Zuck, Roy ed. A Biblical Theology of the Old Testament. Chicago: Moody Bible Institute, 1991.
Chapter 1: A Theology of the Pentateuch
Theology of Genesis:
1) In short, the setting of the Pentateuch was theological as much as it was geographical and historical. It became the written expression of God’s will for Israel in terms of His larger purposes in creation and redemption. Pg 8
2) Clearly Moses prepared the written Torah as instruction on the origin, purpose, and destiny of the people Israel. Pg 12
3) [This seems like a biblical type] The Sinai Covenant, made possible historically and practically by the miracle of the Exodus, is of central concern to the Old Testament. [Exodus 20.1-23.33 but purpose statement found in Ex 19.4-6] The redemptive prerequisite to covenant relationship is unconditional—God delivered them and brought them to Himself at His own initiative. What was conditional was their success in achieving His purpose for them, that they be a priestly kingdom, a holy nation. Pg 12
4) Israel’s role is not an ultimate objective but merely a means of facilitating that objective—that God and the peoples of the earth might have unbroken communion. Israel’s importance, then, is functional. For just as the priest did not serve for his own sake but only as a means of bridging a gap between worshiper and the worshiped, so Israel was made a priestly nation to achieve communion between man and God. [Thus] Exodus 19 is not a statement of ultimate theological purpose but only one outlining the role of Israel. Pg 13
5) Man is not in the image of God, he is the image of God. The text speaks not of what man is like but of what he is to be and do. It is a functional statement and not one of essence. Just as images or statues represented deities and kings in the ancient Near East, so much so that they were virtually interchangeable, so man as the image of God was created to represent God Himself as the sovereign over all creation. Pg 14
6) What became submerged in the course of human history will reemerge in the eschaton when man’s full covenant-keeping capacity will be restored. [ref. Is 11:6-9; Hosea 2.18] Pg 16
7) The life He lived demonstrated by its power and perfection all that God created Adam and men to be. In other words, Jesus fulfilled in His life the potentialities of unfallen Adam just as by His death He restored all mankind to those potentialities. Pg 17
8) The God-man relationship was of a sovereign-vassal nature. God created man for the express purpose of conveying to him the status and function of image, that is, man was to represent God in his dominion over all creation. Pg 18
9) To have dominion over all things is not a blanket endorsement for man to do as he will. Human dominion must be exercised within the framework of the permissions and prohibitions of the King of whom man is only the image. The tree [of good and evil] serves, therefore, as the testing point of man’s covenant fidelity. To partake of it is to demonstrate false dominion. By attempting to reverse roles and assert his independence of limitations, man became a marred and defective image, one who no longer could represent his sovereign in an unhampered and perfect way. Pg 19
10) No idea of superiority/inferiority with respect to the sexes can be found here [Genesis 2]. That woman was taken from the man no more implies the inferiority to man than the taking of man from the ground implies the inferiority of man to the ground. Pg 19
11) The curse of alienation requires an act of reconciliation, and it is this act, both as an event and as a process, that is the definition of biblical salvation. Pg 21
12) Salvation leads to a purpose that has been frustrated or interrupted and is not a purpose in itself. Pg 22
13) To attack and to destroy man is tantamount to attacking and attempting to destroy the sovereign Himself, of whom even fallen man is the image. Pg 24
14) The text of the Noahic Covenant is followed by the promise of the Lord that the earth will never again be destroyed by a flood (Gen 9.9-11) and by the pledge of that promise, the rainbow. [It has been said that the rainbow is God’s signature to His contract or pledge.] The rainbow, in fact, became the sign of the covenant itself, a sign that far transcends in its significance the promise of preservation from flood and that speaks of the intactness of the dominion mandate given to mankind from the beginning. He who sees the rainbow can rest assured that the purposes of God from creation are in full effect and will some day reach their predestined, perfect accomplishment. Pg 24
15) The very purpose of the genealogies [in Genesis] is to disclose the ever-narrowing focus of covenant development that finally finds its center in Abraham and his descendents. Pg 24
16) What is fundamentally at work in the story of the angels and men is the demonic attempt to frustrate the purpose of God that man should “be fruitful and increase in number” (Gen 1.28), for the narrative begins by observing that the intermarriage commenced precisely “when man began to increase in number” (Gen 6.1). Pg 25
17) The Tower of Babel story reveals unmistakably that the tower builders had one objective in mind: “that we may make a name for ourselves and not be scattered over the face of the whole earth” (Gen 11.4). That is, they refused to obey the second element of the Adamic mandate, to “fill the earth and subdue it” (Gen 1.28). The two episodes [intermarriage and Tower] then combined to present a full portrayal of covenant disobedience. Clearly, then these two stories of covenant violation point to the same root problem. Man, charged as the image of God to be His vice-regent on the earth, was dissatisfied with that high and holy calling and rebelled against his sovereign with the end in view of supplanting His lordship and assuming it himself. Pg 25
18) Before his birth it was said of Jacob that he would rule his older brother (Gen 25.33), a promise that eventually came to pass with Israel’s domination over Edom. Pg 28
19) Land is essential to any meaningful definition of dominion and nationhood. The very creation of the heavens and the earth, in fact, was to provide a locus in which the reigning purposes of God for mankind would be carried out. The Garden of Eden then became the microcosmic expression of kingdom territory, the place where God dwelt on earth in a unique way and where He had fellowship with His image, His vice-regent. This is surely the background against which the eschatological descriptions of the eternal kingdom as a paradisal garden find their source. Pg 28
20) The violent disruption and alienation occasioned by sin resulted in man’s expulsion from the garden, but it did not terminate either the Adamic mandate or its need for a geographical arena in which to function. Adam had been told that though the center of his covenant activity was the garden, he was to move beyond that narrow base and fill the earth with his descendents. The garden, then, was the hub but not the exclusive realm of man’s existence. It bespoke the divine intention to inhabit certain places that by His very existence would then be holy, but it did not suggest that He was limited by them. With this in mind, it becomes easier to understand the importance of the land promises attached to the Abrahamic Covenant. The patriarch was told to “go to the land I will show you” (Gen 12.1). Having arrived in Canaan he heard further, “To your offspring I will give this land “ (Gen 12.7). The definition of the land, “from the river of Egypt to the great river, the Euphrates” (Gen 15.18), further specifies both its historical and geographical reality and its extent. Canaan thus becomes the focus of God’s redemptive and reigning activity on the earth. The biblical witness is that Israel is inconceivable without land, whether in historical or eschatological times. Pg 28-29
21)
The book of Genesis,
written presumably on the eve of Israel’s conquest of Canaan, serves at least
two clear canonical and theological purposes. First, it satisfies Israel’s
immediate need to know of her origins, her purpose, her prospects, and her
destiny. These questions are explicitly or implicitly addressed in such a way
as to leave Israel in no doubt that she came into existence in fulfillment of
divine purpose and promise. But that purpose and promise are hinged to a more
ultimate design, an overarching plan of which Israel is not the object but the
means; namely, the creation and domination of the earth and all other things by
God through His image, the human race. Israel thus came to see herself as
important to the purposes of God but not coextensive to those purposes. Man,
having sinned and so having forfeited his privileges as regent, was brought
back to fellowship with God by sovereign grace so that he could resume his
privileges as spelled out in the Adamic mandate. In that condition, with his
liabilities and imperfections, the believing remnant community would model
before the world the meaning of dominion and would proclaim and mediate the
saving blessings of the Lord to it. The patriarchal seed, Israel herself, was
that remnant, a nation that would exist as a microcosm of the kingdom of God and
the vehicle through which the messianic king would come to reign over all
creation (Gen 49.10). Pg 30
A Theology of Exodus:
22) The choice of Israel as a servant people was already implicit in the patriarchal covenant statements (Gen 12.1-3; 15.13-21; 18.18; 22.18; 26.3-4; etc.), but not until the Exodus deliverance did the nation as such come into historical existence. The Exodus, therefore, is of utmost theological importance as an act of God marking out a decisive moment in Israel’s history, an event marking her transition from a people to a nation. The Exodus also is precisely the event and the moment that coincides with the historical expression of God’s election of Israel. The Exodus was the elective event; Sinai was its covenant formalization. Pg 30-31
23) Without doubt Exodus 19.4-6 is the most theologically significant text in the book of Exodus, for it is the linchpin between the patriarchal promises of the sonship of Israel and the Sinaitic Covenant whereby Israel became the servant nation of Yahweh. It embraces the Exodus event, which marked the election of Israel, and offers to the elected people opportunity for the privileged role of mediation between the sovereign Lord and the whole realm of creation. Pg 32
24) By its very form as well as language the Sinai Covenant is a compact in the mold of a sovereign-vassal treaty. It thus differs from the Adamic-Noahic-Abrahamic Covenant(s) in that respect, though it functions in continuity with and fulfillment of them. It is the vehicle by which Israel, the chosen of seed of Abraham, obligated herself to be Yahweh’s servant people in mediating the salvific grace of God to His fallen and alienated creation. Pg 35
25) How Israel was to live out her national life in light of her commitment is spelled out in the Sinaitic (and later Deuteronomic) Covenant. These stipulations [those found in the Book of the Covenant following the 10 commandments] are designed not to regulate human behavior at large, though the principles they embody are heuristic and timeless, but they find their setting in a contract whose purpose is to provide legal, moral, and religious guidelines for a special people chosen for a special task. [May even be a type of constitution for a theocracy]. Pg 35-36
26) [Dealing with the fifth commandment] In the total covenant relationship there are spheres of responsibility and function. The vassal, though ultimately responsible only to the Great king, must, in keeping with the hierarchical structure of his society, honor those placed over him. The covenant of Yahweh with Israel is later expressed in familial terms, such as husband and wife (Hos 2.2-8) and father and child (Hos 11.1-4), so it is appropriate that human parents be honored as the very representatives of Yahweh to whom the utmost deference and honor must be paid. Pg 38
27) [Dealing with the 10th commandment] Improper desire is a more “spiritual” level of theft, adultery, and the like and is forbidden for that reason. It is an expression of dissatisfaction with one’s possessions and with his general lot in life. In effect, covetousness impugns the wisdom and goodness of God by questioning His bestowal of life’s blessing in accord with His omniscient plan. Pg 40
28) The so-called special stipulation section that follows the Decalogue consists of a number of statutes cast in the form of case (or casuistic) law, which together are designated “the Book of the Covenant.” It is clear that these statutes are not exhaustive in scope but are illustrative of the manner in which the principles of covenant stipulation are to be applied in individual cases. Pg 41
29) The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. On the mountain He outlined to Moses in detail the form that the meeting place must take (Exodus chapters 25-27; 30-31) and the priestly apparatus that must be in place to afford intercession between the Holy One and His people (Exodus chapters 28-29). Pg 48-49
30) A significant turning point was reached with the consolidation of the Israelite people into a corporate body in covenant with Yahweh. No longer could private, or even familial, worship suffice to express the theological meaning of the new relationship. A corporate people needed, as a people, a means of access to the Lord of the covenant, a means that found spatial focus in the Tabernacle but that also required a level of intercession appropriate to the changed character of the people as a solidarity who as one entity must appear before her God. Pg 50
31) The first requirement after the selection of Aaron and his sons was the manufacture of appropriate vestments in which they would minister, each part of which was significant. They consisted first of an ephod (Ex 28.6-14) made of the same materials as the curtains of the Tabernacle (Ex 26.1). The principle purpose of this apron-like garment was to provide, on its shoulder straps, settings for two precious stones on which were engraved the names of the twelve tribes of Israel, six on each stone. The meaning of all this is clear: the high priest must bear before Yahweh all the peoples of all tribes so that He could “remember” them with favor (Ex 28.12). Pg 50
32) A breastplate (or pouch) was affixed to the front of the ephod (Ex 28.15-30), and in this were twelve precious stones in rows of three. Each of these would also be inscribed with the name of a tribe, and because the breastplate was worn over the heart (Ex. 28.29) it spoke of the compassionate intercession undertaken by the priest as he entered into the presence of Yahweh on each tribe’s behalf. An important aspect of this mediatorial role was the communication of the will of God to the people, especially before the rise of the formal prophetic movement. Thus the breastplate also contained the Urim and Thummim, two objects by which the priest could discern the yes-and-no responses of the Lord to questions addressed in an appropriate manner. Pg 50-51
33) Another part of the priestly attire was the blue robe, all of one piece (Ex 28.31-35). This he wore in the Holy Place in his work of intercession. Similarly he was adorned with a mitre on which was a gold plate inscribed with the words “holy to Yahweh” (Ex 28.36). This symbolized the holy attitude God’s people were to exhibit as they made their offerings of tribute to Him. Aaron, as a “holy man,” consecrated himself so that in him as her representative the nation might appear blameless before God. Pg 51
34) Finally, reference is made to linen undergarments, the purpose of which was to protect the modesty of the priests (Ex 28. 42-43). This reminder of the shame of nakedness associated with the Fall was in striking contrast t sons placed their hands, to the demeanor of pagan priests who often performed their duties naked. Indeed, all the garments of the priests of Israel were designed to communicate two of the attributes of God Himself—glory and beauty ((Ex 29.2, 40). They spoke simultaneously, then, of His remoteness and yet of His approachability. Pg 51
35) The ceremony of consecration, which required the preparation of the holy garments just described, follows next (Ex 29.1-37). It consisted first of the presentation of animals and grain, a ceremonial washing of the candidates, their adornment with the priestly regalia, and their anointing with oil. Next was the slaughter of a bull on which Aaron and his sons had placed their hands, thus transferring their guilt to the innocent animal (Ex 29.14). A ram was then sacrificed as a whole burnt offering to be “consumed” by Yahweh in line with covenant protocol (Ex 29.15-18). A second ram was slain and its blood was applied to the ear, thumb, and big toe of the priests. The purpose clearly was to consecrate these to the service of Yahweh so that the priests might hear and do the will of God and walk faithful to their calling. Next followed the offering of the choice parts of the beast to Yahweh and their consumption by Aaron and his sons of the parts designated for them. This fellowship offering spoke of the attainment of a covenant status between Yahweh and the priestly order, a sort of covenant within a covenant. To Israel had been granted the privilege of being a special mediating instrument between that people and Yahweh, their Lord. A covenant meal was always part of such arrangement (cf. Ex 24.11; 32.6), and that is precisely what is implied in the sharing of the ram of consecration by Yahweh and the priests. Pg 51
36)
Part of the ritual of annual atonement was the purification of
this altar (Ex 30.10) and hence of the people themselves. All the adults were
to pay equal tribute of a half shekel annually to sustain this ministry and to
signify in their giving the real essence of the atonement—that a ransom had
been paid for their lives (Ex 30.11-16). [Also signifying that perhaps that all
lives are considered to be worth the same; no matter how much money or talents
they seemingly have.] Pg 52
Theology of Leviticus: Fellowship with the Holy
37) The burnt and cereal offering (Lev chapters 1-2) served to identify the offerer as a servant of the king, one who dared not come before him empty-handed. The sin and trespass offerings (Lev chapters 4-5) served to restore a relationship that had become disrupted because of a servant’s disobedience. They were his recompense to an offended lord. The peace (or fellowship) offerings (Lev chapter 3) constituted an expression of thanksgiving by the vassal for a state of fellowship that currently existed. They were freewill, nonobligatory testimonies to a heart filled with thanksgiving and praise for the goodness of the Lord. Pg 57
38) The essence of the priestly ministry is articulated in Leviticus 10.10-11: “You must distinguish between the holy and the profane, between the unclean and the clean, and you must teach the Israelites all the decrees the Lord has given them through Moses.” Israel, then, was a people separated to Yahweh from among all the nations of the earth. Her lifestyle and, indeed, her very character must advertise to all peoples the meaning of that identity and mission. Pg 57-58
39) The holy people had to maintain that state in conduct as well as in decree, so provision for the nation as a whole to restore it regularly to a position of purity was essential. This was done by means of the corporate act of repentance and forgiveness expressed in the ritual of the Day of Atonement (Lev chapter 16). But this annual event of repristinating the purity of covenant relationship must be lived out every day in the framework of a code of national and individual behavior. Thus, most of the scholars describe Lev 17-26 as “the Holiness Code.” Pg 58
40)
The underlying theme of this great treatise on holiness is
summed up in the phrase “I am Yahweh” (e.g. Lev 18.2, 5-6, 21, 30; 19.2-4, 10,
12, 14, 16, 18, 26, 28, 30-31). Human character and behavior (that of Israel
particularly in this context) must, if it is to be called “holy,” reflect the
character and behavior of God Himself. He is the standard of holiness by which
all else is measured, and He is at the same time motive and motivator for human
achievement of holiness. Fundamentally God is holy because he is unique and
incomparable. Those whom He calls to servanthood must therefore understand
their holiness not primarily as some kind of “spirituality” but as their
uniqueness and separateness as the elect and called of God. But holiness must
also find expression in life by adhering to ethical principles and practices
that demonstrate godlikeness. This is the underlying meaning of being the
“image of God.” Pg 58
A theology of Numbers: Pilgrimage to possession
41) A major component of the covenant promise to the father and to Israel the nation was the inheritance and occupation of a land. This land was representative of the whole earth. As man was placed in the Garden of Eden to keep it and rule it, so Israel would be placed in Canaan to keep and rule it as a fiefdom from the Great King. Entrance into the land required pilgrimage and conquest, however. Between covenant promise and covenant possession lay a process of rigorous journey through hostile occupation of terrain and terror. The theology of pilgrimage and conquest finds expression in the narratives of Numbers. Pg 59-60
42) The journey itself is of theological significance for it serves paradigmatically as the experience of every pilgrim who makes his way from promise to possession. Pg 61