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  • From: "meta" <meta AT rraz.net>
  • To: "Corpus-Paul" <corpus-paul AT lists.ibiblio.org>
  • Subject: Re: Richard:Re: [Corpus-Paul] Toward a Theology of OT Covenant
  • Date: Tue, 21 Sep 2004 18:11:22 -0700

Very good question, Dr. McGinn. I don't know what John had in mind, but my
source is Chap. 15, because of Abram's "faith." It appears all three
biblical references come from author J. The first, 12:1-4a: Yahweh
pronounces his blessings, and Abram follows as directed by Yahweh; but also
6-9: Yahweh promises the land to Abram's offspring, and Abram responded by
building an alter there and also at the place where he settled (purportedly
for sacrifice), worshipping (invoking the name of) Yahweh. Time moves on.
Second, 15:1-6, after Abram's conquest and tithe of his booty to Melch.,
apparently his and other tribal leaders, customary practice in order to
receive blessings from the gods, Yahweh makes a promise to Abram, who
responds "and what will that be?" Following Yahweh's repetition of the
promise, Abram became convinced and believed (NRSV), also translated had
faith, trust: "put his faith in Yahweh": also in the Moses covenant, Exod.
14:31), the Hebrew root "bth". Probably Paul would have understood this
word from the LXX, "pistis" (from the "mn" family of Hebrew words translated
into the Greek word "pistis"). Paul referred to Abraham's pistis and
compared it to that of Jesus Christ: "the faith of Christ" (subjective
genitive most notably in Gal. 2:16 & 20, also in other Pauline sources).
Probably the meaning of pistis is more "trust." So Abram believed or had
faith which resulted in trust. What else was he to do with such an offer?
Best offer he ever had from a god. Time moves on. Third, Yahweh again
reiterates his promise, and now he is El Shaddai, since he has attained the
trust of Abram, so now he can display more prominence and now can demand
something of Abram: "walk before me and be blameless. I think Paul's
reference would have been the Chapter 15, because of Abram's faith.

The Third is a bilateral agreement, albeit minimally, in which, without
details of Abram's obligations proffered, Abram is to do what Yahweh says.
Abram is impressed and is totally convinced he is on the right path, so that
following his having been totally won over, Yahweh in his success gives him
a new name, Abraham, and it will be an "everlasting" covenant, through his
offspring, and now Yahweh has a demand: Abraham shall follow Yahweh's
commandments: circumcision (a rather common practice during these times,
even in Egypt, where perhaps the Hebrews learned this practice), a sign of
the covenantal loyalty to this God.

Yes, there is a clearly bilateral contract prior to Moses, in which a
succession of specific laws of obedience and behavior are exacted. I
suspect you have something like this in mind, and your observation clearly
is appropriate and corrective of our discussions.

I now glanced at John's response, to see he is referring to the Third.

Thank you,
Richard Godwin.


----- Original Message -----
From: "Sheila E. McGinn, Ph.D." <smcginn AT jcu.edu>
To: "'Corpus-Paul'" <corpus-paul AT lists.ibiblio.org>
Sent: Tuesday, September 21, 2004 11:05 AM
Subject: RE: Richard:Re: [Corpus-Paul] Toward a Theology of OT Covenant


> Richard and John, hope you don't mind my butting in, but I am wondering
> _which_ covenant with Abram you mean (i.e., Gen 12:1-4; 15; or 17)? Or are
> you using this category more to refer to inferences based on Paul's use of
> the figure of Abraham? Paul seems to me to be pretty selective about how
he
> uses the Genesis material. Sheila McGinn
>





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