Hendrik Bosman

Being wise betwixt order and mystery : keeping the commandments and fearing the Lord

Any attempt to come to grips with ‘the fear of the Lord’ as a key concept for the interpretation of Old Testament wisdom, must appreciate that it is rooted in texts that presuppose an encounter with God that can cause a variety of responses: a feeling of horror or terror; as well as reverent awe that forms the basis of the pious veneration of the Lord in the form of obedience and praise. Although statistical analysis reveals a concentration of occurrences in Deuteronomy (and the so-called Deuteronomistic History), the Psalms and Wisdom literature, it does not presuppose a clear linear development. The theological interpretation of Old Testament wisdom literature must be aware of the ongoing creative tension between order (keeping the commandments) and mystery (fearing the Lord) – as summarized in the conclusion of the Book of Ecclesiastes (12:13). doi: 10.7833/111-1-25

THE ABSENCE AND PRESENCE OF GOD IN THE BOOK OF EXODUS AS THEOLOGICAL SYNTHESIS 1

This article argues that divine presence and absence plays an important role in the narratives of the book of Exodus. A dialectic between divine presence and absence is indicated by the use of the expression the “fear of God/the Lord” in Exodus. The article argues that “the fear of the Lord/God” provides a window into the process of establishing theological coherence in the book of Exodus where contending theological traditions were brought together as an initial overture towards the eventual canonisation of the Torah, Prophets and the Writings.

REMEMBERING MOSES AS A MODEL OF ISRAELITE AND EARLY JEWISH IDENTITY

There are numerous depictions of Moses in the Old Testament / Hebrew Bible: Leader and lawgiver, miracle worker, prophet and priest, etc. This contribution argues that one should refrain from reconstructing a linear, almost evolutionary, development of Moses as a model of Israelite and early Jewish identity. Instead, it will be suggested that deuteronomistic traditions evolved during the latter part of the monarchy and the exile (7th and 6th century BCE). On the one hand, some deuteronomistic traditions remembered Moses as a leader exhibiting qualities in stark contrast to Assyrian and Judean kings; while other deuteronomistic traditions propose Moses to be the ideal prophet that is called to be the spokesperson for God amongst his people. Concurrently, priestly traditions flourished in the Persian and Hellenistic periods (6th to 4th century BCE), that remembered Moses as a lawgiver and an intermediary. On a methodological level, it will be proposed that collective memory studies allow research to move beyond the futile attempts to establish the historicity of Moses and the exodus. Appreciating the evolving of theological traditions as the result of the collective memories negotiated amongst believing communities, the role Moses played as a paradigmatic model for the maintenance of Israelite and Jewish identity amidst Assyrian, Babylonian, Persian and Hellenistic onslaughts is presented in a new light.

From divine command and prophetic goals to sapiential character formation : a survey of Old Testament ethical reflection informed by philosophical ethics

At first attention will be given to recent surveys of the study of Old Testament ethical reflection. Then it will be argued that the study of ethics in general can provide a theoretical frame according to which different modes of ethical reflection can be discerned in the Old Testament:  A deontological ‘Divine command’ type of ethic rooted in the theophany on Mount Sinai through the communication of the Ten Commandments and the ‘mitzvot’.  A teleological or consequentialist type of ethic manifested in the prophetic emphasis on a covenantal relationship with God and other human beings.  A perfectionist or virtue ethic found in later wisdom and priestly literature that aspires to be wise and holy.  A descriptive ethic that focuses on the ‘is’ of Old Testament ethics then and not on the ‘ought’ of modern ethics now. In conclusion, it will be suggested that more attention should be given to the dialogue between the study of biblical ethics and the meta-theory undergirding philosophical ethics.

THE IMPACT OF DEATH (‘THE KING OF TERRORS’)ON HUMAN DIGNITY IN JOB 18:14

The reference to death as the ‘king of terrors’ in Job 18:14 is interpreted against the background of the Ugaritic mythology, the terrifying fate of the wicked and other Old Testament references to death as a violent challenge to life and human dignity. It is argued that the Old Testament does consider God to be stronger than death without developing a pronounced theology of life after death. In contrast to the modern denial of the reality and inevitability of death one should face the challenge of accepting one’s death while maintaining human dignity.

Die Nederlandse Geloofsbelydenis / Confessio Belgica en die Bybel in 1561

As part of the celebration of the Confessio Belgica (450 years after it was written) this contribution focuses on the hermeneutical frame presupposed by and interpretation of the Bible in the confession. It is clear that Guido de Bres (main author of the confession) was well read and was able to formulate the confession in such a way that it resonated with the protestant communities of faith in the southern Netherlands – what initially was intended as a polemical attempt to distantiate themselves from the Anabaptists soon became accepted a confession of faith. The Confessio Belgica does not quote directly from Scripture but refers to biblical verses and phrases by means of free association. The use of Scripture in the Confessio Belgica is pre-critical because the literal sense of the Bible is paramount and it does not reflect self critically in terms of its own presuppositions – this does not imply that the confession is intellectually suspect or deficient! The question is also posed whether the Confessio Belgica can continue to be understood as a “repetition of Sacred Scripture” or must it be held accountable for the way in which it interpreted Scripture in the sixteenth century to maintain relevance in the twenty-first century?