Essay on Hospitality in The Hebrew Scriptures

Introduction to the Hebrew Bible has provided me with a critical analysis of the Hebrew Bible and introduced a wide variety of interpretive strategies, including African American, anthropological, feminist, historical-critical, Jewish, and literary perspectives. These approaches were presented by our author’s, L. Juliana M. Claassens, Peter Enns, Walter Brueggemann, and John L. Collins. Each author provides a unique interpretation to help us comprehend how the text is an expression of one’s interpretive understanding. Having said that, the biggest influence has been how I will seek to present Old Testament scriptures more effectively while remembering the context and the audience in which I am presenting. For example, I believe the greatest lessons that I have been reminded of are, the Old Testaments Scriptures from my childhood, which have become a big part of my relationship with God and are based on a childlike faith, which must now grow in the richness of the different interpretations, it is this message that I can apply to life.

In the Beginning: At the beginning of the universe. God created heaven and earth in six days and rested on the seventh. During those six days God spoke to the darkness and created the world, brought forth light, created the sky, land and animals and plants to inhabit them. However, even during this creation he was contemplating the creation of a being made in his own image.

Abraham and Sarah’s hospitality does not pass unnoticed. The LORD recognizes their zealous hospitality and rewards their act of piety with a miraculous gift: offspring. Remembering the barren state of Sarai, the LORD, through the travelers, questions Abraham, “Where is your wife Sarah?” (18:9). The LORD’s working through the travelers to reward Abraham is symbolic of the fact that Abraham will have offspring because of the hospitality that he and his wife show the travelers. The LORD matches Abraham’s fervent dedication to hospitality with an incredible gift. Via the travelers, the LORD promises, “I will surely return to you in due season, and your wife Sarah shall have a son” (18:10). The extent of this gift is too much for Sarah to believe, so she laughs it off (18:12). This laugh is significant in quantifying how immense the reward is. Sarah laughs because she is uncomfortable with the truth of her current situation; she does not believe that she will ever be relieved from her barren plight. Much like Abraham went out of his way to provide a haven for the travelers, the LORD similarly matches this action with a haven of His own—the baby.

In the book of Genesis, we are introduced to everything. From the creation stories to the sagas in between Genesis is an opening to the old testament and an opening to the book of exodus. This essay will contrast each creation story and describe each stories interest, explain how Genesis 12: 1-3 links the stories of 2: 4b-11 with the ancestral narratives in 12-50 and connect the sagas of Abraham/Sarah, Isaac/ Rebecca and Jacob/ Racheal.

In his recent article for the October 7th issue of Commonweal magazine, David Bentley Hart highlighted how different the Christians of the New Testament are from modern day Christians. Hart’s article, titled “Christ’s Rabble; The first Christians were not like us”, argues that the first Christians were so different than present day Christians that we would have a very hard time getting along with one another if we meet today. Hart, a fellow at the Notre Dame Institute for Advanced Studies, came to this conclusion after in-depth study of the text of the New Testament in its original koine Greek. His work translating the New Testament for Yale University painted a clear picture of the character of the first Christians and underscored how far from the original meanings of the text we have come.

Biblical wisdom emphasis is another approach in which one can investigate to see what reigns to be important. Like the wisdom approach, biblical share in the importance of seeking wise counsel. Horton (2009) states that in the biblical approach several areas are important in determining spiritual discernment. These areas consist of decision being determined by the guidelines in the Bible, common sense, individual gifts, God has a plan but do not reveal it, sovereignty of God, and free to make choices (Horton, 2009). One may object to the fact that God would want us to do something but do not give us the tools or clues to do it. God being sovereign is an area that many can agree on. Gill, (2006) states that it is through the sovereignty of God which is presented through the Holy Spirit that allows for us to understand God’s will for our life. Gill (2006) also implement the wheel of life for the coaching process whereas God is at the center. I highly believe that nothing happens without God ordaining it to happen. God is in control of all things. Roman 8:28 states that God works all things together for those who love him and who are called according to his purpose (NIV). Therefore God is in control and guiding us towards his plan or purpose for our lives.

In his book God Behaving Badly David Lamb examines difficult texts in the Old Testament and tries to answer the hard questions that arise from those readings. In my own examination of Lamb’s God Behaving Badly I will look at a few of the- questions and difficult texts that I found most interesting. Specifically, I will examine Lamb’s response to God 's anger, apparent lack of concern for race and genocide, and violence in the Old Testament, and I will offer my own response.

The author uses distancing strategy to enable the engagement of the exilic and postexilic community. To highlight the two biblical paradigms for divine human-relationship, clan-personal and cosmic-political associated to Abraham and Moses that is evident the history of Israel. The text also plays out the argument between Job and friends within the Mosaic paradigm. The text also identifies the elements of the ancestral paradigm as reflected in the introduction of the name and themes of Shadday. We also see the paradigm of clan religion is primary in the book of job. With references to the two domains of human experience, the familial and the political and the associated models of religious understanding come together in Job’s oath to give healing and ease of pain. The text also provides a reflection on

Carr & Conway present theories of how aspects of other more developed cultures entered into the biblical stories as shared elements that have been crafted to resemble Israelite beliefs and view point. In our class discussions we were able to find these same similarities, particularly

John H. Walton’s Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible is broken up into fourteen chapters. Those fourteen chapters are each part of one of five sections. This book also contains over twenty historical images. Before the introduction, the author gives readers a full appendix of all images used in this published work. The author then gives his acknowledgements followed by a list of abbreviations.

When exploring the word of God in the Old Testament (OT), it is important to locate the texts into a social and historical context. It is in this context that the word of God is mediated by human expression. To deny the human expression is effectively to place a barrier between the word of God and it’s invitation to revelation. The OT can be seen as a “record of people’s experience of God’s self-revelation” (Rohr & Martos, 2011, p. 22). Thus the theology underpinning the OT meaning and understanding of the “word” is deep and rooted in “a Semitic conviction of the power of the spoken word” (Gimpel, 2011, p. 21). The OT is based upon oral tradition. In oral traditions, the reliability of a story, message or tale rested solely upon the

God develops many special relationships with His people throughout the Old Testament. Another word to describe the relationship between God and his people is covenant. The word covenant goes into the details of the relationship. Within the five books of the Pentateuch (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), Historical books, Poetical books, and the Prophet books, one may pick up on the relationships being developed between God and humanity. God has an unconditional love for His people; He is always faithful to them. On the other hand, humanity has more of a conditional relationship with God. Humanity continuously falls short, making the love seem “conditional,” but are given a choice to either follow God into a relationship and receive love and benefits of the covenant or not. “No child of the covenant who presents to Him a faithless and insincere heart shall be included in its blessings.” Going off the idea of love being unconditional and conditional, this paper focuses on how the Old Testament is about God, humanity and their relationship.

In Ephesians 2:14-22, Paul writes a letter to the people of Ephesus both Jews and Gentiles of the time, telling them that Christ had broken down the wall of hostility so that they can live in peace and unity. Within this paper, there will be an extensive exegetical look at the history of the passage; what the significance of this passage is to the biblical audience, and the differences between the biblical audience and today’s audience. By studying this passage, people today can grasp the meaning and apply it to their lives.

The Old Testament consisted of a set of documentations of religious scriptures, which were written by different people at various times for a different audience. Most of the Old Testament contains short stories of traditional stories and those stories of distinguished ways God established mankind. These stories are often told to the people in narrative form, which are guidelines often referred to as laws, songs, genealogies, and a list from these authors that composed the Old Testaments. The pressing of set documentation is essential because it is the framework for the lives of God 's followers. The term “Old Testament” originated as a means to express spoken traditions and God 's creation of that particular era. It is an method of philosophical investigation was designed to answer the why questions within these spiritual text documentations. These religious documentations consisted of four parts. These four sections retrieved from the Old Testaments are the laws, history, wisdom and prophecy. The laws are a rule of behavior enforced within the community. The rules are sometimes called “Torah.” When analyzing this Torah, these rules viewed within the first five spiritual books of the Bible. For example, in the first Torah in Genesis, it explains the creation, Noah’s Flood, Abraham and Isaac, and Joseph’s coats of many colors. However, the laws in Exodus were in regards to the going out. The going out took about 40 plus years, until the people led to

To speak of the Hebrew Scripture is to speak of story, a story stretching from the very beginning of time to only a few centuries before the beginning of the Common Era. It is to speak of richness of content, of purpose and of reality and to engross oneself in an overarching narrative that, depending on your personal convictions, continues to the present day. Within this richness is found a wide variety of different events and experience, told through a series of genre ranging from foundational myth to apocalypse, law giving to poetry, genealogy to wisdom and many more. Within this diversity however, three broad sections can be discerned that speak to a shared purpose and content, these are the sections of Law, Prophecy and Writings. It