山道期刊

History of Pentateuchal Research

WONG Fook Kong

The study of the Pentateuch in the last one and a half century was dominated by the Documentary Hypothesis. This theory, formulated in its classical form by Julius Wellhausen, states that the Pentateuch was composed from four written sources called J, E, D, and P. Until the 1970s, this theory enjoyed wide acceptance in many scholarly circles. Notable dissenters included Y. Kaufmann, U. Cassuto, and M. Segal. By the late 60s the existence of the J source was being challenged. Hans H. Schmid , following L. Perlitt's direction, argued that J was really D. Other challenges to the Documentary Hypothesis came from those, eg, Roger N. Whybray, George W. Coats, Claus Westermann, who contended that the Joseph story in Genesis 37-50 was a unity. In the 1970s Thomas Thompson and John Van Seters argued, separately, that the stories in the Pentateuch evince a late date of origin. Rolf Rendtorf and his student Erhard Blum asserted that the Pentateuch was formed from two post-exilic strands, called D and P, which had pre-exilic roots. K. Schmid recently proposed that the books from Exodus to 2 Kings were a unity and that Genesis was added to the work as a prologue.

Other approaches to the study of the Pentateuch included Form Criticism pioneered by H. Gunkel and his students. This approach tries to isolate the oral tradition behind the written tradition and to study its historical setting. Other luminaries of this Traditio-history school included G. von Rad and M. Noth, WF Albright and his students, who combined biblical studies with archaeology, should also be mentioned in this regard. In general these scholars do not see their approaches as complements to the Documentary Hypothesis.

Newer approaches of Bible study have also arisen. They include Structuralism, Rhetorical Criticism, Narrative Criticism, and Reader-response Criticism. Socio-critical approaches like Feminist and Liberation Theology hermeneutics should also be mentioned. Although most of these did not arise directly from Pentateuchal study, they will inevitably make an impact on the study of the Pentateuch in the foreseeable future.

Recent Trends in the Study of the Prophetic Literature

Ka-leung WONG

It is the objective of this article to discuss briefly some recent trends in the study of the prophetic literature. The first major section deals with some recent methods in handling the prophetic literature including social-scientific approach, feministic approach, rhetorical approach and canonical approach. The second major section points out some areas of research which have not been given due attention in the past but is now gaining scholarly interest. They include the Book of Ezekiel, the Book of the Twelve as a single corpus and the Septuagint. These recent trends show that although the historical paradigm predominates no more in the study of the prophetic literature, it is not to be dismissed totally. What we need is a healthy cross-pollination of various methods so that the prophetic literature can truly function as Scripture for us.

Studies in Old Testament Wisdom Literature: Trends and Significance

Jerry MOYE

Wisdom Literature in the Bible has been a neglected subject for many years. Gerhard von Rad who stimulated so much Old Testament thinking is one of the seminal scholars who brought the subject to attention. While his specific treatment has been challenged, we acknowledge our debt to his leading other scholars to give the subject serious study.

Among those scholars who have made the greatest contribution to Wisdom is James Crenshaw, distinguished professor at Duke University. Crenshaw's books are standard texts for many Old Testament teachers. His text Old Testament Wisdom: An Introduction (1981) gives a useful distinction between skepticism, pessimism, and cynicism in handling human doubt and faith. He contrasts the prophetic point of view with wisdom's view. Crenshaw has special sympathy for Wisdom's wider scope in speaking of God. Knowledge of God is found in astute observations of ordinary life as evinced in Proverbs. And it is found in extraordinary events of revelation as evinced in prophetic writings. We need to appreciate the balance and interaction of the various streams of theological thought in the Bible.

Brueggemann in his Theology of the Old Testament will give more attention to the dynamic interplay of Job and Ecclesiastes with Proverbs. Brueggemann contrasts calm untroubled faith in Proverbs with unsettled struggling faith in Job and Ecclesiastes. Indeed Brueggemann will demonstrate that this interaction is found within Psalms , particularly in the contrast of serene Psalm 37 with troubled Psalm 73. Both scholars are aware that Wisdom theology is not confined to the three canonical books of Job, Ecclesiastes, and Proverbs.

Wisdom theology is not confined to the Old Testament. Scholars have long noted the kinship of the Book of James to Wisdom. The teachings of Jesus share much in common with Wisdom teachers in the form of pithy concentrated proverbs. In a recent Festschrift dedicated to a Wisdom scholar in Baptist life (Festschrift to Marvin Tate), Pierce Matheney cites several works that relate New Testament to Wisdom.

There is a second Festschrift which gives stimulating recent studies of Wisdom. It is edited by David Penchansky and Paul Reddiff, and entitled Shall Not the Judge of All the Earth Do What Is Right: Studies on the Nature of God in Tribute to James Crenshaw (2000). The title indicates a concern to relate theodicy and wisdom literature. In this Festschrift there is a study by Roland Murphy. He is perhaps the leading Catholic scholar in Wisdom studies. There is a study by Leo Perdue, a former student of Crenshaw and in my opinion one of the best current scholars in the field.

Traditional categories in systematic theology speak of Jesus as fulfillment of Old Testament offices of Prophet, Priest, and King. We should add he is also fulfillment or supreme exemplar of Wise Man or Sage. When we think of Jesus as teacher and wise man, we do well to return often to the Sermon on the Mount. After a series of wisdom-related proverbs, we recall the ending. Those who heed the words of Jesus are wise people, building their houses upon a rock. It is a sure foundation.

The Bible, History, and Archaeology: Is There a Future for the Past?

Roger CALLAWAY

The nature and viability of “Biblical” archaeology is in question today. The original vision of WF Albright, which linked archaeology, history, and the Bible together has slowly eroded away under the modern pressures of fragmentation and critical research. The practical result is that a large gulf exists between archaeologists working in Israel and those in the strictly religious/church world who wish to use the results of archaeology to bolster the claims of their faith. While there can be no doubt that the older vision of integration was inadequate, and even misleading at times, the need for integration is greater than ever for the sake of both academic research in Biblical Studies and Christian religious life. However, this will require that all concerned gain a new understanding of the nature of biblical texts, historiography, and archaeological research.

The Use of Biblical Scholarship in the Ministry

WONG Fook Kong

This article argues that a major challenge facing Old Testament scholars teaching in seminaries is to democratize their learning. There are many reasons (eg, historical, theological) why Biblical scholarship is not more widely used in the churches than is the case. This article focuses on two inter-related issues. First, Biblical scholarship is not perceived as being user friendly. Most church leaders and pastors cannot afford the time necessary to do research, master Hebrew or Greek, or study the Bible at the level of a professional scholar. In answer to this, the author proposes that most Christians with a bit of theological education can do a bit of research themselves as well as benefit from the works produced by professional scholars.

Second, most people presume that they can rely on the illumination of the Holy Spirit to help them understand the Bible. This renders Biblical scholarship unnecessary or, at the least, of minimal importance. Furthermore, Biblical scholarship seems like an all too human enterprise. Different scholars hold different, sometimes diametrically opposing, views on the same issue and these views themselves change when more information is discovered. Even more damaging to the case for Biblical scholarship is the fact that it is a double-edged sword. It can challenge one's faith just as easily as build up one's faith. While agreeing with the above observations, the author makes the case that Biblical scholarship is a helpful and worthy undertaking for those who want to have a deeper understanding of the Bible.

Art and Idolatry in the Old Testament

Roger CALLAWAY

The Old Testament obviously speaks to the issue of idolatry. In this regard, the most famous passage is the prohibition against images in Exodus 20. However, because the Old Testament forbids the making of cultic images, any discussion of art, at least in evangelical churches, is usually restricted because of the connection between art and idolatry. However, the Old Testament, read with openness, displays an awareness of the world of art and proper analysis shows that the subjects of art and idolatry can remain quite distinct in Biblical Studies . This article explores the Old Testament, dislodges the notion that it is against every form of artistic expression, and gives some preliminary guidelines on de-linking art and idolatry.