The Christian and Old Testament Theology

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Walter C. Kaiser, Jr., Ph.D. President and Distinguished Professor of Old Testament

Gordon-Conwell Theological Seminary

Revised 2006

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Introduction......................................................................................................................... 2

Syllabus............................................................................................................................... 4

Learning Schedule...............................................................................................................20

Lesson One: The Christian and Old Testament Theology .......................................................24

Lesson Two: God’s Central Plan ...........................................................................................30

Lesson Three: Beginning at the Beginning ............................................................................38

Lesson Four: Three Promises ...............................................................................................44

Lesson Five: Faith in the Old Testament ...............................................................................50

Lesson Six: The People of God in the Old Testament.............................................................56

Lesson Seven: The Law of God in the Old Testament, Part 1 .................................................62

Lesson Eight: The Law of God in the Old Testament, Part 2...................................................68

Lesson Nine: The Theology of the Tabernacling God .............................................................75

Lesson Ten: The Theology of the Atonement ........................................................................82

Lesson Eleven: Wisdom in the Old Testament .......................................................................89

Lesson Twelve: The Promise and the Prophets......................................................................96

Lesson Thirteen: The Messiah in the Old Testament............................................................102

Lesson Fourteen: The Kingdom of God in the Old Testament ...............................................109

Lesson Fifteen: The Day of the LORD in the Old Testament .................................................116

Lesson Sixteen: The Servant of the LORD in the Old Testament...........................................122

Lesson Seventeen: Isaiah and Old Testament Theology.......................................................129

Lesson Eighteen: The Inclusion of the Gentiles ...................................................................135

Lesson Nineteen: Jeremiah and Old Testament Theology ....................................................142

Lesson Twenty: The Holy Spirit in the Old Testament..........................................................149

Lesson Twenty-One: Ezekiel and Old Testament Theology...................................................157

Lesson Twenty-Two: Daniel and Old Testament Theology ...................................................164

Lesson Twenty-Three: The Post-Exilic Prophets ..................................................................170

Lesson Twenty-Four: The Old Testament in Light of the New Testament..................177

© 2002 by The Institute of Theological Studies™ The Christian and OT Theology ITS Learning Guide

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Dear student,

Welcome! Thanks for choosing The Institute of Theological Studies for your independent study. We at ITS count it a privilege to share in your learning journey, and we trust you will find this course both academically challenging and spiritually uplifting.

This Learning Guide is designed with you in mind. In it you will find the following items to help you master the content of the course:

Your syllabus (the most essential part of the course! If you are taking this course through a school, check with them to see if they made any changes.)

A Learning Schedule to help you plan ahead. Individual Lessons to accompany the lectures, which provide overviews,

learning objectives, lecture outlines, note-taking space, and corresponding reflection questions.

Independent studies offer many benefits. For example, you can use this opportunity to develop study habits that will help you in the future. Consider the following insights that will help you develop this discipline:

Start early! Like any course, it’s easy to put things off until the last minute. With no “classes” to attend, time can quickly slip away! Chart your course. The Learning Schedule can help prevent last minute “cram

sessions.” Have a plan and stick to it. Communicate with your proctor often. Regular feedback is an essential element

in the learning process. Submit regular assignments and ask questions! Study in “chunks.” Set aside time to complete a whole lesson in one sitting.

Doing a lesson in segments prevents learning continuity and adds distraction.

Keep studying! We at The Institute of Theological Studies know the value of continued growth in the study of God’s Word. Our 60 courses on Biblical Theology, Historical Theology, Christian Education, World Missions, and more are available to anyone, anywhere, anytime. Schools all across North America offer them in their programs, but you can keep studying ITS courses even after finishing your degree!

Whether to help you prepare a sermon, answer a question, or pursue an area of interest, ITS courses have in-depth, insightful content for the years ahead. Although ITS does not grant credit or degrees, individuals, churches and missionaries are using them for personal or group study, church-based institutes, and to help train international believers!

For more information on our courses, go to www.ITScourses.org and see what ITS is doing in the world of theological education and leadership development. We want to be an asset to you throughout your life and ministry. By His grace, The Staff of The Institute of Theological Studies

http://www.itscourses.org/

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© 2002 by The Institute of Theological Studies™ The Christian and OT Theology Interactive Learning Guide 3

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The Institute of Theological Studies provides the following syllabus as the standard for this course. You will be responsible for all assignments unless your school changes the requirements.

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The Old Testament may be the central problem of theology. The problem is this: How do the people of God today relate to the people and teaching of the Old Testament, and how do they apply that teaching to life and ministry? While wrestling with this issue we must ask other important questions, such as, “How does the Old Testament relate to the New?” or “What is the main purpose of the Old Testament?” Stated practically, “What principles of the Old Testament should I be actively obeying?”

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This course considers such important questions by examining the foundational theology of the Old Testament as applied to the New Testament and the Church. The course identifies the focal point for the Old and New Testaments, and includes discussions on continuity and discontinuity between the Testaments, saving faith, the people of God, law, worship, atonement, the Kingdom of God, the Messiah, the inclusion of the Gentiles, and the New Covenant. Throughout the course, Dr. Kaiser shows how Old Testament theology is vital to contemporary Christian living.

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Given active participation, upon completion of this course you will be able to:

1. Articulate Old Testament theological themes.

2. Understand the problematic issues of Old Testament theology.

3. Appreciate the significance of the Old Testament for the Church.

4. Apply Old Testament theology to life and ministry.


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1. Required Reading:

Dyrness, William. Themes in Old Testament Theology. Downer’s Grove, IL: InterVarsity Press, 1979.

2. Collateral Reading: The learner will read 1,000 pages from the following list of

supplemental textbooks. At least one book must be read in its entirety. The reading will be assessed by an annotated bibliography. (See below.)

Hasel, Gerhard. Old Testament Theology: Basic Issues in the Current Debate. 4th rev.

ed. Grand Rapids: Eerdmans, 1991.

Hubbard, Robert L. Jr., et al. Studies in Old Testament Theology. Dallas: Word, 1992.

Kaiser, Walter C. Jr. Toward an Old Testament Theology. Grand Rapids: Zondervan, 1991.

Martens, Elmer A. God’s Design: A Focus on Old Testament Theology. 3rd ed. N. Richland Hills, TX: D & F Scott Publishing, 1997.

Sailhammer, John H. Introduction to Old Testament Theology: A Canonical Approach. Grand Rapids: Zondervan, 1995.

Wright, Christopher J. H. Knowing Jesus Through the Old Testament. Downer’s Grove, IL: InterVarsity Press, 1995.

Zuck, Roy B., ed. A Biblical Theology of the Old Testament. Chicago: Moody Press, 1991.

CCOOLLLLAABBOORRAATTIIVVEE LLEEAARRNNIINNGG Whether you sit in a traditional classroom or study from a distance, you will benefit from interaction,collaboration, and spiritual formation (ATS schools, note Standards 3.2.1.3; 10,3,3,3; 10.3.4.3). In orderto meet this need in distance theological education, ITS is developing structures and resources toencourage spiritual formation and community interaction in our courses. In this course, we haveincluded three collaborative learning features:

1. ITS Online Interactivity Forum (see course requirements) – fosters peer-to-peer interaction in a global, threaded discussion (required for all students)

2. Spiritual Formation Project (see course requirements) – fosters mentor-to-learner interaction in a mentor-guided reflection, discussion and application (required for all students)

3. Learning Community Assignments (see end of syllabus) – fosters peer-to-peer collaboration in a group approach to assignments (optional but recommended where possible)

Go to www.ITScourses.org/interactivity/ for the most up-to-date ITS resources.


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Learning Activity #1 – Lectures Listen carefully to each of the twenty-four lectures, utilizing the lecture outline as a guide and the note-taking page for recording thoughts. You should find a quiet environment that limits unnecessary distractions.

Objective: to accumulate course content through active and careful listening. Learning Activity #2 – Required reading/reports Annotated Bibliography – all reading will be stipulated and summarized in an annotated bibliography to be turned in upon completion of the course. For each reading, you will list the number of pages and a one-paragraph annotation. Remember, at least one complete book must be read. (See “course texts” above.) Objective: to acquire a deeper, broader knowledge of course content and to

demonstrate that knowledge through brief written assignments.

Learning Activity #3 – Study Questions Answer the study questions provided after each lecture. The answers to these questions will be turned into your proctor before the final examination. Participating in these questions will better prepare you for the exam and assignments. Objective: to foster immediate and cognitive interaction with the lecture content

and to encourage evaluation of where you stand in relation to that content. Learning Activity #4 – Ministry Research Paper Write a paper (approximately ten pages) on the significance of the Old Testament for ministry in a particular area of your choice. Choose from one of the subjects below, or secure approval from your proctor for an alternative. Objective: to apply the principles of Old Testament theology to life and ministry.


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FORMAT:

Read the assigned book for the given topic area, and do other reading and

research as needed.

Evaluate the required book’s contribution in this area.

Formulate your personal contribution to the topic based upon further reading, reflection, etc.

Detail some specific ministry plans in this area as a result of your study.

POTENTIAL SUBJECTS:

Worship: David Peterson, Engaging with God OR Andrew Hill, Enter His Courts with Praise

Ethics: Christopher Wright, Walking in the Ways of the Lord Prayer: Patrick Miller, They Cried to the Lord

OR Samuel Balentine, Prayer in the Hebrew Bible Holiness: John Gammie, Holiness in Israel Election: David Novak, The Election of Israel Justice: Moshe Weinfeld, Social Justice in Ancient Israel

OR Walter Brueggemann, Interpretation and Obedience Anthropology: Hans Walter Wolff, Anthropology in the Old Testament Theodicy/suffering: Walter Brueggemann, The Psalms and the Life of Faith

OR Robert Davidson, The Courage to Doubt OR Terence Fretheim, The Suffering of God

Environmental stewardship: Wesley Granberg-Michaelson, Tending the Garden

OR Fred Van Dyke, Redeeming Creation General: Christopher Wright, Knowing Jesus Through the Old Testament


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Learning Activity #5 – Evaluation Paper Write a brief paper (three to five pages) evaluating Dr. Kaiser’s proposal of promise theology in light of all your research in the course. You should suggest strengths and/or weaknesses of Dr. Kaiser’s approach, and if you differ with it significantly, you should provide a tentative alternative proposal. Objective: to articulate Dr. Kaiser’s approach in your own words, and to critique

that approach in light of the Scriptures. Learning Activity #6 – ITS Online Interactivity Forum Participate with other students worldwide in an ongoing asynchronous threaded discussion of two major course topics. Go to www.ITScourses.org/interactivity/ to register for and enter the ITS On-Line Forum. In order to get the fullest benefit from the Forum, complete the assignment after you have listened to all the lectures. Be sure to return to the forum after finishing the course to see how others respond. Follow these steps to complete the assignment:

Post an original answer to each question for your course (75 word min.). Post your response to any previous answer given to each question (75 word

min.). Submit a document to your proctor that contains the original questions, your

postings, and the postings to which you responded.

NOTE: Please read the “Assignment Instructions” in the Forum for details.

Objective: to develop critical thinking skills through personal interaction with the content of the course and the responses of others within a diverse community of learners.

Learning Activity #7 – Spiritual Formation Project RRAATTIIOONNAALLEE:: Ministry preparation and the Christian life require more than academic exercises. Learners also need personal, spiritual formation, which involves theological reflection and critical thinking on their current practices and assumptions. This process occurs as learners engage in self-reflection and interaction in a community of learning. With this in mind, ITS includes in all courses a capstone project addressing these issues and facilitating interaction beyond the formal learning environment (ATS schools, note Standards 3.2.1.3; 4.1.1; 10.3.3.3).


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Write a five-to-six page reflective essay and interview a mentor, discussing the spiritual impact of this course on your life. Identify your mentor early in the course, and submit the essay to your grader when you take the final exam. This last project should not be a summary of course content, but an application of course principles. Complete the following: 1. Personal Reflection and Evaluation: Reflect on the course – To integrate your

academic studies with your walk of faith, reflect on the content of the course and evaluate your life in light of what you learned. a. Follow these steps in your reflection:

Step 1: What one theme, principle, or concept in the course is the most significant to you personally? Why is it significant?

Step 2: What portion(s) of the course brought this theme/principle/concept to light?

Step 3: Think about your past. Why is it vital now for you to deal with and apply this theme/principle/concept?

Step 4: How should this affect your thoughts and actions, and what specific steps should you take to concretely apply what you have learned?

b. Write your answers to the above questions in full paragraph form. (Recommended length for this reflection: approximately three pages)

c. Give a copy of this reflection to your mentor (see #2).

2. Community Reflection and Interaction: Interview a mentor – Since the Holy Spirit uses the input of others to guide and form His people, interview a mentor according to the following guidelines:

a. Who should you interview? (1-3 are required; 4-6 are recommended)

1. Someone with whom you have a reasonably close relationship. 2. Someone who is a mature Christian ministry leader (i.e. a pastor). 3. Someone who is not your grader or a family member. 4. Someone who values the spiritual formation process. 5. Someone who is familiar with and values the subject of the course. 6. Someone who has experience using the content of the course in ministry. NOTE: Identify your mentor early in the course, and give him/her the page entitled “Guidelines for Mentors.”


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b. Focus of the interview – Your interview should focus on the issues and questions

you raise in your essay. For example:

What feedback can your mentor give in response to your essay? In light of the course content, are the conclusions you made appropriate? Why

or why not? What additional advice, deeper insights or broader applications might he/she

suggest from his/her own life and ministry? NOTE: Conduct this interview either in person (preferred) or over the phone. Do not use electronic communication (i.e. email, instant messenger, etc). Suggested length: 45 minutes.

3. Synthesis and Application: Draw your final conclusions – Having reflected on

the course and the discussion with your mentor, synthesize what you have learned in these three sections:

a. Section 1: Begin your essay with the personal reflection from #1 above. This

should be exactly what you gave your mentor for the interview. b. Section 2: Comment on your interview, explaining what you discussed and the

insights you gained from your mentor. Include the following:

What were the mentor’s comments regarding your essay? What advice did he/she give? How did his/her comments expand or correct your application of the course? Include the person’s name, occupation, and the length of the interview.

c. Section 3: Conclude with a synthesis of what you have learned. Answer the

following:

If your mentor corrected any thoughts in your “Personal Reflection and Evaluation”, how do you feel about these corrections? Do you agree or disagree? Why? Synthesizing your thoughts from section one and your mentor’s insight in

section two, what final conclusions have you reached? How is this different from section one? In light of the interview and further reflection, what additional, specific

changes need to occur in your life and what concrete steps will you take to implement them?


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NNOOTTEE TTOO SSTTUUDDEENNTTSS:: Your effort in this assignment will determine its benefit. If by the end of this course you have not yet reflected critically on your life in light of what you have studied, allow this assignment to guide you in that process. The instructor for this course will not score your essay based on the amount of spiritual fruit you describe; so do not exaggerate (or trivialize) what you have learned. The primary grading criteria is that you have thoughtfully considered the principles of the course and realistically sought to apply them to your life. If you have done this and met the minimal requirements (as noted above), you will earn the full points for this assignment.

Note on confidentiality: Perhaps the Holy Spirit is dealing with you in some very personal areas of your life. Because of this, your grader will keep your essay entirely confidential and either return or discard it.

Objective: to stimulate reflection and interaction on course principles in order to enhance personal spiritual formation.

Revised 10/05 Learning Activity #8 – Final Exam At the end of the course, you will participate in a final exam. The exam will primarily cover Dr. Kaiser’s lecture material.

Objective: to reinforce and assess knowledge of lecture content.

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Reading (as assessed by annotated bibliography).....................10% Study Questions.........................................................................10% Ministry Research Paper ............................................................25% Promise Theology Evaluation Paper ..........................................20% ITS Online Interactivity Forum......................................................5% Spiritual Formation Project .........................................................10% Final Exam ............................................................................... 20% Total .............. 100%


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The Old Testament as the Christian Problem Anderson, Bernhard W. “Introduction: The Old Testament as a Christian Problem.” In

The Old Testament and Christian Faith, ed. Bernhard W. Anderson. New York: Harper and Row, 1963.

Baker, D. L. Two Testaments: One Bible. Downers Grove: InterVarsity, 1976.

Barker, Kenneth L. “False Dichotomies Between the Testaments.” Journal of the Evangelical Theological Society 25 (1982): 3-16.

Bright, John. The Authority of the Old Testament. Nashville: Abingdon, 1967.

Bruce, F. F. The Christian Approach to the Old Testament. London: InterVarsity, 1955.

Brunner, Emil. “The Significance of the Old Testament for Our Faith.” In The Old Testament and Christian Faith, ed. Bernhard W. Anderson, 243-64. New York: Harper and Row, 1963.

Bultmann, Rudolf. “The Significance of the Old Testament for the Christian Faith.” In The Old Testament and Christian Faith, ed. Bernhard W. Anderson, 8-35. New York: Harper and Row, 1963.

Chamblin, Knox. “The Law of Moses and the Law of Christ.” In Continuity and Discontinuity, ed. John

Feinberg, 181-218. Westchester, Il.: Crossway Books, 1988.

Feinberg, Paul. “Hermeneutics and Discontinuity.” In Continuity and Discontinuity, ed. John Feinberg, 109-128. Westchester, Il.: Crossway Books, 1988.

Gemeren, Willem, van. “Systems of Continuity.” In Continuity and Discontinuity, ed. John Feinberg, 37-64. Westchester, Il.: Crossway Books, 1988.

Goldingay, John. “‘That You May Know That Yahweh is God’: A Study in the Relationship between Theology and Historical Truth in the Old Testament.” Tyndale Bulletin 23 (1972): 58-93.

________. Theological Diversity and the Authority of the Old Testament. Grand Rapids: Eerdmans, 1987.

Gunneweg, A. H. J. Understanding the Old Testament. Trans. John Bowden. Philadelphia: Westminster, 1978.


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Kaiser, Walter C., Jr. “Kingdom Promises as Spiritual and National.” In Continuity and

Discontinuity, ed. John Feinberg, 289-307. Westchester, Il.; Crossway Books, 1988.

Lohfink, N. The Christian Meaning of the Old Testament. London: Burns and Oates, 1969.

Lys, Daniel. The Meaning of the Old Testament: An Essay in Hermeneutics. Nashville: Abingdon,1967.

Mayo, S. M. The Relevance of the Old Testament for Christian Faith: Biblical Theology and Interpretive Methodology. Washington, D.C.: University Press of America, 1982.

Moo, Douglas J. “The Law of Moses or the Law of Christ.” In Continuity and Discontinuity, ed. John Feinberg, 203-218. Westchester, IL: Crossway Books, 1988.

Petersen, Rodney. “The Debate Throughout Church History.” In Continuity and Discontinuity, ed. John Feinberg, 17-34. Westchester, Il.: Crossway Books, 1988.

Reid, W. Stanford. “The New Testament Belief in an Old Testament Church.” Evangelical Quarterly 24-25 (1952-53): 194-205.

Robertson, O. Palmer. “Hermeneutics of Continuity.” In Continuity and Discontinuity, ed. John Feinberg, 89-108. Westchester, Il.: Crossway Books, 1988.

Ruler, A. A. van. The Christian Church and the Old Testament. Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1966.

Runia, Klaus. “The Interpretation of the Old Testament by the New Testament.” Theological Students’ Fellowship Bulletin 49 (1967): 9-18.

Saphir, Adolph. Christ and the Scriptures. London: Hodder and Stroughton, 1867.

Saucy, Robert L. “Israel and the Church: A Case for Discontinuity.” In Continuity and Discontinuity, ed. John Feinberg, 239-259. Westchester, IL: Crossway Books, 1988.

Waltke, Bruce K. “Is It Right to Read the New Testament Into the Old?” Christianity Today 27 (1983): 77.

________. “Kingdom Promises as Spiritual.” In Continuity and Discontinuity, ed. John Feinberg, 263-288. Westchester, IL: Crossway Books, 1988.


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Woudstra, Marten H. “Israel and the Church: A Case for Continuity.” In Continuity and Discontinuity, ed. John Feinberg, 221-238. Westchester, Il.: Crossway Books,

1988.

Wright, Christopher J. H. Knowing Jesus through the Old Testament. Downers Grove, IL:InterVarsity Press, 1995.

Old Testament Theology

Achtemeier, Paul & Elizabeth. The Old Testament Roots of Our Faith. Nashville:

Abingdon, 1962.

Barr, J. “The Problem of Old Testament Theology and the History of Religion.” Canadian Journal of Theology 3 (1957): 141-149.

Beker, J. Christiaan. “Reflections on Biblical Theology.” Interpretation 24 (1970): 303-320.

Bruce, F. F. The New Testament Development of Old Testament Themes. Grand Rapids: Eerdmans, 1973.

Burrows, Millar. An Outline of Biblical Theology. Philadelphia: Westminster Press, 1946.

Childs, B. S. Biblical Theology in Crisis. Philadelphia: Westminster Press, 1970.

_______. Old Testament Theology in a Canonical Context. Philadelphia: Fortress Press, 1985.

Clements, R. E. “The Problem of Old Testament Theology.” London Quarterly and Holborn Review (Jan 1965): 11-17.

Dentan, Robert E. Preface to Old Testament Theology. 2nd. ed. New York: Seabury Press, 1963.

Dyrness, W. Themes in Old Testament Theology. Downers Grove, IL: InterVarsity Press, 1979.

Dumbrell, W. J. Covenant and Creation: A Theology of Old Testament Covenants. Grand Rapids: Baker, 1993.

Eichrodt, Walther. Theologie des AT, 3 vols. (Leipzig, 1933, 1935, 1939). Trans. Theology of the Old Testament, 2 vols. Philadelphia: Westminster Press, 1961, 1967.

Gilkey, L. B. “Cosmology, Ontology, and the Travail of Biblical Language.” Journal of Religion 41 (1961): 194-205.


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Goldingay, John. “The Study of Old Testament Theology: Its Aims and Purpose.”

Tyndale Bulletin 26 (1975): 34-52.

________. Approaches to Old Testament Interpretation. Downers Grove, IL: InterVarsity Press, 1990.

Hasel, G. F. “The Problem of the Center in the Old Testament Theology Debate.” Zeitschrift fur die alttestamentliche Wissenschaft 86 (1974): 65-82.

________. “The Problem of History in Old Testament Theology.” Andrews University Seminary Studies 8 (1970): 32-35, 41-46.

________. Old Testament Theology: Basic Issues in the Current Debate. Rev., 4th ed. Grand Rapids: Eerdmans, 1991.

________. “A Decade of Old Testament Theology: Retrospect and Prospect.” Zeitschrift fur die alttestamentliche Wissenschaft, 93 (1981): 165-184.

Hubbard, Robert L. Jr., Robert K. Johnston, and Robert P. Meye, eds. Studies in Old Testament Theology. Dallas: Word, 1992.

Kaiser, W. C., Jr. “The Centre of Old Testament Theology: The Promise.” Themelios 10 (1974): 110.

________. “The Promise Theme and the Theology of Rest.” Bibliotheca Sacra 130 (1973): 135-150.

________. Toward an Old Testament Theology. Grand Rapids: Zondervan, 1978.

________. Toward Rediscovering the Old Testament. Grand Rapids: Zondervan, 1987.

________. “Wisdom Theology and the Centre of Old Testament Theology.” Evangelical Quarterly 50 (1978): 132-146.

Knierim, Rolf P. The Task of Old Testament Theology. Grand Rapids: Eerdmans, 1995.

Ladd, G. E. “The Search for Perspective.” Interpretation 26 (1971): 41-62.

Lehman, Chester R. Biblical Theology I: Old Testament. Scottsdale: Herald Press, 1971.

Lys, D. The Meaning of the Old Testament. Nashville: Abingdon Press, 1967.

McComiskey, Thomas E. The Covenants of Promise: A Theology of the O.T. Covenants. Grand Rapids: Baker, 1985.

Martens, Elmer A. God’s Design: A Focus on Old Testament Theology. 2nd ed. Grand Rapids: Baker, 1994.


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Payne, J. Barton. The Theology of the Older Testament. Grand Rapids: Zondervan,

1962.

Rad, Gerhard von. Teologie des AI, 2 vols. (Munich, 1957, 1960). Trans. Old Testament Theology, 2 vols. New York: Harper & Row, 1965.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker, 1980.

Rowley, H. H. The Faith of Israel, Aspects of Old Testament Thought. London: SCM, 1956.

Sailhamer, John H. Introduction to Old Testament Theology: A Canonical Approach. Grand Rapids: Zondervan, 1995.

Schofield, J. N. Introducing Old Testament Theology. Philadelphia: Westminster Press, 1964.

Smart, James D. The Past, Present, and Future of Biblical Theology. Philadelphia: Westminster Press, 1979.

Smith, Ralph L. Old Testament Theology. Nashville: Broadman & Holman, 1993.

Spriggs, D. D. Two Old Testament Theologies SBT, 2/30. Naperville: Allenson, 1974.

Stek, John H. “Biblical Typology Yesterday and Today.” Calvin Theological Journal 5 (1970): 133-162.

Terrien, S. The Elusive Presence: Toward a New Biblical Theology. San Francisco: Harper & Row, 1978.

Vaux, R. de. “Peut-on ecrire une ‘theologie de l’AT’?” Bible et Orient (Paris, 1967), 59-71. Trans. “Is It Possible to Write a ‘Theology of the OT’?” The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday, 1971, 49-62.

Vriezen, Th. C. Hoofdlijnen der Theologie van het Oude Testament. (Wageningen, 1954.) 2nd rev. English ed. An Outline of Old Testament Theology. Newton, Ma.: Branford, 1970.

Westermann, C. Theologie des Alten Testaments in Grundzugen. (Gottingen, 1978.) Trans. Elements of Old Testament Theology. Atlanta: John Knox Press, 1982.

Wright, G. E. God Who Acts: Biblical Theology as Recital. SBT, 8. Naperville: Allenson, 1952.

Zimmerli, W. Grundriss der alttestamentlichen Theologie (Theologische Wissenschaft, 3). (Stuttgart, 1972.) Trans. Old Testament Theology in Outline. Atlanta: Abingdon Press, 1978.


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Zuck, Roy B., ed. A Biblical Theology of the Old Testament. Chicago: Moody Press,

1991.

The Significance of the Old Testament Balentine, Samuel E. Prayer in the Hebrew Bible: The Drama of Divine-Human

Dialogue. Minneapolis: Fortress Press, 1993.

Brown, Michael L. Israel’s Divine Healer. Studies in Old Testament Biblical Theology. Grand Rapids: Zondervan, 1995.

Brueggemann, Walter. Interpretation and Obedience: From Faithful Reading to Faithful Living. Minneapolis: Fortress Press, 1991.

________. The Psalms and the Life of Faith. Edited by Patrick D. Miller. Minneapolis: Fortress, 1995.

Davidson, Robert. The Courage to Doubt: Exploring an Old Testament Theme. London: SCM Press, 1983.

Fretheim, Terence E. The Suffering of God: An Old Testament Perspective. Philadelphia: Fortress Press, 1984.

Gammie, John G. Holiness in Israel. Minneapolis: Fortress Press, 1989.

Granberg-Michaelson, Wesley, ed. Tending the Garden: Essays on the Gospel and the Earth. Grand Rapids: Eerdmans, 1987.

Hill, Andrew. Enter His Courts with Praise. Grand Rapids: Baker Book House, 1996.

Kaiser, Walter C., Jr. The Messiah in the Old Testament. Studies in Old Testament Biblical Theology. Grand Rapids: Zondervan, 1995.

Longman, Tremper III, and Daniel Reid. God is a Warrior. Studies in Old Testament Biblical Theology. Grand Rapids: Zondervan, 1995.

McConville, Gordon J. Grace in the End: A Study in Deuteronomic Theology. Studies in Old Testament Biblical Theology. Grand Rapids: Zondervan, 1993.

Miller, Patrick D. They Cried to the Lord: The Form and Theology of Biblical Prayer. Minneapolis: Fortress Press, 1994.

Niehaus, Jeffrey J. God at Sinai. Studies in Old Testament Biblical Theology. Grand Rapids: Zondervan, 1995.


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Novak, David. The Election of Israel: The Idea of the Chosen People. Cambridge:

Cambridge University Press, 1995.

Peterson, D. Engaging with God: A Biblical Theology of Worship. Grand Rapids: Eerdmans, 1993.

Van Dyke, Fred, et. al. Redeeming Creation: The Biblical Basis for Environmental Stewardship. Downers Grove, IL: InterVarsity Press, 1996.

Wright, C. J. H. An Eye for an Eye: The Place of Old Testament Ethics Today. Downers Grove, IL: InterVarsity Press, 1983.

________. Knowing Jesus Through the Old Testament. Downers Grove, IL: InterVarsity Press, 1995.

________. Walking in the Ways of the Lord: The Ethical Authority of the Old Testament.

Downers Grove, IL: InterVarsity Press, 1996.


Interview Student Name: Course: Date/Time:

© 2005 T

GGuuiiddeelliinneess ffoorr MMeennttoorrss

(Students, give this sheet to your mentor for the Spiritual Formation Project.)

Thank you for your involvement in this student’s ITS coursework. We believe the Christian life is more than an academic exercise, so we encourage students to critically reflect on their life in light of what they learn and then apply those insights to the daily life of faith. Therefore, students taking ITS courses are required to complete a final assignment called the “Spiritual Formation Project.” This assignment involves two parts: an essay and an interview:

The ESSAY: After completing their coursework, students reflect on the content of the course, evaluate their lives, and discuss the one theme, principle or concept that is most significant to them and why. Students are to identify specific ways this theme/principle/concept should apply to their lives and what action steps they plan to take in order to make these changes a reality. The INTERVIEW: After writing this reflection, students give a copy to their mentor and meet with him/her to discuss their thoughts and get feedback. The goal of this interview is to facilitate the student’s growth through interaction with a mature believer.

You do not need to be famiprimarily respond to the thsubject matter of the course

Prior to meeting with the stprepare to discuss the follo

1. What feedback can2. Are the student’s co3. What additional ad

from your own life

Meet with the student eithecommunication (i.e. email,

Suggested length of the inte

Thanks again for participating student in the application procvaluable process for all who wis NOTE: If the student’s school makreplace those described here.

NOTES ON THE INTERVIEW:

liar with the course to participate in this interview. You will oughts of the student. (However, general knowledge of the and/or experience applying it to ministry is valuable.)

udent, read his/her “Personal Reflection and Evaluation” and wing:

you give the student in response to his/her essay? nclusions from the course appropriate? Why or why not?

vice, deeper insights or broader applications would you suggest and ministry?

r in person (preferred) or over the phone. Do not use electronic instant messenger, etc.).

rview: 45 minutes

he Institute of Theological Studies™

in this project! You have a real opportunity to guide this ess and to help him/her connect academics to life – a h to grow in Christ.

es any changes to this assignment, their requirements should

LLeeaarrnniinngg SScchheedduullee

This Learning Schedule can benefit you in a number of ways. First, it provides you with a course overview at a glance. Second, it gives you the opportunity to plan your work at the beginning so that you don’t fall behind at the end and sacrifice learning for “cramming.” Third, it allows both you and your proctor a way to measure your progress at any given point in the academic term. Used effectively, this chart will allow you to maximize learning and minimize stress!

AAssssiiggnnmmeenntt TTaarrggeett CCoommpplleetteedd Identify your mentor for the Spiritual Formation Project right away. Lesson 1: The Christian and OT Theology Reading Lecture Questions Lesson 2: God’s Central Plan Reading Lecture Questions Lesson 3: Beginning at the Beginning Reading Lecture Questions Lesson 4: Three Promises Reading Lecture Questions Lesson 5: Faith in the Old Testament Reading Lecture Questions Lesson 6: The People of God in the OT Reading Lecture Questions Make notes from lessons 1-6 for evaluation paper Choose topic for Ministry Research Paper



AAssssiiggnnmmeenntt TTaarrggeett CCoommpplleetteedd Lesson 7: The Law of God in the OT (Part 1) Reading Lecture Questions Lesson 8: The Law of God in the OT (Part 2) Reading Lecture Questions Lesson 9: Theology of the Tabernacling God Reading Lecture Questions Lesson 10: The Theology o the Atonement f Reading Lecture Questions Lesson 11: Wisdom in the Old Testament Reading Lecture Questions Lesson 12: The Promise and the Prophets Reading Lecture Questions Lesson 13: The Messiah in the Old Testament Reading Lecture Questions Lesson 14: The Kingdom in the Old Testament Reading Lecture Questions Do collateral reading Make notes from lessons 7-14 fo evaluation paper r



AAssssiiggnnmmeenntt TTaarrggeett CCoommpplleetteedd Lesson 15: The Day of the Lord in the OT Reading Lecture Questions Lesson 16: The Servant of the LORD in the OT Reading Lecture Questions Lesson 17: Isaiah and Old Testament Theology Reading Lecture Questions Lesson 18: The Inclusion of the Gentiles Reading Lecture Questions Lesson 19: Jeremiah and OT Theology Reading Lecture Questions Lesson 20: The Holy Spirit in the OT Reading Lecture Questions Lesson 21: Ezekiel and OT Theology Reading Lecture Questions Lesson 22: Daniel and OT Theology Reading Lecture Questions Do collateral reading Make notes from lessons 15-22 for evaluation paper



AAssssiiggnnmmeenntt TTaarrggeett CCoommpplleetteedd Lesson 23: The Post-Exilic Prophets Reading Lecture Questions Lesson 24: The OT in Light of the NT Reading Lecture Questions Make notes from lessons 23-24 for evaluation paper Complete evaluation paper Read and Research for Ministry Research Paper Complete Ministry Research Paper Complete collateral reading and report Complete ITS Online Interactivity Forum Complete Spiritual Formation Project Prepare for final examination Complete final examination


LLeessssoonn OOnnee

TThhee CChhrriissttiiaann aanndd OOlldd TTeessttaammeenntt TThheeoollooggyy


PPrreeppaarree ttoo DDiissccoovveerr

LLeessssoonn Overview

How should contemporary Christians relate to the Old Testament? Why does the Old Testament seem to present God, salvation, sin, and faith in such different ways than the New? Dr. Kaiser’s first lecture confronts these and other “problems” of Old Testament theology. In this lesson you will begin to wrestle with the basic issues in Old Testament theology and their importance for your life and ministry.

For whatever was written in earlier times was written for our instruction, so that through perseverance and the

encouragement of the Scriptures we might have hope.

Romans 15:4

LLeeaarrnniinngg OOuuttccoommeess By the end of the lesson you should be able to: Paraphrase various views regarding the significance of the Old Testament.

Explain New Testament support for the significance of the Old Testament.

Consider the value of the Old Testament for your life and ministry.


PPllaann ttoo LLiisstteenn

RReeaaddiinngg

There is no reading for this lesson.

LLeeccttuurree OOuuttlliinnee

Introduction: The Old Testament is the master problem of theology.

I. The New Testament’s Appraisal of the Old Testament

A. Matthew 5:17-18

B. John 5:39

C. Luke 24:25-27

D. Romans 15:4

E. I Corinthians 10:11

F. II Timothy 3:14-17

II. Questions that the Old Testament Poses as The Master Problem of Theology

A. Is the God of the OT Contrary to the God of the New?

1. Marcion’s “Demiurge”

2. Hebrews 1:1-2

3. John 12:41

B. Isn’t There a Christian Canon Within the Total Bible?

1. Warning Against a Canon Within a Canon

2. II Timothy 3:14-17

C. Isn’t Christianity Brand New Since It Is Based on a New Covenant?

1. Definition of “New”

2. Jeremiah 31:31-34

D. Are Not the Objects of Faith, Methods of Salvation, the Doctrine of

Repentance, Concepts of Sin, and Hope Beyond the Grave So Different as

to Signal Two Separate Faiths?



1. Romans 4:1-17

2. Galatians 3:8 (= Genesis 12:3)

3. Romans 1:1-4

4. Hebrews 4:2

III. The Relevance and Significance of the OT for the Contemporary Christian

A. For Salvation

B. For Teaching

C. For Reproof

D. For Correction

E. For Training in Righteousness

F. Result of This Teaching


PPuutt iitt iinn WWrriittiinngg .. .. ..

LLeessssoonn NNootteess


PPaauussee ttoo RReefflleecctt

SSttuuddyy QQuueessttiioonnss 1. Dr. Kaiser begins with this question: “Why should a Christian get involved with

the Old Testament, and what is the use or significance of that text for us today?” Paraphrase the responses given by the following theologians:

a. Emo Kraeling b. A.H.J. Gunneweg c. Bernard Anderson 2. Indicate Dr. Kaiser’s response to the above question in light of the following

Scripture passages: a. John 5:39-46 b. Matthew 5:17-19 c. Romans 15:4 d. 1 Corinthians 10:11 3. Like the heretic Marcion, many contemporary readers see the God of the New

Testament as altogether different than the God of the Old. Using Scripture, how would you argue against such an idea?

4. Reflect on your preconceptions about the relevance of the Old Testament for

today’s Christian. How has it changed after listening to this first lecture? 5. Based on what you have studied so far, how would you employ the Old

Testament in the four uses of Scripture described in II Timothy 3:16?


LLeessssoonn TTwwoo

GGoodd’’ss CCeennttrraall PPllaann



LLeessssoonn Overview You have already been exposed to the idea of, and the arguments for and against, a central, unifying theme for the Old Testament, and for tying the two testaments together. In this lesson, you will explore the issue in more depth. You will also consider the proposition that a central theme does exist - supported by a strong, clear, and energetic argument for that position. Some of the confusion about this matter should begin to clear. However, it would be wise at this point to remain open to various perspectives on the discussion.

By

“I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and

all peoples on earth will be blessed through you.”

Genesis 12:2-3


LLeeaarrnniinngg OOuuttccoommeess

the end of the lesson you should be able to:

Identify the difference between biblical and systematic theology.

Explain a diachronic approach.

Recognize the significance of Genesis 3:15 and Genesis 12:3.

Appreciate the nuances of a biblical theology.

Apply promise theology to preaching ministry.


RReeaaddiinngg There is no reading for this lesson.

LLeeccttuurree OOuuttlliinnee Introduction

I. The Meaning of the “Promise”

A. The Latin derivation of our English word “promise”

1. It begins with a declaration by God

2. It includes the deeds of God as well as His Word

B. A formal definition for OT theology

1. God’s “promise” is the divine declaration, or assurance, first made

to Eve, Shem, Abraham, Isaac, Jacob, David and to the whole

nation of Israel that:

a. God would be their God,

b. Israel would be God’s people, and

c. God would dwell in the midst of his people.

2. God’s “Promise” extended beyond Israel in that:

a. Abraham’s “seed” would include all peoples who believed

b. God would send the “Man of Promise” as the means by

which blessing would come to the whole earth

c. All the nations of the earth that believed would be blessed

through Abraham and his “Seed.”

C. The OT use of ordinary words to encapsulate the “Promise”

1. The OT had no exact word for the promise.

2. The OT uses many terms for the promise.



D. The NT Use of the Word “Promise”

1. The noun appears in the NT 51 times.

2. The verb appears in the NT 11 times.

3. There are only 6 NT books where the noun does not appear.

4. Promise may refer either to the word of hope itself or to the thing

promised.

II. Four Peak Moments in the OT Promise-Plan of God

A. Genesis 3:15

1. There is divinely placed hostility.

2. There is hostility between the woman and the Serpent.

3. There is hostility between the descendants of the woman and the

Serpent.

4. There is a surprise appearance of a male descendant of the

woman.

5. There is a decisive conquest of the Son over the Serpent.

B. Genesis 12:2-3

1. Notice the first three gifts in verse 2.

2. Notice the first purpose clause: “so that you will be a blessing.”

3. Notice two more promises in verse 3.

4. Notice the final purpose: “so that all the peoples on earth will be

blessed through you.”

C. II Samuel 7

1. There is a throne, vs. 16.

2. There is a house (dynasty), vs. 16

3. There is a kingdom, vs. 16.

4. There is “a charter for all humanity,” vs. 19.



D. Jeremiah 31:31-34

1. The first covenant had problems.

2. The new covenant repeats previous promises.

3. The new covenant adds new promises.

III. The NT Enlargement of the OT Promise

A. The NT enlarges the Heir of the Promise (Romans 4:13-16, 20; 9:8-9;

15:8; Galatians 3:16-22; 4:23; Hebrews 6:13-17; 7:6; 11:9, 11, 17).

B. The NT enlarges the sending of the Savior (Acts 13:23, 32; Acts 26:6).

C. The NT enlarges the gift of eternal life (II Timothy 1:1; Hebrews 9:15; I

John 2:29).

D. The NT enlarges the gift of the Holy Spirit (Luke 24:49; Acts 2:33, 39).

E. The NT enlarges other subjects:

1. It expands on God’s gift of “rest” – Hebrews 4:1.

2. It expands on God’s gift of the “new heavens and the new earth” –

II Peter 3:13.

3. It expands on God’s gift of the resurrection – Acts 26:6.

4. It expands on God’s gift of an unshakable kingdom – Hebrews

12:28.

5. It expands on God’s gift to all the Gentiles – Ephesians 2:12.

IV. Notable differences between the promise and prophecy

A. Promise relates to blessing; prophecy also includes judgment.

B. Promise implicates the whole human race; prophecy is typically aimed at

specific nations or persons.

C. Promise has a continuous fulfillment; prophecy invokes promise when it

speaks of the distant future.



D. Promise is unconditional; prophecy usually has a suppressed or specified

“unless,” or condition.

E. Promise embraces many divine declarations; prophecy is usually directed

to specific events or individuals.






SSttuuddyy QQuueessttiioonnss 1. Dr. Kaiser begins by presenting his thesis that “The idea of PROMISE ... is one of

the greatest unifying themes used by the biblical writers themselves to integrate the message and the deeds of the Old and the New Testaments.”

Identify the main reason Dr. Kaiser sees PROMISE as the unifying theme of Scripture.

2. Dr. Kaiser next emphasizes that BIBLICAL theology is different from

SYSTEMATIC theology.

Explain what he means by the phrase “analogy of faith.” How does it relate to biblical or systematic theology? Explain what he means by the term “diachronically.” How does it relate to biblical or systematic theology?

3. How do Genesis 3:15 and Genesis 12:3 “fit” into Dr. Kaiser’s paradigm of

Promise Theology? 4. How much importance do you place in God’s promise-plans? Do you trust them

completely? Do you ever wonder if God might “change His mind” about what He has said?

5. You have decided to deliver a sermon on “The Promise.” What will be your main

text and what other passages will support it?


LLeessssoonn TThhrreeee

BBeeggiinnnniinngg aatt tthhee BBeeggiinnnniinngg



LLeessssoonn Overview In this lesson, you will begin to look into the Old Testament text to explore Old Testament theology. Dr. Kaiser’s lecture will focus on foundational blessings in Genesis, but you will also make your own discoveries in Genesis before the lecture. Dyrness’ book will enable you to see further development of themes from Genesis in the rest of Scripture.

“And I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the

head, and you shall bruise him on the heel.”

Genesis 3:15

LLeeaarrnniinngg OOuuttccoommeess By the end of the lesson you should be able to: Explain the use of “seed” in Genesis.

List the three foundational blessings.

Relate Genesis to Old Testament theology.

Evaluate biblical support for promise theology.

Apply theological themes from Genesis to your life and ministry.



RReeaaddiinngg Dyrness: 62-76, 78-96, 98-110

The Book of Genesis


I. The First Blessing: Genesis 3:15

A. The First World Crisis: The Fall of Adam and Eve

1. The Serpent = that Dragon, the Devil

2. The comparative use of “from all” = “than all” the beasts of the

field

B. God’s First Word of Blessing: The Seed of the Woman

1. The divinely implanted hostility

2. The surprise ending

a. The Serpent versus

b. The Woman

c. The Serpent’s seed versus

d. The Woman’s seed

3. The first announcement of the gospel: the protoevangelium

II. The Second Blessing: The God Who Dwells with Shem, Genesis 9:27

A. The Second World Crisis: The Flood

1. The quest for a “name,” i.e., a reputation, or renown in Genesis 6:4

2. The “Sons of God” = the aristocracy, rulers who assumed titles of

gods as support and married as many wives as they wished.



B. God’s Second Word of Blessing: The God Who Dwells with Shem

1. Noah’s drunkenness and the sin of Ham

2. Ham’s son Canaan and the same sexual perversion

3. The antecedent of vs. 27b must be the subject of vs. 27a.

III. The Third Blessing: The Gospel for All Nations, Genesis 12:3

A. The Third World Crisis: The Flop of the Tower of Babel

1. The quest for a “name,” i.e., a reputation and renown in Genesis

11:4

2. The desire to prevent the scattering

B. God’s Third Word of Blessing: The Gospel for All Nations

1. Abraham called from Ur in southern Mesopotamia

2. Three gifts from God, Genesis 12:2

a. A great nation

b. Personal blessing

c. A great name

3. The purpose clause: “so that you will be a blessing”

4. Two more gifts, Genesis 12:3

a. Blessing on all those blessing Israel

b. Curse on all cursing Israel

5. Final purpose clause: “so that all peoples on earth will be blessed

through you”






SSttuuddyy QQuueessttiioonnss 1. After reading the book of Genesis, summarize what you believe to be the

purpose and major themes of the book. 2. From your Dyrness reading, explain the connections between the following pairs:

(62-76)

Creation and Providence Two Accounts of Creation

Creation by Word and Creation by Works

3. Describe the word “seed” as it is used in Genesis. What are its rich implications

for theology?

4. Identify ways in which the themes of Genesis relate to Promise Theology.

5. Analyze your method of communicating the Gospel. Specify two ways in which

this material from Genesis might alter your presentation.


LLeessssoonn FFoouurr

TThhrreeee PPrroommiisseess



LLeessssoonn Overview

During this lesson, you will continue to explore the Book of Genesis, as Dr. Kaiser further develops the promise theme. By reading in Dyrness, you will also learn about the significant themes of God’s self-revelation and covenant that emerge from Genesis 12-50.

By

“For I have chosen him, so that he will direct his children and his household after him to keep the way of the LORD by doing

what is right and just, so that the LORD will bring about for Abraham what he has promised him.”

Genesis 18:19


the end of the lesson you should be able to:

List the three major promises in Genesis 12-50.

Apply theological themes in Genesis to evangelism.

Explain the Old Testament theological themes of covenant and God’s self-

revelation.



RReeaaddiinngg Dyrness: 24-38, 112-126


I. The First Foundational Promise to the Patriarchs: An Heir

A. The Repeated Obstacles to God’s Promise

1. Sarah’s entrance into Pharaoh’s harem, 12:10-20 (cf. 20:1-18;

Isaac’s wife Rebecca, 26:1-11)

2. Sarah’s old age, 18:11

3. Barrenness of Rebekah, Isaac’s wife, 25:21 (and Jacob’s wife

Rachel, 30:1)

4. Threat to Jacob’s life by Esau

5. Famine that threatened Jacob and his seed

B. Promise of the Divine Presence (14/104 OT examples)

C. The Seed Promised and Received by Abraham, Isaac, Jacob

1. A posterity

2. An innumerable host

3. An “assembly of nations”

4. “Kings” would spring from this Seed.

II. The Second Foundational Promise to the Patriarchs: An Inheritance

A. Varying Theological Estimates: Alt, von Rad, Noth

B. Extent of the Borders of the Land, Genesis 15:18

1. Identification of the “River of Egypt” = El Arish, Wadi

2. The Great River



C. Elsewhere the Land is Called “[Yahweh’s] heritage” – I Samuel 26; 18; II

Samuel 14:16; Jeremiah 2:7, etc.

D. Is This Promise Still in Effect?

1. It is “everlasting” – Genesis 17:7, 13, 19

2. It is not fulfilled in I Kings 8:65 (see Zechariah 10:6-10)

III. The Third Foundational Promise to the Patriarchs: A Heritage = the Gospel

A. Five Times This Promise is in the Climactic Position (Genesis 12:3; 18:18;

22:18; 26:14; 28:14)

B. Case for Passive Stem


PPuutt iitt iinn WWrriittiinngg ……




SSttuuddyy QQuueessttiioonnss 1. From your reading in Dyrness (28-29), explain how the revelation of the name of

God is significant. 2. Early in the lecture, Dr. Kaiser mentions a key “distinctive feature” of the

patriarchal age that is often neglected. Identify this feature and show its importance.

3. Describe the “Three Promises” mentioned by Dr. Kaiser. 4. In Dyrness’ discussion on the covenants (112-126), he listed numerous

theological implications. Name three of these implications and demonstrate their relevance to “everyday” life.

5. Reflect on the significance of a God who keeps covenant: how is your life

different (practically) in light of this rich truth? 6. You are a contributing author for a new book on how obedience relates to saving

faith. The chapter that you are writing deals with the Abrahamic covenant. Provide a brief overview of how God’s covenant and Abraham’s response relate to this difficult issue.


LLeessssoonn FFiivvee

FFaaiitthh iinn tthhee OOlldd TTeessttaammeenntt



LLeessssoonn OOvveerrvviieeww

In this lesson, you will explore the importance of faith in the Old Testament, as Dr. Kaiser examines the life of Abraham. After the lecture, you will consider how this theology of faith should affect evangelism today.

G

By t

And the scripture was fulfilled that says, "Abraham believed od, and it was credited to him as righteousness," and he was

called God's friend.

James 2:23


he end of this lesson you should be able to:

Compare Abraham’s faith in God to the Christian’s faith in Christ.

Apply Old Testament faith to contemporary missions and evangelism.





Introduction

I. The Delay of the Mention of Abraham’s Faith – Genesis 12-13

A. The Focus of Genesis 12

1. The land promise – 12:7

2. The threat of famine and the threat to the land promise

B. The Focus of Genesis 13

1. The land promise and its richer portions – 13:14

2. The snare of casting one’s lot with the world: Lot

3. The sensational rescue of Lot – Genesis 14

II. The Expression of Abraham’s Faith – Genesis 15

A. Its Preparation

1. The signal: “Fear not” – Genesis 15:1

2. The false attempt to use human means: Eliezer

3. The promise of God repeated and enlarged – Genesis 15:5

B. Its Substance

1. Do Acts 17:30 and Romans 3:25 show that the OT believer did not

know about Christ?

2. Was Genesis 15:6 the first time Abraham believed?

3. The topic of Genesis 15 is the promise of the Seed.

4. Abraham believed God’s promise about the Seed.

C. The Dream



III. The Similarities of Abraham’s Faith to Our Believing in Christ

A. In Its Exclusion of Merit

1. God did the crediting, reckoning and accounting, not Abraham.

2. God gave the promise that he only asked Abraham to receive.

3. Any time Abraham attempts to earn his salvation, he only digs

himself deeper into trouble.

B. In Its Employment of Terms

1. What it means “to believe”

2. What it means to be declared just

3. What it means to be of grace, not of works



Lesson NNootteess



SSttuuddyy QQuueessttiioonnss

1. Early in the lecture, Dr. Kaiser mentions the “novel part” of his argument. Explain what that is.

2. Dr. Kaiser suggests that Genesis 15:6 is the key verse on faith in the Old

Testament. Yet there is a delay in Genesis 12-14 before the text describes Abraham’s faith. Identify the reason for this delay.

3. After developing this key point in the text, Dr. Kaiser gives an example of how

Abraham’s faith relates to missions. Summarize this example, and evaluate Dr. Kaiser’s approach.

4. In the last portion of the lecture, Dr. Kaiser discusses the similarities between

Abraham’s faith and our faith in Christ. Provide examples from Genesis that contrast a “works” approach by Abraham with a “faith” approach.

5. Compare your journey of faith to that of Abraham. What role do works play in

your life? Can your faith be “seen”? 6. Frequently, an evangelistic tract will have a section that explains the redemptive

work of Christ, followed by a section that describes how the unbeliever should respond. In light of what you have learned about Abraham’s faith, develop that latter section of a tract that describes how an unbeliever should respond to the gospel.


LLeessssoonn SSiixx

TThhee PPeeooppllee ooff GGoodd iinn tthhee OOlldd TTeessttaammeenntt





What does it mean to be a “people of God”? What privileges and responsibilities come with that title? Dr. Kaiser discusses these and related question as he lectures on the theology of the people of God in the Old Testament. Reading Exodus will keep you familiar with the text upon which Dr. Kaiser draws.


By the end of the lesson you should be able to: Explain Old Testament theological themes regarding the people of God.

List the three parts of the tripartite formula.

Apply the concepts of covenant and election to life and ministry.

Relate Exodus to Old Testament theology.

“Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the

whole earth is mine, you will be for me a kingdom of priests and a holy nation.”

Exodus 19:5-6


RReeaaddiinngg

The Book of Exodus


Introduction

I. Israel as God’s Son

A. The Texts

1. Exodus 4:22, 23; Deuteronomy 1:31; 32:6 (Hosea 11:1; Matthew

2:15)

2. Israel as God’s “firstborn”

a. Jacob was number two child, Genesis 25:25, 26

b. Ephraim was number two child, yet “firstborn,” Jeremiah

31:9

3. The collective solidarity of terms, “My son,” “My firstborn”

a. The One who was to come

b. The many who already believed on Him

B. The Significance

1. Cf. NT: Christ as God’s “Firstborn” (Romans 8:29; Colossians 1:15,

18; Hebrews 1:6; Revelation 1:5)

2. Yet all believers are “firstborn ones” (Hebrews 12:23)

II. Israel as God’s Possession

A. The Texts, Exodus 19:5-6

1. A “Nation,” Exodus 19:6

2. A “People,” ’am (“Let my people go”), Exodus 5:1; 7:14; 8:1, 20;

9:1; 10:3



3. A “Congregation,” ’edah, Exodus 12:3

4. A “Treasured Possession,” Exodus 19:5, “segullah” = “movable

treasure”

B. The Revelation of God’s Name as YHWH, Exodus 6:2-8

1. The beth essentiae, = “in the character of”

2. The interrogative mah in Exodus 3:13

3. The significance of the name Yahweh

III. Israel as God’s Kingly Priests, A Holy Nation

A. The Texts, Exodus 19:3-6

1. A nation of ruling mediators with direct access to God

2. A nation set apart, Exodus 20:20

a. A change from promissory to conditional blessings?

b. A condition to serve as “elect” for a purpose






SSttuuddyy QQuueessttiioonnss 1. After reading Exodus, summarize what you think are the purpose and major

themes of the book. 2. Explain how these themes relate to the idea of “promise.” 3. Identify the three elements of the “tripartite formula” as found in Exodus and

throughout Scripture. 4. Dr. Kaiser discusses Israel as God’s “son” and “firstborn.” Show the significance

of these terms as they relate to the term “seed.” 5. Synthesizing the various terms for Israel that God uses, describe how the

Israelites should have understood their relationship to Yahweh. 6. Ponder the implications of the tripartite formula for your life. Do you rest in

these promises? What are three specific ways this formula applies to you?


LLeessssoonn SSeevveenn

TThhee LLaaww ooff GGoodd iinn tthhee OOlldd TTeessttaammeenntt,, PPaarrtt OOnnee




During this lesson, Dr. Kaiser discusses the theology of the law of God in the Old Testament. You will gain a slightly different perspective from reading Dyrness’ book. You will also read and reflect upon the Book of Deuteronomy as you try to formulate your own position.

For we maintain that a man is justified by faith apart from observing the law … do we, then, nullify the law by this faith?

Not at all! Rather, we uphold the law.

Romans 3:28-31


By the end of the lesson you should be able to: Describe the three parts of Old Testament law.

Describe the two types of laws.

Synthesize proposals regarding Old Testament law.

Generate new approaches to the problem of Old Testament law.

Relate Deuteronomy to the problem of Old Testament law.



RReeaaddiinngg

Dyrness: 128-141

The Book of Deuteronomy


Introduction

I. The Relationship of Promise to OT Law

A. The Distinction Between the Unconditional and Conditional Covenants

1. Is the Abrahamic-Davidic Promise beyond cancellation?

2. Is the Sinaitic Covenant dependent on human obligation and

compliance on penalty of retribution?

a. H. J. Gunneweg: “Both (answers) are given.”

b. O. T. Allis and Ron Youngblood: both the Abrahamic-Davidic

covenants are conditional.

c. Thomas McComiskey: people of God are under two

covenants simultaneously – one unconditional, the other

conditional.

d. Willis J. Beecher and W. C. Kaiser, Jr.: the promise to

Abraham-David cannot be cancelled even though some in

the messianic line who transmit the promise may never

personally participate in it by faith.

B. The NT Relationship Of Faith And Obedience

1. Don’t teach others to disregard the Law – Matthew 5:17-20.

2. Some things in the unified law take priority and precedence over

other parts – Matthew 23:23.



3. Faith establishes, not nullifies the law – Romans 3:31.

II. The Relationship of Moral Principle to Particular Specificity

A. The Moral Law

1. It is found in the Decalogue.

2. It is found in the holiness law – Leviticus 18-20.

3. It is found in the character of God.

B. The Ceremonial Law

1. It has a built-in feature of obsolescence – Exodus 25:40.

2. It provides for those who failed to keep the law.

C. The Civil Law

1. It illustrates the principles of the moral law in the Covenant Code –

Exodus 21-23.

2. It illustrates the principles of the moral law in Deuteronomy –

Deuteronomy 5-26.

D. The Problem of Particularity and Specificity

1. It helps alleviate our frustration in applying the law.

2. The problem occurs with narrative and historical texts.

3. What is the conclusion of single meaning / principle with multiple

equity / application?

4. We must understand the methods of middle axioms, inference, and

ladder of abstraction.







1. According to Dyrness, how does law relate to covenant (pp. 129-130)? 2. A distinction can be made between two basic forms of laws in the Old

Testament. Name and describe the two forms.

Form #1:

Form #2: 3. At the start of the lecture, Dr. Kaiser describes two major approaches to the

question of how OT law applies to the NT church. Summarize these two approaches.

4. Dr. Kaiser accepts a distinction between three types of Old Testament law.

Describe these three types and how they might relate to the contemporary church and society.

5. Reflect on the role of Old Testament law in your life and ministry. Do you side

with Luther (OT law is to be set aside) or Calvin (law is still authoritative, but not condemning)? Justify your answer.

6. Describe a contemporary ministry application or issue in which it would be

appropriate to stress the importance of OT law.


LLeessssoonn EEiigghhtt

TThhee LLaaww ooff GGoodd iinn tthhee OOlldd TTeessttaammeenntt,, PPaarrtt 22




In this lesson we continue to follow Dr. Kaiser’s and Dr. Dyrness’ teaching on the Law of God, and in particular how it forms the ethical life of His people. You will also reflect upon how you would handle Old Testament law in your future ministry.

He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to

walk humbly with your God.

Micah 6:8


By the end of the lesson you should be able to: Explain the basis for the moral law.

Apply Old Testament ethics to life and ministry.

Generate new approaches to the problem of Old Testament law.



RReeaaddiinngg Dyrness: 170-186


I. The Possibility of a Biblical Ethic

A. Rests on Three Assumptions

1. The particular commands of the OT can be universalized.

a. The OT moral statements were meant to be applied to a

universal class of peoples, times, and conditions.

b. Lurking behind almost every specific injunction is a reference

to a universal.

c. Biblical ethics are possible because some of their commands

contain references to the universals that provide the grounds

for commanding the particular.

2. The commands of the OT have a consistency in their

prescriptiveness.

a. All that is required is that the same biblical writer supplied us

with a whole pattern of thought that has led to this

particular injunction.

b. If the writer of Scripture does not change his mind from one

moment to the next, then his principle will stand for similar

situations regardless of the times or culture.



3. The commands of the OT are prescriptive and make demands or

have a claim over us.

a. All mortals are made in the same image of God.

b. Whether the OT ethical material is in the imperative or

indicative mood makes very little difference, for they both

pertain to direct behavior.

B. Exhibits Five Characteristics

1. Biblical ethics are personal – Leviticus 19:2; God’s character.

2. Biblical ethics are theistic – Jeremiah 22:15-16; Proverbs 3:5-7.

3. Biblical ethics are internal – I Samuel 16:7; the Lord looks on the

heart.

4. Biblical ethics are future oriented; there is a Day of Judgment

coming.

5. Biblical ethics are universal; the same standard applies to all –

Genesis 18:25.

II. The Moral Law of God

A. Its Basis

1. It has its basis in the character of God – Leviticus 18:5, 6, 30; 19:2,

3, 4, etc.

2. It has its basis in the character of Christ – Philippians 2:5.

B. Principles for Interpreting the Moral Law

1. Its prologue has grace as the basis for any of its requirements,

Exodus 20:2.

2. All moral law is double-sided and can be stated either negatively or

positively.



3. The mere omitting or refraining from doing a forbidden act is not a

moral response.

4. The opposite good of a forbidden evil must be practiced if one is to

be obedient to the moral law.

C. The Three Areas of the Decalogue

1. It stresses right relations to God.

a. In internal worship, I

b. In external worship, II

c. In verbal worship, III

2. It stresses right relations in the use of time, IV.

3. It stresses right relations with security.

a. Sanctity of the family and superiors, V

b. Sanctity of life, VI

c. Sanctity of marriage and sex, VII

d. Sanctity of property, VIII

e. Sanctity of truth, IX

f. Sanctity of motive, X

D. The Moral Law Illustrated

1. It is seen in the Book of the Covenant – Exodus 20:22-23:32.

2. It is seen in the Law of Deuteronomy – Deuteronomy 5-26.

3. It is seen in the Law of Holiness – Leviticus 18-20.






SSttuuddyy QQuueessttiioonnss 1. Describe in your own words the five characteristics of a biblical ethic. 2. Explain how Dr. Kaiser connected “biblical ethic” to promise doctrine. 3. According to Kaiser, what is the basis for moral law? 4. Summarize Dr. Kaiser’s structure for the Ten Commandments. 5. The question of the relevance of the Old Testament law for today is a vital one

for your future ministry. Do you accept the distinction between moral, ceremonial, and civil law? Do you believe that only what the New Testament repeats is binding, or that everything the New Testament does not cancel is binding?

6. Provide an example of a particular OT law that can be “universalized” and

applied to a contemporary situation.


LLeessssoonn NNiinnee

TThhee TThheeoollooggyy ooff tthhee TTaabbeerrnnaacclliinngg GGoodd



LLeessssoonn OOvveerrvviieeww This lesson explores Old Testament worship, especially as it relates to the Tabernacle. After reading Leviticus, you will further explore this topic through Dr. Kaiser’s lecture and through reading in Dyrness. Finally, you will pause to consider how this Old Testament theology should affect the practice of worship in your church.

The LORD replied, “My Presence will go with you, and I will give you rest.”

Exodus 33:14

LLeeaarrnniinngg OOuuttccoommeess By the end of the lesson you will be able to: List the four major elements of the character of God.

Explain how elements of the tabernacle show transcendence and immanence.

Explain the Old Testament themes of self-revelation and the Tabernacle.

Apply Old Testament theological themes to worship and evangelism.

Relate Leviticus to Old Testament theology.



RReeaaddiinnggss Dyrness: 40-60, 142-159

The Book of Leviticus


I. The Tabernacle: The Dwelling of God

A. The Tent of Meeting and God’s Transcendence.

1. One of the names for the tabernacle was the Mishkan.

2. This name reflects the Hebrew verb, shakan, “to dwell, to

tabernacle” – Exodus 25:8.

3. The tent was only “a copy,” “a shadow” of the real dwelling place

of God in heaven – Exodus 25:40, etc.

B. The Ark of the Covenant and God’s Immanence.

1. The Hebrew verb yashab, “to sit,” marks a more permanent

dwelling of God.

2. God sits on his throne above the ark, between the cherubim, in the

Holy of Holies (I Samuel 4:4; II Samuel 6:2; Psalm 99:1).

3. Exodus 25:22 says, “I will meet you ... above the mercy seat, from

between the two cherubim ... upon the ark of the covenant.”

II. Four Other Forms of the Divine Presence

A. The “Face” Appearance, or Presence of the LORD

1. The “Face” is the part of the body that expresses the greatest

variety of feelings and attitudes.



2. Deuteronomy 4:37: “He brought you out of Egypt by his face and

by his great power.”

3. The “Face” emphasizes that aspect of God’s presence in which his

feelings and attitudes toward his people are seen.

B. The Angel of the LORD

1. Exodus 23:20-22: “I am sending my angel ahead of you to guard

you along the way ... Listen to him ... since my Name is in him.”

2. This is similar to when the Angel of the LORD appeared to the

patriarchs.

3. The Angel manifests the person of the LORD.

C. The Glory of the LORD

1. Bengel said this was the uncovered holiness of God, i.e., the

totality of qualities that make up the divine power, which is His

visible extension to humanity.

2. This is the cloud that covers the tabernacle.

3. It was the pillar of fire and the cloud.

4. It was the burning bush that Moses witnessed.

5. Acts 7:2: “The God of glory appeared to our father Abraham”; in

7:55, “Stephen looked up steadfastly into heaven and saw the glory

of God, even Jesus standing on the right hand of God.”

6. This is the glory of the LORD “that shall be revealed and all flesh

shall see it together,” Isaiah 40:5.



D. The Name of God

1. God’s Name is Yahweh himself, yet that Name accompanied the

people in the wilderness – Exodus 33:19.

2. The temple in Jerusalem will be a place where His Name will dwell

– Deuteronomy 12:5.

3. The Name of God safeguards the unity of God because His Name

and person are identical.






SSttuuddyy QQuueessttiioonnss 1. Explain how the Tabernacle relates to the tripartite formula. 2. Noting the differences between the terms “shakan” and “yashab,” show how the

Tabernacle relates to the balance between the transcendence and immanence of God.

3. Describe the four forms of God’s presence. 4. According to your reading in Dyrness, summarize the significance of the following

events: The Feast of Unleavened Bread

The Feast of Weeks

The Feast of the Booths

The Day of Atonement

The Sabbath

A Covenant Renewal Ceremony

5. Consider the worship service at your church. How is it reminiscent of Old

Testament worship of God? What are some specific changes you would like to make in the worship practices of your church as a result of this study?


LLeessssoonn TTeenn

TThhee TThheeoollooggyy ooff tthhee AAttoonneemmeenntt




This lesson continues the focus on the worship of God in the Old Testament, but develops how the human approach to God is affected by sin. Dr. Kaiser’s lecture examines Old Testament teaching about sin: its source, its characteristics, and its atonement. Dr. Kaiser then discusses how the Old Testament sacrificial system dealt with sin.

“I am the LORD who brought you up out of Egypt to be your God; therefore be holy, because I am holy.”

Leviticus 11:45


By the end of the lesson you will be able to: Explain cleanness vs. uncleanness.

Explain the theology of sin and sacrifices.

Apply OT theology to life and ministry.





Introduction

I. The Strand of Clean / Unclean

A. Not equated with what was forbidden or dirty

1. Many unavoidable, legitimate aspects of life made one unclean

temporarily.

2. Examples include caring for the dead, giving birth, and the

menstrual cycle.

3. These laws were not intended primarily to teach hygiene or

sanitary standards. Many just show He is Lord (e.g., abstaining

from the marital act during menstruation).

B. Equated with being qualified to meet with God

1. Meeting with God in worship was so serious that one had to

prepare holistically to come before God.

2. God told Moses to remove his sandals in Exodus 3, demonstrating

in body and soul that he was in the presence of God.

3. This teaching of being clean was closely aligned with the teaching

on holiness: “Be holy as I am holy.”

II. The Strand of Sacrifices

A. The OT Concept of Sin

1. Most of the Hebrew vocabulary falls under three categories:

a. Sin is a falling short, or a deviation from the law or will of

God.



b. Sin is a transgression or rebellion against the law or will of

God.

c. Sin is a direct affront, resulting in guilt before the law and

will of God.

2. Sin is a deliberate deviation / defection or affront to the person,

character, and word of God, resulting in a state of feeling alienated

from God.

3. Sin is a calculated act and a state of real guilt before God (not just

guilty feelings).

4. David confessed in Psalm 51:5 that the propensity, dri t, or nature

toward opposing God existed even before he acted in sin.

f

B. The Source of Sin

1. The source of sin is in the corrupted human heart.

2. Jeremiah 17:9: “The heart is deceitful above all things and above

cure. Who can understand it?”

3. Genesis 6:5: “Every inclination of the thoughts of the heart was

only evil all the time.”

4. Cain and Abel are an immediate and classic illustration (Genesis

4:1-15).

5. The OT focuses on the heart and inner thoughts in its ethical

teaching.

a. Notice OT verses on the heart.

b. Notice emphases on thoughts, intentions, etc.

c. Notice how the tenth commandment focuses on “desire” and

“coveting.”



C. The Unbiblical Division Between Unconscious and Deliberate Sins

1. “Sins of ignorance” or “unwitting sins” are sins that are acts of

negligence.

2. There is no malice intended; they are done accidentally (e.g.,

Numbers 35:22; Deuteronomy 19:4-10; Joshua 20:2-6 – 9 cases of

accidental homicide).

3. Or, these are sins of inadvertence, where not all the facts were

known as when Abimelech took Sarah, Genesis 20:9.

4. The “sin of a high hand” (Numbers 15:17-36) is blasphemy against

the Lord and contempt for His Word (vs. 30-31).

D. The Provision of OT Sacrifices

1. Note their effectiveness or efficaciousness

a. Subjectively, they were totally effective.

b. Objectively, they were put on hold until Christ came

(Hebrews 10:1ff).

c. Authoritatively, they rested for their effectiveness on the

Word of God.

d. Extensively, “he shall be forgiven,” Leviticus 1:4; 4:20;

26:31, 35; 5:10, 16; 6:1-7; 16:21, 22; “all” their sins.

2. Their grounds of effectiveness: “kpr” root means to deliver /

ransom by a substitute. Four roots of kpr:

a. A village

b. A lion

c. To caulk a boat

d. To ransom by a substitute






SSttuuddyy QQuueessttiioonnss 1. Summarize Dr. Kaiser’s definition of sin. 2. Explain Kaiser’s view of Numbers 15:17-36 (the “sin of a high hand”). 3. According to Kaiser, what (if any) distinction can be made between unconscious

and deliberate sins? 4. Describe the effectiveness of the OT sacrificial system in relation to sin. How are

they effective in each of the following senses? Subjectively:

Objectively:

Authoritatively:

Extensively: 5. Reflect on how this lesson has challenged your beliefs about sin. How has your

thinking been changed or confirmed? 6. Imagine that you are counseling a woman who is struggling with the guilt of

having had an abortion. Before conversion, she believed it was the mother’s choice; now, upon reflecting on Scripture, she is coming to grips with the magnitude of her sin. In light of this lesson, describe briefly how you would counsel her.


LLeessssoonn EElleevveenn

WWiissddoomm iinn tthhee OOlldd TTeessttaammeenntt




Dr. Kaiser shifts his focus in this lesson from the Pentateuch to the Wisdom Literature. He attempts to relate the theme of promise to the teaching of these wisdom books. In addition to listening to his lecture, you will read in Dyrness about wisdom as a theme, and you will reflect on how you can apply wisdom literature to your life and ministry.

The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.

Proverbs 1:7


By the end of the lesson you will be able to: Identify the major themes of the wisdom books.

Explore the biblical meaning of wisdom.

Describe the link between the wisdom literature and the promise.

Evaluate promise theology in view of wisdom literature.

Apply your understanding of wisdom literature to preaching ministry.



RReeaaddiinngg

Dyrness: 188-199

The Books of Job, Proverbs, Song of Songs, and Ecclesiastes


I. The Theme and Roots of Wisdom

A. The Theme: “The Fear of God / Lord”

1. Most will concede that the most common concept of the wisdom

books is “the fear of God / Lord.”

a. It is the motto for the Book of Proverbs, 1:7.

b. It is the summation of the argument of Ecclesiastes 12:13-

14.

c. It is the climactic poem put in the eye of the verbal storm in

Job 28:28.

d. It occurs 14 times in Proverbs.

e. It is featured in many wisdom Psalms, e.g. 111:10.

2. The fear of God is a whole-person attitude of trust and total

dependence on God.

B. The Source of this Theme in Antecedent Scripture

1. Genesis 22:12 links the demonstration of belief in the reliability of

the promise of the Seed to “now I know that you fear God.” It is a

trust / belief in God = fear of God, which produces obedience

through trust in God’s promise.



a. Joseph demonstrates this “fear of God” (Genesis 42:18).

b. Job demonstrates this “fear of God” (Job 1:1, 8-9; 2:3).

c. The midwives demonstrated this “fear of God” (Exodus

1:17).

d. Israel demonstrated this “fear of God” (Exodus 14:31; cf.

20:20).

e. Some of the Egyptians demonstrated this “fear of God”

(Exodus 9:20, 30; cf. 12:38).

f. Since the Lord was Israel’s God, she should always fear Him

and live (Leviticus 19:14, 32; 25:17, 36, 43).

g. Deuteronomy made the fear of God a central point in its

teaching (about 13 times).

2. Therefore, a textually derived linkage can be seen in the Promise

and the fear of God/Lord.

II. The Message of the Wisdom Books

A. Ecclesiastes

1. Its prologue is the meaning of “vanity.”

2. Its conclusion is the fear of God.

3. Its repeated refrain is “Eat ... drink ... and enjoy [your paycheck] ...

for it’s the gift of God.”

4. Notice its central verse, 3:11.

5. Therefore, Ecclesiastes contains a whole theology of God / culture

and a believing / fearing response from those who know God and

are participants in the benefits of the Promise.



B. Song of Solomon

1. Notice its conclusion, 8:6.

2. Notice its main plot.

3. Notice its point of entry, hermeneutically, Proverbs 5:15-20.

4. Therefore, marriage, for those who fear God, is a gift of Yahweh to

be used with fidelity to the pledged partner and with great physical,

aesthetic, emotional and spiritual joy.

C. Proverbs

1. The fear of the Lord grants life.

2. The fear of the Lord grants wisdom.






SSttuuddyy QQuueessttiioonnss 1. What dominant concept in the wisdom literature is textually linked to the

promise? 2. Explain the message of Proverbs, according to Dr. Kaiser. 3. From your reading in Dyrness, describe the limitation and promise of wisdom

literature. 4. According to Dyrness, what are the goal and methods of wisdom (192ff.)? 5. Evaluate Dr. Kaiser’s promise theology in light of wisdom literature. Is “promise”

an adequate center for Old Testament theology, or do you agree with others who say that promise cannot account for the themes of wisdom literature?

6. You are preparing to lead a Bible study on Proverbs. Although wisdom literature

is very practical by nature, you desire to show how Proverbs is related to Christ. Write an introductory paragraph that will demonstrate to your students that there is more to Proverbs than “daily tidbits.”


LLeessssoonn TTwweellvvee

TThhee PPrroommiissee aanndd tthhee PPrroopphheettss




This lesson marks another major transition, as we move from the Wisdom Literature to the Prophetic Literature. Dr. Kaiser’s lecture introduces the major themes found in the prophetic books. Your reading in Dyrness will further acquaint you with the background of the prophets.

“If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their

wicked ways, then will I hear from heaven and will forgive theirsin and will heal their land.”

2 Chronicles 7:14


By the end of the lesson you will be able to: Explain the differences between midrash, pesher, typology, and grammatical-

historical exegesis.

Explain how these methods relate to the doctrine of the Messiah.

Describe theological themes in the prophets.

Apply themes in the prophets to contemporary society.



RReeaaddiinngg

Dyrness: 210-224


Introduction

I. The Prophets as Forth-tellers

A. They urged repentance / revival for all.

1. The most central word to all their preaching was “turn” (shuv) –

Zechariah 1:4.

2. They figured in the major revivals of the OT.

3. II Chronicles 7:14 was the controlling concept.

B. They were a different type of revolutionary.

1. They wanted to change society, but not by calling on institutions in

society to change. Rather they wanted changed individuals to

change society.

2. Note Amos’ message to the “cows” (read women) of society who

needed to repent (Amos 4:1).

3. Note the principle of God’s use of increasingly severe judgments on

a nation to get its attention (Amos 4:6-12).

4. Note the principle of God’s justice or mercy on any nation

depending on that nation’s response to the moral standards of God

(Jeremiah 18:7-10).

II. The Prophets as Fore-tellers

A. They foretold the immediate future.

1. I Kings 13



2. II Kings 1:6

3. Ezekiel 26:12

4. Daniel 4:25

B. They foretold the distant future.

1. Daniel 2:44: The coming Kingdom of God

2. Daniel 7:13-14: The handing of the Kingdom over to the Son of

Man

3. Isaiah 24:22-23: The binding of evil and Satan for many days

(Revelation 20)

III. The Prophets as Revealers of the Word of God

A. They contested with false prophets.

1. In Elijah’s day (I Kings 18)

2. In Jeremiah’s day (Jeremiah 23:9-39): Four charges versus false

prophets

a. Immorality (vs. 14)

b. Popularity seekers (vs. 17)

c. Distorted God’s Word (vs. 28, 36)

d. Plagiarists (vs. 30)

B. Notice their method of receiving God’s Word (Jeremiah 36).

1. “All the Words [God had] spoken” (vs. 2)

2. “Perhaps ... the people ... will turn from [their] wicked way” (vs. 3,

7)

3. “Jeremiah [was in the habit of] dictating all the words the Lord had

spoken to him [to] Baruch” (vs. 4)

4. “Tell us, how did you come to write all this?” (vs. 17)







1. What is the most central word that describes the prophets’ message, and what central text illustrates that message?

2. In light of Jeremiah 36, describe how prophets received God’s Word. 3. From Dyrness, explain Israel’s “double hope” for a “prophet like Moses” (212-

214). 4. Summarize the message of the prophets as explained by Dyrness (219-224). 5. Consider your response to a culture permeated by sin. How does it compare to

that of the prophets? Do you have the same abhorrence for sin? How do you “take a stand” for what is right?

6. Identify three specific ways in which you can change your relationship to the

world in light of this study on the prophets.


LLeessssoonn TThhiirrtteeeenn

TThhee MMeessssiiaahh iinn tthhee OOlldd TTeessttaammeenntt




While both profound and mysterious, the Old Testament doctrine of the Messiah is central to the promise-plan of God. In this lesson, Dr. Kaiser discusses two major questions regarding the Old Testament prophetic material: how is the Messiah referred to, and how does this doctrine relate to the promise-plan of God?

He said to them, “How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ

have to suffer these things and then enter his glory?” And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

Luke 24:25-27


By the end of the lesson you will be able to: Explain how the corporate and the singular both relate to the term “Servant.”

Explain how the theology of the Messiah relates to promise theology.

Familiarize yourself with various interpretations of the doctrine of the Messiah.

Apply OT themes to life and ministry.



RReeaaddiinngg



Introduction

I. The Modern Misunderstanding of the Messianic Doctrine

A. The Attempt to Place Messianic Expectation in the OT

1. Joachim Becker, Messianic Expectation in the Old Testament

(Philadelphia: Fortress Press, 1980), pp. 50 and 93, says, “There is

no evidence for true messianism until the second century B.C.”

Only when we come to the “threshold of the New Testament [do]

we first encounter a real messianism.”

2. This conclusion contradicts one of the most central theses of the

NT that insists with unprecedented frequency, intensity, and

unanimity that Christ was proclaimed in advance in the OT.

3. Becker’s pesher exegesis solution leads to an admitted

“schizophrenic act of intellectual violence.”

B. The Failure to Observe the Organic Unity of the Messianic Doctrine in the

OT

1. Messiah or Servant? What is the best term(s) to refer to this

doctrine?

a. “Messiah,” the noun, appears only 39 times in the OT,

Mashiah.



b. The majority of references refer to the “anointed” Israelite

kings, Saul, David, Solomon. Only 9 references to the

coming ideal person, the clearest being Psalm 2:2; Daniel

9:25, 26 and I Samuel 2:10, 35.

c. “Servant of the Lord” is a much more frequent term and

appears 31 times in Isaiah 40-66; however, Servant of the

Lord is too often connected with the suffering aspect.

2. Prediction or Promise? Is the Doctrine of Messiah the result of

scattered predictions that unfold into an organized plan only after

Christ appeared in the NT?

a. A prediction is a foretelling, a prognostication.

b. A prediction focuses only on two things: The Word spoken

before the event and the fulfilling event itself.

c. Promises embrace three things: A word spoken before the

event, the means by which the word was maintained until

fulfilled, and the fulfilling event itself.

3. Separate or Cumulative? How many peoples and how much

material did the OT doctrine embrace?

a. The Messianic doctrine is part of the single promise-plan of

God.

b. It is a continuous plan, each promise fits into the previous

revelation on this subject.

c. It involves all nations. It is cosmopolitan, not exclusively

nationalistic.



4. Temporal or Eternal? Was it limited to OT times, simply futuristic,

or did it possess a now / not yet quality?

a. It had a now / and not yet quality.

b. There were many earnests, down payments, and partial

fulfillments throughout history.

c. The climactic fulfillment would come in the first and second

advent.

II. The Unfolding Doctrine of Messiah in the OT

E. Jenni, “Messiah,” in IDB III:361 (Abingdon, 1962): “... Old Testament Messiah

... has no real counterpart in the ancient Near Eastern milieu. Its source must

therefore be sought within Old Testament faith.”

A. The Promise-Plan and the Messiah

1. Note the best ways to understand this doctrine.

2. The message is always the Christological heart of the promise-plan

of God.

B. History of the Fulfillment and the Messianic Doctrine

1. Notice Messiah’s forerunner, John the Baptist, Isaiah 40:3-5;

Malachi 3:1; 4:5.

2. Notice Messiah’s birthplace, Bethlehem, Micah 5:2.

3. Notice Messiah’s betrayal price, Zechariah 11:12-13.

4. Notice Messiah’s triumphal entry to Jerusalem, Zechariah 9:9.

5. Notice Messiah’s anointing with the Spirit, Isaiah 61:1.

6. Notice Messiah’s resurrection, Psalm 16:8, 9.

7. Notice Messiah’s second coming, Daniel 7:13-14; Zechariah 12:10,

12, 14.






SSttuuddyy QQuueessttiioonnss 1. Briefly describe how modern scholars (including many evangelicals) have, in Dr.

Kaiser’s opinion, misunderstood the messianic expectation of the OT, and how the NT counters this misunderstanding.

2. By what interpretive methods did the church find the Messiah in the OT? 3. According to Kaiser, what is the better term to use for the doctrine: Messiah or

Servant? Explain his reasoning. 4. Summarize Isaiah’s use of the terms “Servant” / “Seed” (single/plural). In

particular, how does chapter fifty-three argue against a plural rendering? 5. Discuss Dr. Kaiser’s solution to the promise / prediction argument. 6. What implications do the One/Many referents of “Servant” and “Seed” have for

your imitation of Christ?


LLeessssoonn FFoouurrtteeeenn

TThhee KKiinnggddoomm iinn tthhee OOlldd TTeessttaammeenntt




This lesson examines a major aspect of Old Testament material: namely, the kingdom of God. Dr. Kaiser explains the roots of the kingdom in God’s promise to David, which renews the promises made to the patriarchs. You will explore the kingdom books of Samuel, Kings and Chronicles, and consider how they relate to the theme of promise and to your life and ministry today.

“When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from

your own body, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the

throne of his kingdom forever.”

2 Samuel 7:12-13


By the end of the lesson you will be able to: List the key elements of the promise to David.

Explain the significance of the Davidic Covenant for the promise.

Apply Old Testament theological themes to life and ministry.

Relate the kingdom books to Old Testament theology.



RReeaaddiinngg

The Books of Samuel, Kings, and Chronicles


Introduction

I. The Connection Between the Patriarchal-Mosaic Promise and the Promise to

David

A. As to Content: The Same

1. The “Seed” promised to David is in the same line as the “Seed”

promised to Eve, Abraham, Isaac, and Jacob.

2. It is an unconditional promise (Psalm 132:11). “The Lord has

sworn in truth unto David; he will not turn from it.” (The

conditional [“If you sin,” or “if you be constant and do my

commandments” in I Chronicles 28:7, Psalm 89:30-33] shows

members in the line may forfeit their personal share in the promise,

but this will not block the divine necessity of transmitting it to

others in the line.)

3. This line will be a kingly line as Genesis 17:6, 16; 35:11; Numbers

24:7 had promised. See II Samuel 7:12, 13, 16.

4. This promise is “forever,” eternal (II Samuel 7:13, 16, 24, 25, 26,

29), just as Genesis 17 had emphasized five times to Abraham.

5. This promise to David is restated just at the time that Deuteronomy

12:9, 10; 25:19 had said it would come. When Yahweh cut off

Israel’s enemies and gave them REST. Note: II Samuel 7:1, 11.



6. Note the phraseology of the Abrahamic and Mosaic promise: “I will

be your God” (II Samuel 7:24; Genesis 17:7, 18; Deuteronomy

26:17, 18). “You shall be my people” (II Samuel 7:26) “to redeem

a people for himself.”

7. Note II Samuel 7:23 “whom YHWH have gone ...” (plural verb and

most unusual construction), which repeats the same oddity found

in Deuteronomy 4:7-8.

8. Note unusual name: “Adonai YHWH,” found nowhere else in

Samuel or Chronicles, but is used by Abraham in Genesis 15:2, 8.

9. II Samuel 7:14: “I will be a father to him” (Exodus 4:22-23;

Deuteronomy 1:31; 32:6).

II. The Promise to David

A. Its Outline in II Samuel 7 = I Chronicles 17

1. Note the occasion for the promise (7:1-7).

2. Note the promise itself (7:8-17).

a. God’s work in the past, 7:8-10

b. God’s work in the future, 7:11-17

3. Note the thanksgiving for the promise.

a. Thanks for the promise now, 7:18-21

b. Praise for God’s favor in the past, 7:22-24

c. Prayer for this promise in the future, 7:25-29

B. The Specific Content of the Davidic Promise (vs. 16)

1. God will make an everlasting house = a dynasty (vs. 13a) out of

David.

2. God will grant an everlasting throne to David.

3. God will grant an everlasting kingdom to David.



4. This promise, focusing on the Davidic Seed, is to a “Torah for all

mankind” (vs. 19 = I Chronicles 17:17). The gospel by which all

who believe in the Person of Promise who is to come will be saved

and have eternal life.

5. Psalm 89 celebrates this Promise to David saying, “I will sing of the

mercies of the Lord forever.”

C. The Promise to David in Its Future Development

1. It focuses on metaphors for the Davidic seed in the previous words

of the promise.

a. “Root” out of the stump of Jesse, Isaiah 11:1

b. “Branch” of the Lord, Jeremiah 23:5

c. “Shiloh” = “The one whose right it is,” cf. Genesis 49:10;

Ezekiel 21:27

d. “Horn”

e. “Sceptre”

f. “Lion”

g. “Star”

h. “Ruler’s staff”

i. “Young plant,” Isaiah 53:1

j. “Seed”

k. “Lamp,” II Samuel 21:17b

2. Note also the Royal Psalms (2, 21, 45, 72, 89, 110, and 132).






SSttuuddyy QQuueessttiioonnss 1. From your Scripture reading, summarize what you think are the themes and

purposes for 1-2 Samuel, 1-2 Kings, and 1-2 Chronicles. 2. From your reading, note any contributions these books make to the promise-plan

of the Old Testament. 3. How does Dr. Kaiser suggest we reconcile the perceived conditional elements of

the Davidic Promise with the unconditional promise to Abraham? 4. Dr. Kaiser mentioned nine ways in which the Davidic Promise is similar to the

Abrahamic and Mosaic Covenants. Identify five of those ways. 5. Describe the four key elements of the Davidic Promise as seen in 2 Samuel 7. 6. Reflect on the theological and practical implications of the messianic kingdom for

your own life. List three specific applications for your life and ministry.



LLeessssoonn FFiifftteeeenn

TThhee DDaayy ooff tthhee LLOORRDD iinn tthhee OOlldd TTeessttaammeenntt


LLeessssoonn OOvveerrvviieeww This lesson examines another major aspect of the prophetic material: the Day of the Lord. Dr. Kaiser lectures on the context and theology of this important prophetic theme, and discusses its significance for Israel and the Church today.

But the day of the Lord will come like a thief … and the earth and everything in it will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be?

You ought to live holy and godly lives as you look forward to the day of God and speed its coming.

2 Peter 3:10-12


By the end of the lesson you will be able to: Explain the concept of the Day of the Lord and its key themes.

Apply Old Testament theological themes to life and ministry.

Relate Joel and Obadiah to Old Testament theology.



RReeaaddiinngg

The Books of Joel and Obadiah


Introduction

I. The Day of the Lord

A. Its Key Theological Themes

1. A time of divine reckoning for all countries is coming.

2. God’s supremacy over all nature and nations will be demonstrated.

3. At this time, and in connection with these events, there will be a

downpour of the Holy Spirit on all the people of God.

4. A universal call will be issued in that future era by all nations to go

up against Israel to settle the Jewish question, but God will join the

fray as judge of all nations, deliverer of the remnant of Israel.

5. The result will be a revived Zion with the Lord personally dwelling

in the midst of the nation Israel.

B. Its Character

1. It will be a time of judgment.

a. It will be universal (Joel 2:11; 3:14, 15).

b. It will be inescapable (Isaiah 13:11; “punish the world,”

Amos 5:18-20).

c. It will be retributive (Obadiah 15).

2. It will be a time of salvation (Joel 2:32; 3:18; Isaiah 25:9).



3. It will be a time of discrimination.

a. There will be discrimination between the righteous and the

unrighteous in general (Malachi 4:1-3).

b. There will be discrimination between the righteous and the

unrighteous in Israel (Malachi 3:1-6).

c. There will be discrimination between Israel and the nations

(Joel 3:16; Obadiah 15-21; Isaiah 14:1-2).

II. The Time of the Day of the Lord

A. It Is “At Hand” = Imminent.

1. Ten times the prophets stress it is near - qarob - Obadiah 15; Joel

1:15; 2:1; 3:14; Isaiah 13:6; Zephaniah 1:7, 14; Ezekiel 30:3.

2. Five prophets in four centuries said it was “imminent,” “near,” “at

hand.”

B. It Will Be Future: The Day of the Lord, ba, “it comes.”

C. It Will Be an Unspecified Period of Time.






SSttuuddyy QQuueessttiioonnss 1. Explain how the ministries of Elijah and Elisha prepare for the writing prophets. 2. Describe the timing of the Day of the Lord, according to Dr. Kaiser. Include the

significance of the words qarob (“near”) and ba (“it comes”). 3. Using Dr. Kaiser as your guide, characterize the Day of the Lord in your own

words. 4. Though the prophets have given us powerful teaching about the coming Day of

the Lord, there are still some unanswered questions. Reflect on how Christians have tried to “answer” questions that Scriptures do not address. Can you think of any examples? What are some ways you can safeguard yourself in avoiding this in your ministry?

5. How can you best prepare yourself and those in your ministry for the Day of the

Lord?


LLeessssoonn SSiixxtteeeenn

TThhee SSeerrvvaanntt ooff tthhee LLOORRDD iinn tthhee OOlldd TTeessttaammeenntt




This lesson examines a significant portrait of the Messiah in the prophetic material: the Servant of the Lord. Dr Kaiser discusses the usage of the term, examining the various places and ways the word is utilized in the prophetic books. After discussing the usage, Dr. Kaiser lectures on the important theological implications of the concept.

“Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to

the nations.”

Isaiah 42:1


By the end of the lesson you will be able to: Explain the singular and corporate aspects of the Servant of the Lord.

Explain how the Servant of the Lord relates to messianic doctrine and to Isaiah.

Relate Isaiah to Old Testament theology.

Apply Old Testament theology to preaching ministry.



RReeaaddiinngg



I. Servant of the Lord as a Term of Corporate Solidarity

A. The Frequency of the Use of the Term “Servant”

1. Acts 3:25-26: “And you are heirs of the prophets and the covenant

God made with your fathers. He said to Abraham, ‘Through your

seed all peoples on earth will be blessed.’ When God raised up his

Servant, he sent him first to you to bless you by turning each of

you from your wicked ways.”

2. The term is employed 31 times in Isaiah 40-66; 20 times in the

singular from Isaiah 40-53; 11 times in the plural from Isaiah 54-

66.

3. Note “My Servant, the Branch” (Zechariah 3:8).

4. Note “O Jacob, My Servant” (Jeremiah 30:10; 46:27, 28; Ezekiel

28:25).

5. Note “My covenant with David, my Servant” (Jeremiah 33:21, 22,

26; Ezekiel 34:23, 24; 37:24, 25).

6. Note “My Servant, Zerubbabel” (Haggai 2:23).

B. Servant as a Corporate Solidarity

1. In the business corporation, an artificial person, created by law, is

treated as a single person, even though there are many managers,

employees, and stockholders.



2. Illustration: If a lawsuit is brought between GMAC and yourself, for

the purposes of the legal case, GMAC is treated as one individual

and you the other, even though there are thousands of others, who

are part of GMAC. The same is true of “Servant”: he can be

regarded as one who represents all of us or as the many who

believe on him.

II. Servant as the Key Messianic Term in Isaiah

A. Its Frequency

1. It occurs 20 times in the first 14 chapters of Isaiah 40-66 in the

singular.

2. It occurs 11 times in the last 13 chapters of Isaiah 54-66 in the

plural.

B. Its Meanings

1. It often refers to Israel.

a. In 12 of the 20 singular instances, it denotes Israel.

b. In all 11 plural instances it denotes Israel.

c. For example, Isaiah 41:8-10, “But you, O Israel, my servant,

Jacob whom I have chosen ... you are my servant; Israel

whom I have chosen” (Isaiah 44:21; 45:4).

d. Note: it is not Israel merely as an ethnic aggregation, but

Israel as the promise-people, the covenant-people.

2. It sometimes refers to an individual.

a. In Isaiah 42:1-4 and 49:1-7 the servant is presented as

being different from Israel and as having a ministry to Israel.



b. See Matthew 12:18-31 where Isaiah 42:1-4 is applied to

Jesus.

c. Isaiah 52:13-53:12 is cited at least nine times in at least six

NT books (Luke, John, Acts, Romans, Galatians, I Peter) and

alluded to even more often. Most familiar is that of the

Ethiopian eunuch whom Philip helped in his understanding

(Acts 8:32-33).

III. The Work of the Servant of the Lord as Outlined in Isaiah 52:13-53:12

A. The Mystery of the Servant, 52:13-15

B. The Rejection of the Servant, 53:1-3

C. The Atonement of the Servant, 53:4-6

D. The Submission of the Servant, 53:7-9

E. The Exaltation of the Servant, 53:10-12






SSttuuddyy QQuueessttiioonnss 1. Explain “corporate solidarity,” including Dr. Kaiser’s contemporary illustration of

the concept. 2. Identify which New Testament text uses Isaiah 42, and how it does so. 3. Summarize the significance of Isaiah 53 as a messianic passage. 4. After listening to Dr. Kaiser, briefly describe what the term “Servant” means. 5. The corporate solidarity of the Servant, including Israel’s unfaithfulness and

Christ’s faithfulness, calls for a faithful response from us. What implications for your life and ministry as a servant leader arise from this concept? Name three.


LLeessssoonn SSeevveenntteeeenn

IIssaaiiaahh aanndd OOlldd TTeessttaammeenntt TThheeoollooggyy




This lesson explores important Old Testament theological themes as they are found in the second half of Isaiah, which is often called the Romans of the Old Testament. Dr. Kaiser discusses such concepts as the “incomparability of Yahweh,” the culmination of history, and the role of Isaiah in God’s promise-plan. In addition to listening to Dr. Kaiser’s lecture, you will also explore the biblical text on your own.

“To whom will you compare me? Or who is my equal?" says the Holy One.”

Isaiah 40:25


By the end of the lesson you will be able to: Explain the major divisions of Isaiah.

List key references to previous Old Testament theology (promise) in Isaiah.

Relate Isaiah to Old Testament theology.

Apply Old Testament theology to preaching ministry.



RReeaaddiinngg

The Book of Isaiah


Introduction

I. The Incomparability of Yahweh: God Over All (40-48)

A. The Creator of All

1. “Create” occurs twenty times: as much as in all the rest of the OT.

2. Isaiah 44:24, “I am the Lord who made all ...”; Isaiah 48:13, “My

own hand laid the foundations of the earth.”

B. The Revealer of All

In contrast to the idols who say nothing, God says, “set forth your case,

tell us what is going to happen” (Isaiah 41:21-23, 27-38; 44:7-8, 26b-28;

45:11, 21).

C. The Guide of All History

1. Isaiah 41: I called Cyrus to do my work.

2. Isaiah 44: I predicted Cyrus, and his two great acts.

II. The Redeemer of All (49-57)

A. The Centrality of Redemption

1. Note Isaiah 52:13-53:12.

2. Note Ga-el = “Kinsman redeemer.”

B. Redemption Provided

1. Redemption was provided from bondage to Egypt, 49:16-17; 51:3;

52:1; 52:9; 54:11-12.

2. Inward, spiritual redemption from sins was also provided (e.g.,

54:8).



3. Redemption was provided in his role as the Servant of the Lord.

III. The End of All History (58-66)

A. In the Age of the Holy Spirit (61:1-9; 63:7-14)

B. In the Revelation of the Glory of the Lord to All Nations (60:1-18)

C. In the “New Things”

1. There will be new sincere repentance (58 and 59).

2. There will be a New Jerusalem (60).

3. There will be a new heavens and a new earth.

IV. The Frequency of References to the Previous Promise-Plan in Isaiah 40-66

A. To Creation (already noted)

B. To “Abraham” (41:8; 51:1; 63:16)

C. To the “Covenant,” “a covenant for the people” (42:6; 49:8; “Covenant of

peace,” Isaiah 54:10; “Everlasting Covenant,” Isaiah 55:3; 61:8; “My

Covenant,” Isaiah 56:4, 6; 59:21)

D. To the “Seed”

1. Note: Seed of Abraham, my friend (41:8)

2. Note: I will bring my Seed from the East (43:5).

3. Note: I will pour out my spirit on my Seed (44:3).

4. Note: Jacob’s Seed (45:19).

5. Note: All the Seed of Israel (45:25).

6. Note: Seed as the sand (48:19).

7. Note: He shall see his Seed (53:10).

8. Note: Thy Seed shall possess nations (54:3; 59:21; 61:19; 65:9;

65:23; 66:22).

E. To the Everlasting Aspect of the Promise = Olam, thirty-four times

F. To the Fact that the Promise is for the Nations, thirty-six times, Isaiah

42:1; 42:6; 49:6; 52:15






SSttuuddyy QQuueessttiioonnss 1. From your reading, describe the purpose and theme(s) of Isaiah. 2. What elements in the Book of Isaiah fit well with Promise Theology? Are there

elements that do not fit well? 3. Dr. Kaiser suggests that Isaiah 40-66 breaks down into three sections. How

does the Trinity relate to this structure? 4. Explain how Isaiah references the following aspects of the promise-plan: The word “covenant” The everlasting aspect of the promise 5. Isaiah 40 is a beloved passage of comfort and encouragement. However, it is

rarely preached from its theological and narrative contexts. After reading the chapter, provide a brief summary of how the rich theological context adds to the message of encouragement.


LLeessssoonn EEiigghhtteeeenn

TThhee IInncclluussiioonn ooff tthhee GGeennttiilleess




In this lecture, Dr. Kaiser moves from Isaiah to examine the other 8th century BC prophets. Your reading in the biblical text will take you to several books that examine God’s mercy to Israel and the Gentile nations. By now, you should be gaining a feel for important themes in the Prophets, and how they might relate to an overall Old Testament theology.

“I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”

Genesis 12:3


By the end of the lesson you will be able to: Explain the significance of Amos 9:11 for the promise doctrine.

Explain the “evangelical” (= promise) position on the relationship of Israel and

the church.

Consider the value of Old Testament law for life and ministry.

Relate Old Testament themes in Amos, Hosea, Jonah and Micah to Old

Testament theology.



RReeaaddiinngg

The Books of Amos, Hosea, Jonah, and Micah


Introduction

I. The Gentiles in the Previous Promises

A. The Same Gospel

1. Genesis 12:3 = Galatians 3:8

2. Deuteronomy 30:10-14 = Romans 10:6-8

3. Hebrews 3:17-4:2 = Gospel that came to us in the wilderness

B. The Same Extent

1. The Table of Nations and Genesis 12:3

2. The large section of prophetic books addressed to Gentiles

a. Isaiah 13-23; Jeremiah 45-51; Ezekiel 25-32; Amos 1-2

b. Note the plagues in Egypt, “So that the Egyptians (Pharaoh)

might believe (know) that I am the LORD.” Exodus 7:5;

8:10, 19, 20; 9:16, 20, 30; 14:4, 18

3. Others: Melchizedek Jethro, Zipporah, Balaam, Rahab, Ruth,

Gibeonites, Rechabites, Ninevites. See also Obadiah, Jonah,

Nahum, and Ruth.

C. The Remaining Questions

1. Did the prophets predict the Church in any shape or form?

2. Were the Gentile believers a parenthesis, a gap in the plan of God,

left in a mystery form due to Israel’s rejection (postponement) of

the kingdom?



3. Have the promises to Israel been made over to a new Israel, the

Church?

II. The Gentiles in Amos 9:11ff

A. The Fallen Hut of David

1. The stately house of David (I Samuel 7:5, 11) is now in the process

(present participle) of falling down and being reduced to a “booth,”

a “hut.”

2. Hut is not to be equated with Mosaic tabernacle (Mishkan) or the

Messianic Branch (soka).

B. The Three Suffixes in Amos 9:11

1. “Its broken places,” feminine plural, = the two divided kingdoms,

cf. Ezekiel 37:15-28 with its unification of the ten northern with the

two southern tribes (pirsehen)

2. “His ruins,” masculine singular, = David himself, not his “booth” or

hut (harisotayw)

3. “Rebuild it,” feminine singular, = the falling down hut. “As it used

to be” or “as it was in the days of old” is a deliberate reference to

the promise in II Samuel 7:11, 12, 16.

C. The Possession of Edom / Mankind: vs. 12

1. Edom, along with the other nations, would be brought under the

reign of the Davidic King who is to come, the Messiah.

2. Note the “remnant” in Amos:

a. Not all Israel, Amos 3:12; 4:1-3; 5:3; 6:9-10; 9:1-4

b. A remnant from Israel, Amos 5:4, 15 in the eschaton

c. Including Gentiles like Edom, Amos 9:12



3. Epexegetical or appositional nature of “even all the Gentiles who

are called by your name”

D. Conclusion: In Acts 15:14, God would come “to take a people,” “a laos.”

Gentiles, no less than Israel, would be regarded as the people of God.






SSttuuddyy QQuueessttiioonnss 1. From the various passages mentioned by Kaiser, summarize the major point that

he draws regarding the Gentiles and the promise. 2. Kaiser suggests three significant questions that pertain to the inclusion of the

Gentiles. Identify those questions. 3. Describe the reference to the “hut of David” mentioned in Amos 9. 4. How does the phrase, “even all the Gentiles who are called by your name”

contribute to our understanding of the remnant in this passage? 5. The events of Acts 15 set the course for the church in the following centuries.

Reflect on how this decision affects your ministry today, especially in regard to how you use the Old Testament law. What are two specific applications that you can implement in your life/ministry?


LLeessssoonn NNiinneetteeeenn

JJeerreemmiiaahh aanndd OOlldd TTeessttaammeenntt TThheeoollooggyy




During this lesson, we consider another 7th century BC prophet, Jeremiah. Dr. Kaiser lectures on three significant theological structures in Jeremiah: the Word of God, the Branch, and the New Covenant. You will also continue your own theological work by reading in the seventh-century prophets and by reflecting upon the significance of the prophets as a model for your own ministry of the Word.

“When your words came, I ate them; they were my joy and my heart's delight, for I bear your name, O LORD God Almighty.”

Jeremiah 15:16


By the end of the lesson you will be able to: List the three major theological themes of Jeremiah.

Explain Old Testament theological themes found in Jeremiah.

Relate Jeremiah, Zephaniah, Habakkuk and Nahum to OT theology.

Apply the Old Testament prophets to ministry.



RReeaaddiinngg

The Books of Jeremiah, Zephaniah, Habakkuk, and Nahum


Introduction

I. The Theology of the Word

A. Its Frequency in Jeremiah

1. Jeremiah uses “Thus says the Lord” or similar phrases 157 out of a

total of 349 times such phrases are used in the OT.

2. His authority to speak: “Behold I have put my words in your

mouth” (Jeremiah 1:9; 5:14).

3. His method of recording these words was to use Baruch, his

secretary, to record them in writing as he frequently dictated them

to his secretary (Jeremiah 36:18).

4. The word of God was more than an objective revelation; it was the

“joy and rejoicing of his heart” (Jeremiah 15:16).

B. The Conflict this Word Produced in Jeremiah

1. This word of God also became a source of reproach to Jeremiah

(20:8), for the ministry seemed to be fruitless (20:7).

2. The people mocked him: “Violence and Destruction” (20:8); he

sees “terror on every side” [Magor missabib] (6:25; 20:10; 46:5;

49:29).

3. The “Confessions of Jeremiah” (11:18-23; 12:1-6; 15:10-20; 17:14-

18; 18:18-23; 20:7-11) illustrate this conflict.



II. The Theology of the Branch

A. Four Pictures of Messiah, the Branch

1. Note “The Branch of David” (Jeremiah 23:5-6; pictured in

Matthew).

2. Note “My Servant, the Branch” (Zechariah 3:8; pictured in Mark).

3. Note “The Man, whose name is the Branch” (Zechariah 6:12;

pictured in Luke).

4. Note “The Branch of the Lord” (Isaiah 4:2; pictured in John).

B. The Branch as the Lord Our Righteousness (Jeremiah 23:5-6)

1. Jeremiah 33:14-22 says, “I will make a Righteous Branch sprout

from David’s line.”

2. This is his name (= character) ... “The Lord our Righteousness.”

a. This Branch has his origin / source in YHWH (Isaiah 4:2).

b. The idea of God causing a Branch to “branch out / sprout”

from David can be seen in II Samuel 23:5; Psalm 132:17.

c. YHWH denotes his nature.

d. Our Righteousness denotes his work.

III. The Theology of the New Covenant (Jeremiah 31)

A. The Theological Problem

1. Why call this covenant “new” when a good deal of its substance is

but a repetition of previous promises?

2. What are the essentially new features that are “not like” (31:32)

and “no longer like” (31:34 bis) the old?

3. What is the “better covenant” of Hebrews 8:6-13 and 10:16-18?



B. Features of Previous Covenants in the New Covenant

1. There is still inwardness (Deuteronomy 6:6-7).

2. There is still fellowship (Genesis 17:7).

3. There is still individualism (Exodus 29:45-46).

4. There is still forgiveness (Psalm 86:15).

5. There is still Torah.

C. Other Names for “New Covenant”

1. It is called the Everlasting Covenant (Isaiah 24:5; 55:3; 61:8;

Jeremiah 32:40; 50:5; Ezekiel 16:60; 37:26).

2. It is referred to as a New Heart and New Spirit (Ezekiel 11:19;

18:31; 36:26; Jeremiah 23:29).

3. It is called a Covenant of Peace (Isaiah 54:10; Ezekiel 34:25;

37:26).

4. It is called Covenant, my Covenant (Isaiah 42:6; 49:8; 59:21;

Hosea 2:18-20).

D. The Fault of the Mosaic or First Covenant

1. YHWH “finds fault with them” (Hebrews 8:7).

2. Why? “Because they broke my covenant” (Jeremiah 31:32).

E. Some New Developments in the New Covenant

1. There will be universal knowledge of God (Jeremiah 31:34).

2. There will be universal peace in nature and among nations (Isaiah

2:4; Hosea 2:18; Ezekiel 34:25; 37:26).

3. There will be universal material prosperity (Isaiah 61:8; Hosea

2:22; Jeremiah 32:41; Ezekiel 34:26, 27).

4. It will be defined as the Age of the Spirit (Joel 2:28).

5. Sanctuary will be in the midst of Israel (Ezekiel 37:26, 28).

6. There will be a capacity to keep the law – 31:31-34.






SSttuuddyy QQuueessttiioonnss 1. Identify the three themes of Jeremiah that Dr. Kaiser discusses. 2. Describe the importance of the Word of God in Jeremiah. 3. According to Jeremiah 31:32 and Hebrews 8:7, what was lacking (faulty) in the

Mosaic or First Covenant? 4. Explain the significance of the name “the Lord our righteousness” (Isaiah 4:2; II

Samuel 23:5; Psalm 132:17). 5. Why call it the “New Covenant” when most of its substance is found in previous

promises? What is so “new” about the New Covenant? 6. What are your conclusions about the New Covenant? From your reading of the

Old Testament and listening to Dr. Kaiser, summarize your current position on the theological problem of the New Covenant.


LLeessssoonn TTwweennttyy

TThhee HHoollyy SSppiirriitt iinn tthhee OOlldd TTeessttaammeenntt




This lesson explores a topic that is often neglected: the role of the Holy Spirit in the Old Testament. Dyrness’ book surveys the historical revelation of the Spirit’s ministry in the Old Testament. Dr. Kaiser focuses on how the New Testament explains the Spirit’s ministry in the Old Testament, and how to resolve the theological difficulties in this area.

If it were his intention and he withdrew his spirit and breath, all mankind would perish together and man would return to the

dust.

Job 34:14-15


By the end of the lesson you will be able to: List the major New Testament categories for the Holy Spirit’s work.

Explain the relationship of the Holy Spirit to the Old Testament believer.

Explain the significance of John 3 for this issue.

Evaluate Dr. Kaiser’s position on the Holy Spirit in the Old Testament.

Apply the theology of the Holy Spirit to life and ministry.



RReeaaddiinngg

Dyrness: 200-209


I. The Holy Spirit as Creator of the World

A. The Texts

1. Genesis 1:2, “The Spirit moved over the face of the deep.”

2. Job 26:13, “By his breath [Spirit] the skies became fair, his hand

pierced the gliding serpent.”

3. Isaiah 32:15, “till his Spirit is poured out on us from on high and

the desert becomes a fertile field.”

B. The Interpretation

II. The Holy Spirit as Sustainer of the Created Order

A. The Texts

1. Job 34:14, if he withdrew his spirit and breath, all mankind would

perish.

2. Psalm 104:30, “When you send your Spirit, they are created, and

you renew the face of the earth.”


III. The OT Believer’s Experience of the Holy Spirit

A. For the Writing of the OT Scriptures

1. Note Ezekiel 2:2; 3:24.

2. Note Daniel 4:8, 9, 18; 5:11, 14.

3. Note Micah 3:8.



B. For Regenerating Unbelievers

1. Note John 3 and Nicodemus.

2. How can you be a teacher of the Jews and not know about the

Holy Spirit and being born again? (John 3:10)

3. The text our Lord had in mind was probably Ezekiel 36:26-27.

IV. The Coming of the Holy Spirit in NT Times

A. The NT Texts: Matthew 3:11; John 1:33, John 7:37-39, John 14:16-17,

John 14:26, John 15:26-37, John 16:7, John 16:12-15, John 20:20; Acts

1:5, Acts 11:15-16, Acts 15:8


1. Those dealing with the baptism of the Holy Spirit are Matthew 3:11

(#1); John 1:33 (#2); Acts 1:5 (#10); Acts 11:15-16 (#11); Acts

15:8 (#12). This unique work the Holy Spirit did for the first time

when all believers were incorporated into one universal body and

which he subsequently does for all believers.

2. Exclude the verses dealing with promise of the NT canon (John

14:26 (#5); 15:26-27 (#6); 16:12-15 (#8)).

a. Disciples heard “everything,” 14:26.

b. Disciples had been with him from the beginning, 15:27.

3. We are left with John 7:37-39 (#3); 14:16-17 (#4); 16:7 (#7).

C. The Experience of the Holy Spirit in the Life of the Believer

1. The Holy Spirit already was “with” (para) the OT believer and was

present (esti) in those who believed (John 14:17) in this OT era

(pre-cross).

2. “You know him, for he lives with (para) you and is [not will be] in

you.”



3. Para “does not denote a fluctuating relationship, for the same

preposition is employed in John 14:23 of the abiding of the Father

and the Son [already] in them” (B. F. Westcott).

4. The present tense is less like a correction (B. F. Westcott).

5. The Holy Spirit went with disciples prior to the resurrection of Christ

(Matthew 10:20; Luke 11:13; 12:12).

6. Was Pentecost necessary then? Yes, George Smeaton (Doctrine of

the Holy Spirit, 2nd ed. [T & T Clark, 1989], p. 13) says, “[the Holy

Spirit] must have a coming in state, in a solemn and visible

manner, accompanied with visible effects as well as Christ had and

whereof all the Jews should be and were witnesses.”







1. Dr. Kaiser mentions three activities of the Spirit about which there is widespread agreement. Write down the activity that each group of texts says the Spirit performs.

Genesis 1:2; Job 26:13; Isaiah 32:15

Job 34:14; Psalm 104:30

Ezekiel 2:2; 3:24; Daniel 4:8, 9, 18; 5:11, 14; Micah 3:8 2. Dr. Kaiser also lists twelve New Testament passages that refer to the coming of

the Holy Spirit, and classifies them according to their main subject. Describe what each of these groups of texts asserts about the Spirit.

Matthew 3:11; John 1:33; Acts 1:5; Acts 11:15-16; Acts 15:

John 14:26; 15:26-27; 16:12-15:

John 7:37-39; 14:16-17; 16:7: 3. Explain why Jesus was upset by Nicodemus’ lack of knowledge about the Holy

Spirit’s regenerating work. From what Old Testament passage(s) should Nicodemus have known about regeneration?



4. From your reading in Dyrness, summarize the significance of the word “spirit” for

understanding the Spirit of God in the Old Testament (pp. 200-203). 5. Consider your own life and ministry: practically speaking, how important is the

doctrine of the Holy Spirit to you? Does your daily life and worship show the significance you place on this member of the Godhead?

6. In light of the discussion on the activity of the Spirit, list three areas in which you

have a new appreciation for the ministry of the Holy Spirit.


LLeessssoonn TTwweennttyy--OOnnee

EEzzeekkiieell aanndd OOlldd TTeessttaammeenntt TThheeoollooggyy




This lesson will take you through the Book of Ezekiel and through more of the prophetic material that relates to Israel’s exile and restoration. After you have done some preliminary work of your own, Dr. Kaiser will explore the glory of God and other themes found in Ezekiel.

“So I will establish my covenant with you, and you will know that I am the LORD.”

Ezekiel 16:62

LLeeaarrnniinngg OOuuttccoommeess By the end of the lesson you will be able to: Explain the importance of Ezekiel 37 regarding Israel.

Explain Old Testament theological themes in Ezekiel.

Relate Ezekiel to Old Testament theology.

Apply themes from the prophets to ministry.



RReeaaddiinngg

The Book of Ezekiel


Introduction

I. The Glory of the Lord

A. The Dominant Scene: The Throne of God, Ezekiel 1:4-28

1. The sapphire throne

2. The crystal platform

3. The display of lightning, thunder, color

4. The maneuverability of the throne, mobile

5. Its meaning: 1:28, “It was the likeness of the Glory of the Lord.”

6. Its significance: God with His people

B. The Removal of the Glory of God from a Sinful People

1. Ezekiel’s vision

a. The image of jealousy = goddess Asherah poles erected in

the Temple (8:3b)

b. Animal worship (8:7-13)

c. Women weeping in sympathetic magic for Tammuz,

Sumerian god of vegetation (8:14-15)

d. The worship of the Sun (8:16-18)

2. Only possible sequel; the Glory of God left town, Ichabod, “the

glory has departed.”



3. Stages in the removal of the Glory of God

a. Ezekiel 9:3, From above the cherubim in the Holy of Holies

to the doorway of the Temple (also 10:4)

b. Ezekiel 10:19, From the doorway to the East gate of the

Lord’s house

c. Ezekiel 11:23, From the East gate within the city to the

Mount of Olives, east of the city

4. The return of Glory of the Lord

a. Ezekiel 43:5; 44:4, filling the Temple of the Lord

b. Name of city again, Yahweh Shammah, “The Lord is there”

II. The Theology of Knowing God

A. Ezekiel’s Favorite Phrase

1. “That they might know that I am the Lord”

2. Appears 54 times with another 18 expansions of this phrase for a

total of 72 times

B. Ezekiel’s Description of the Rightful King

1. Ezekiel 21:26-27

2. Nebuchadnezar’s belomancy, necromancy, and hepatocopy

3. The crown of the Davidic Prince Zedekiah removed and the mi e of

the High Priest

tr

4. These (kingship and priesthood) would remain abandoned “until he

comes whose right it is” (21:27 [32]) cf. Genesis 49:10, “Shiloh.”

C. Ezekiel’s Description of the Good Shepherd, Chapter 34



III. The Theology of the Reunited, Restored Israel

A. The Resurrection of the Nation, Ezekiel 37

1. Ezekiel 37:11

2. Ezekiel 37:12-24

B. The Reunification of Joseph and Judah, 37:15-38

1. One stick, vs. 16-19

2. One nation, vs. 22a

3. One king, vs. 22b

4. One God, vs. 23

5. One shepherd, the new David, vs. 24

6. A part of the Everlasting Covenant, vs. 25, 26






SSttuuddyy QQuueessttiioonnss 1. According to Dr. Kaiser’s three-part structure of Ezekiel, summarize the content

of each section. 2. Explain how each of these passages are significant to the theme of the glory of

God in Ezekiel.

Ezekiel 1

Ezekiel 9:3

Ezekiel 11:23 3. What is Ezekiel’s favorite phrase, and what is its significance? 4. Explain the meaning of Ezekiel’s vision of “dry bones.” What does the vision

anticipate regarding Israel? 5. Reflect on how the ministry of the prophets serves as a pattern for your ministry.

What are the similarities and differences between you and the prophets in your responsibilities with the Word of God?


LLeessssoonn TTwweennttyy--TTwwoo

DDaanniieell aanndd OOlldd TTeessttaammeenntt TThheeoollooggyy



LLeessssoonn OOvveerrvviieeww In this lesson you will explore in more detail the kingdom of God, especially as recorded in the Book of Daniel. Dr. Kaiser examines the dreams of Nebuchadnezzar and Daniel, and shows how they relate to the coming kingdom of God. Your reading in Dyrness will provide a brief summary of Old Testament eschatology.

In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to

another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever.

Daniel 2:44

LLeeaarrnniinngg OOuuttccoommeess By the end of the lesson you will be able to: Explain the significance of the kingdom of God for the promise doctrine.

Explain Old Testament theological themes in Daniel.

Apply themes in Daniel to teaching ministry.



RReeaaddiinngg

Dyrness: 226-242

The Book of Daniel


I. The Kingdom of God will succeed the empires of men.

A. Nebuchadnezzar dreams of the colossal image, Daniel 2.

1. The image consists of four decreasingly valuable metals with

increasing vulnerability and weakness.

2. The image becomes increasingly divisible as one moves from the

unity of one head, two arms, to the legs with ten toes.

B. Daniel interprets the dream.

1. A rock will destroy all four empires.

2. A stone or rock will come and crush the four previous empires

(Babylon, Medo-Persia, Greco-Macedonia, Rome-West) and itself

become a kingdom that will never be destroyed, Daniel 2:44.

3. This rock or stone, cut out of a mountain but not by human hands,

will become a kingdom which will itself become a huge mountain

and fill the whole earth (vs. 35).

4. As in Obadiah 21, the kingdom would be the Lord’s.

II. The Ancient of Days will give the Son of Man an everlasting kingdom, Daniel 7.

A. Daniel has a vision, 7:1-8.

1. Four beasts rise from the sea of peoples.

2. Each beast is less stately and majestic than its predecessor.



3. It is the fourth beast that occupies Daniel’s attention with its

terrifying power and voracious appetite for conquest, its ten horns,

and the little horn that has a big mouth.

B. Note the “Ancient of Days.”

1. The purity, majesty and awful holiness of the living God appears

with 10,000 times 10,000 attending him and myriads more

standing before him.

2. The Ancient of Days opens the books.

3. The Son of Man approaches the Ancient of Days and is given all

authority, all glory, all sovereign power, all peoples, all languages,

all worship, all dominion, and a kingdom that will never be

destroyed, vs. 13.

4. The little horn with the big mouth waged war on the saints for 3

1/2 years, but then the Ancient of Days pronounced judgment on

him and his murderous cause.

5. Stripped of his power, the little horn’s sovereignty, power,

greatness, and dominion (and more) will be handed over to the

saints, the people of the Most High, as the everlasting kingdom of

God. All rulers and peoples on earth will worship and obey him, vs.

26-27.

Conclusion: I Chronicles 29:11-12







1. According to Kaiser, Daniel 2 teaches that the kingdom of God will succeed the empires of men. Explain the various ways in which the image communicates this idea.

2. According to Daniel 7, the Ancient of Days will give the Son of Man an

everlasting kingdom. Describe how the vision of the beast fits with the image of chapter 2 in communicating this theme.

3. According to Dyrness, what two streams of thought from early in Israel’s history

led to the prophetic picture of the kingdom of God (pp. 226-230)? 4. Describe the three foundations for an idea of eternal life from the Old Testament

(pp. 239-242). 5. Contemplate the message of Daniel in regard to kingdom living. What are three

ways in which your life and ministry can better reflect the kingdom of God?


LLeessssoonn TTwweennttyy--TThhrreeee

TThhee PPoosstt--EExxiilliicc PPrroopphheettss



LLeessssoonn OOvveerrvviieeww With this lesson, your exploration of the Old Testament comes to an end. Haggai, Zechariah, and Malachi were three prophets after Israel’s exile. Dr. Kaiser lectures on their theology, and you conclude your own theological examination of the Old Testament by integrating these books into Old Testament theology. By now you should have grown in your ability to understand the theology of the Old Testament, to synthesize that message with an overall Old Testament theology, and to evaluate the theological proposals of others.

Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins.

Acts 10:43

LLeeaarrnniinngg OOuuttccoommeess By the end of the lesson you will be able to: Explain the three major elements of the promise in Haggai, Zechariah and

Malachi.

Apply these books to life and ministry.



RReeaaddiinngg The Books of Haggai, Zechariah, and Malachi


Introduction

I. The Promise of God’s signet ring, Haggai 2:23

A. Haggai’s call to renew the work of God

1. By refusing to make excuses, 1:1-2

2. By setting priorities, 1:3-6

3. By getting involved, 1:7-11

4. By receiving God’s enablement, 1:12-15

B. God’s promise of the desire of the nation, 2:1-9

1. Problem: singular noun with plural verb

2. Solution: Hebrew often uses a plural verb when it is controlled by

two nouns, the verb agreeing with the second noun even if the

verb actually belongs to the former.

C. Haggai’s warning that holiness was not catchy, 2:10-11

1. Allusions to past history and events as a way to describe the future

a. “I will overturn,” Deuteronomy 29:23

b. “The horse and the rider will go down,” Exodus 15:1

c. “Each by the sword of his brother,” Judges 7:22

2. “My Servant,” a Messianic term

3. “Signet Ring” is the seal of authority

a. Taken abruptly from Jehoiachin, Jeremiah 22:24

b. Given to another in the Davidic line



4. Thus God’s sign to the world that he intended to continue to fulfill

his ancient promise, the “sure mercies of David,” Isaiah 55:3

II. God’s final day of victory, Zechariah 9-14

A. The two burden messages, 9-11; 12-14

1. Alexander the Great’s victory as part of God’s judgment on the

Gentile world powers

2. Israel’s Messiah inaugurated into his office riding on a donkey,

Zechariah 9:9

3. The righteous, humble, even “afflicted” character of Messiah, vs. 9

4. Meek, but victorious King.

B. Earth’s last battle, Zechariah 14

1. The gathering of all nations to Jerusalem, vs. 2

2. The one day God chose to fight against those nations, vs. 3

3. Messiah’s return to the Mount of Olives, vs. 4-5, causing the

mountains to split East and West and open a new major rift in the

earth’s surface

4. King over the whole earth, vs. 9

III. The Messenger of the Covenant: Malachi

A. The Search for the God of Justice is Ended, 2:17.

1. His coming to his temple, 3:1c

2. Preceded by “my messenger,” a preparer of the way, 3:1a

3. The “Messenger of the Covenant,” owner of the temple, the Lord

(ha’don).



B. The Distinctions on the Day of the Lord, 3:16-4:6

1. Those who fear the Lord

2. Those who do not serve the Lord

3. The Sun of Righteousness that shall rise

4. Elijah, the Prophet, a forerunner of the second coming of our Lord






SSttuuddyy QQuueessttiioonnss 1. Describe the situation in which Haggai, Zechariah, and Malachi all wrote. 2. According to Kaiser, Haggai gives two promises and one warning. What are

they? 3. What does Zechariah 9 teach us about the Messiah? 4. What is unique about Malachi’s vision of the coming Day of the Lord? 5. What does Zechariah 14 tell us about earth’s final battle? 6. Reflect on the messages of the three books: what specific courses of action

might the prophets want your life and ministry to take?



LLeessssoonn TTwweennttyy--FFoouurr

TThhee OOlldd TTeessttaammeenntt iinn LLiigghhtt ooff tthhee NNeeww TTeessttaammeenntt


LLeessssoonn OOvveerrvviieeww This final lesson explores the question of how Christians, who live in a New Testament era, should view the Old Testament. Dr. Kaiser summarizes his position on how promise theology answers this question. As your journey through the lectures and this learning guide draws to a close, you now face the task of working out your own answers to the challenging questions of Old Testament theology. God bless you in your efforts to apply Old Testament theology to your life and ministry.

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be adequate, equipped for every good work.

2 Timothy 3:16-17

LLeeaarrnniinngg OOuuttccoommeess By the end of the lesson you will be able to: Describe an evangelical response to the relationship between the Testaments.

Familiarize yourself with various solutions to the relationship between the

Testaments.

Distinguish between elements of continuity and discontinuity from the Old

Testament to the New Testament.

Relate the New Testament to Old Testament promise theology.





I. Cheap and facile contrasts between the two testaments

A. Attempts to Excuse the OT from the Church’s Canon

1. Marcion

2. Schleiermacher

3. A. Harnack

4. S. Kierkegaard

5. Friedrich (younger) Delitzsch

B. Attempts to Draw Simplistic and Overdrawn Contrasts

1. Dr. Harry Emerson Fosdick

2. Claude G. Montefiore

II. More recent scholarly solutions to the problem of the relationship between the

OT and NT

A. David Leslie Baker’s 1975 doctoral dissertation finds three different

solutions.

1. OT solutions

a. Arnold A. van Ruler: the OT is the real Bible, the NT is its

glossary! OT is necessary for the Church in six ways: 1)

Legitimation (of Jesus’ claim); 2) Foundation (grounds for

Christian Church); 3) Interpretation (NT understood on

historical basis of OT); 4) Illustration (imagery of OT carries



over); 5) Historization (Jesus is a real part of Israel’s

history); 6) Eschatolization (all time is in God and the world)

b. Kornelius H. Miskotte, When the Gods are Silent, Dutch

1956, English 1967: OT is an independent witness to the

Name and the NT is its Christian sequel.

2. NT solutions

a. Rudolf Bultmann: NT is the essential Bible (of sorts), but the

OT is its nonessential Christian presupposition.

b. Friedrich Baumgartel: NT shows OT to be a witness to the

promise of Christ (OT is a history of failure: a negative

lesson).

3. Other solutions

a. Wilhelm Vischer: every OT text (!) points to some aspect of

Christ’s person, work and ministry.

b. Typological approaches, concept of analogy

c. History of salvation approaches NT and OT from one

salvation history.

III. An Evangelical Solution to the Problem of Relationship

A. The Promise Continues in the NT

1. Order of the Apostolic writings: James, Synoptics, Pauline, Petrine,

Johannine

2. A provisional outline for a NT theology:

a. The perfect law and the promise, Acts 15 and James

b. The Kingdom of God and the promise, Synoptics

c. The Church and the promise, Early Paul



d. The ministry of the Holy Spirit in the Apostles of the

promise, Peter

e. The suffering of the believer and the promise, Peter

f. The Gospel of the kingdom and the promise, John

B. Key NT concepts and passages on the promise theme

1. The promise includes the Gentiles, Acts 15; Romans 15:7-13.

2. The promise establishes, rather than nullifies, the law of God,

Romans 3:31; 9:30-10:16.

3. The promise continues the same gospel, Galatians 3:8; Romans

1:2ff; Hebrews 3:17-4:2.

4. The promise continues in the provisions of the New Covenant of

God even though we can distinguish various aspects within the

single program and the single people of God.

C. Concepts that have been jettisoned from the OT

1. Ritual ceremonies and sacrifices as the OT itself warned by its word

“pattern” in Exodus 25:40

2. The Aaronic priesthood

3. The theocracy and its earthly line of Davidic monarchy

D. Calvin’s Institutes, Book II, Chapter 11 speak of a five-fold dissimilarity

between OT and NT.

1. The spiritual blessings of the Mosaic economy are regulated by

temporal conditions.

2. The truth in the Mosaic economy was set forth by numerous

symbols and ceremonies typifying Christ.



3. The OT focuses on the literal letter; the NT is spiritual.

4. There is bondage under the Old order, but freedom under the New.

5. The Covenant administration is restricted to one nation under the

Old, but extends to all nations under the New.






SSttuuddyy QQuueessttiioonnss 1. According to Dr. Kaiser, what three Old Testament concepts are found in the

New Testament? 2. Describe three of the five dissimilarities between the Old and New Testament as

asserted by John Calvin. 3. Reflect on your own view of how the Old Testament relates to the New

Testament. Do you agree with Calvin’s position? Summarize your current position on how we should view the Old Testament in a New Testament era.

4. As the course concludes, appraise your current value of the Old Testament. How

has this study changed your view of the Old Testament? Specifically, what are the three most important principles that you will incorporate into your life and ministry?

5. You become acquainted with an orthodox Jew who is offended at your claim that

the New Testament fulfills the “Old.” He argues that the New Testament is anti-Semitic and elitist by claiming that one must believe in Christ to be a “true Jew.” How will you respond to this person’s claim?


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The Christian and Old Testament Theology

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