Andrew Meredith

“Esther Meek summarizes this uncontractual dynamic in the following way: “Law, so prominent in Scripture, is not to be understood as creating relationship. Rather, law nourishes relationship.”11”
― Christopher Watkin, Biblical Critical Theory: How the Bible's Unfolding Story Makes Sense of Modern Life and Culture

“The word translated “favor” in Genesis 6:8 is the Hebrew hen, which also means “grace.” With that in mind, there are two ways that this pivotal moment of the biblical narrative could be taken. The first is that Noah, because he was righteous and blameless in his own strength, attracted God’s attention and found divine favor. The second is that Noah was given grace on God’s free initiative, not because of any good behavior or spark of potential on Noah’s part, and that as a result of receiving grace he is righteous and blameless. Both the fuller context of a biblical understanding of God’s undeserved grace and the order of the propositions in verses 8 and 9 militate in favor of the latter interpretation.”
― Christopher Watkin, Biblical Critical Theory: How the Bible's Unfolding Story Makes Sense of Modern Life and Culture

“This reflects in the sphere of epistemology the wider point made by Cornelius Van Til that “covenant theology is the only form of theology which gives a completely personalistic interpretation to reality.”18”
― Christopher Watkin, Biblical Critical Theory: How the Bible's Unfolding Story Makes Sense of Modern Life and Culture

“It is just as matter of fact as the “there was” and “it was so” of verses 3, 7, 9, 11, 15, 24, and 30. God speaks, and it exists. God speaks, and it is good. Both ontology (the existence of things) and axiology (the goodness of things) are equally and inseparably dependent on the divine word.41”
― Christopher Watkin, Biblical Critical Theory: How the Bible's Unfolding Story Makes Sense of Modern Life and Culture