Christopher Kou > Recent Status Updates

The prophet as embodiment of "the chariots of Israel and its horsemen" is a good observation, demonstrated in the prophet's military advisory role to the king. This is predicated upon the reality that YHWH himself is the defense of Israel and the prophet as councilor has access to these forces. As noted with other aspects of the prophet, this recedes in post-exile.

Meier presents an excellent overview of the notion of prophets as king-makers in Israel's history, and how the removal of the monarchy at exile transformed the role of prophet. He makes good connections between prophet as anointer of the king and John's baptism of Jesus. These concepts are not new for me, but they are well presented here.

The chapter on historical prophetic shift from poetry to prose is extremely interesting. Highly recommended reading. Meier proceeds to trace the development of the prophetic from an oral emphasis to a written one. While in both chapters I feel he slightly overstates his case and downplays exceptions, I believe he is successful in demonstrating these general developments as deriving from the texts.

Chapter 4 is fascinating. Meier shows that the latter prophets demonstrate far less insight into what God was revealing to them than the former. Jeremiah is able to discern the important point of a vision, but Zechariah throws his hands up in bewilderment. I am not sure what to make of it yet, but I surmise it is connected with the glory (and thus the Spirit) of the Lord leaving Israel at the exile.

Meier presents some interesting observations in the development of prophetic word. Unfortunately he reads it as an evolution from a sort of open theism to a determinism in God's plan. Don't know if he will mitigate later, but that is how it is being presented thus far.

Berkouwer ably and definitively critiques the dualism inherent in views of the image in which "broad" and "narrow" distinctions are made to both protect the humanitas of man as man and also to affirm man's corruption by sin. It is a discussion that should have wider hearing. However, he does not seem to present a satisfactory solution to the conundrum.

In contrast to many summaries of the literature, Berkouwer provides helpful theological insight and analysis for the views of writers such as Luther, Calvin, Gerhard, Schilder, Barth, and others. These first chapters are indispensable.

So far, this is excellent. Some great interaction with Reformed writers. Unfortunately, glancing at the index, Irenaeus is mentioned only twice in the book, and then only perfunctorily.

Doedens comes very close to suggesting my view as a plausible option in the final pages of the book when he offers "origins of idolatry" as a possible purpose of Gen 6:1-4. However, he does not quite connect that purpose to the actual usage, simply referring to it as a "metaphor," and he leaves the theme undeveloped.

Doedens does an admirably thorough job in surveying all the OT instances of the phrase "sons of elohim" as well as its related phrases, and analyzing them in their respective contexts. I don't agree with his conclusion, and he has not included my view as one of his considered options, but the chapter is nevertheless a worthwhile study.

Doedens history of interpretation with extensive quotes from primary sources is invaluable. No doubt I will frequently return to the chapter as a reference.

Doedens has embarked on an excellent account of the interpretation of Genesis 6, which manages to be both broad and detailed, including full translations of relevant texts, together with a summary of their date and provenance. In his study he leaves not a single stone unturned. Regardless of his later conclusions, this section is a huge asset to those studying the reception history of Genesis 6.

Doedens has finished defining terms and exploring their lexical possibilities. A most useful study with some helpful insights. He has confirmed a few things I suspected.

Mmmmm . . . "faith of Christ" as subjective genitive. Okay, sure. "Faith" in almost name-like usage to refer to Jesus. Wow, that's neat. "Justification by Faith" as synonymous with "justification coming through the faithful one, Jesus Christ." Mind blowing.

"Works of the Law" as "what the Torah does," namely it kills the flesh, and has no power to give life in the Spirit. An interesting take on the "works of the Law" phrase that seems to work well and is an interesting alternative to either the "moral requirements" broadly considered or "ethnic boundary markers" which is too narrow. This chapter gets me excited for Leithart's forthcoming Leviticus commentary.

"Works of the Law" as "what the Torah does," namely it kills the flesh, and has no power to give life in the Spirit. An interesting take on the "works of the Law" phrase that seems to work well and is an interesting alternative to either the "moral requirements" broadly considered or "ethnic boundary markers" which is too narrow a definition.

The chapter on "flesh" is especially helpful for considering the significance and meaning of God's declaration in Genesis 6:3, and the context surrounding that entire episode.