Week One - Summer Reading Challenge 2024

This week my invitation is to read from Genesis to Joshua. An outline of the story that might help you in your reading is given below. Our emphasis is on reading the story, it will be fine if you want to just browse through some parts that don’t contribute much to the story as such – like the detailed rules and regulations in Leviticus and Deuteronomy, which is Moses’ farewell speech. Do focus on the story and do anything extra if you want to or have time to do it!

A. Primal  History (GEN. 1-11)

Gen. -11 covers a long period from creation to Abraham. The exact dating of events is not possible and hence we call this part ‘Primal History’.

a) Creation : (Chs.1-2) Two perspectives on creation are reflected in two different creation accounts:

i) 1:1-2:4a, theo-centric; GOD is the centre of action, and

ii) 2:4b-25, anthropo-centric; man becomes the focus of attention. These two accounts come from two different sources.

b) The Fall: (Gen.3) Entry of sin into God’s creation takes place. The narrative shows that there are spiritual, mental, physical and social dimensions to sin.

c) The Global spread of sin: (Gen. 4-11) Cain and Abel (4-5); the flood (6-9); the nations (10); Babel (11) - all show that God's original purpose in creation has been spoiled and twisted and sin as a devastating power takes control of human life.

B. The Patriarchal History c.1900-1700 B.C. (GEN 12-50)

The exploits and way of life of patriarchs reflect the conditions of the Middle Bronze Age (2000-1500 B.C.). Texts from Nuzi (15th Cent. B.C.) illustrate many of the social and legal customs of the patriarchs, e.g., the possibility of slave adoption and inheritance (as in Gen.15), a childless wife giving her servant to husband as a concubine (as in Gen.16), etc.

1) The story of Abraham (Gen.12-25). Considered as the father of the nation of Israel as well as of the redeemed humanity. Call of Abraham (Covenant) occurs in the context of the table of nations (chs.10) and tower of Babel (Chs.11). So Abraham's call, consequently the whole story of the People of God in the OT must be seen as God's answer to the problem of mankind as a whole. In Chs.17 covenant language is used; specific inclusion of land is seen there. Four aspects of the covenant: national (a people), economic (a land), missiological (a purpose:universal blessing), and ethical (a 'way' 18:18,19).

2. Story of Isaac Jacob and Joseph (25:11-Ch.50).

Covenant reaffirmed to Isaac (26:2-6), and to Jacob (28:10-15). Joseph trusts in God’s promise (50:24ff.) Covenant of God continues to be the motif throughout the story of patriarchs.

C. The Exodus,  The Wilderness Period and The Conquest c.1280-1220 B.C.

(EXODUS 1 – JOSHUA 24)

c.1700 B.C. Jacob and family went down to Egypt (Gen.47). After the death of Joseph, Israelites lost their influence in Egypt. A new dynasty of Pharaohs started in c.1570 B.C. Oppression of Israel began then.

1. The Exodus Event (c.1280 B.C.) Exodus.1-15. God listens to the cry of Israelites and delivers them under the leadership of Moses.

Significance of Exodus:

i) It marked the national beginning of Israel.

ii) An expression of God's concern for the suffering and the oppressed.

iii) An act of revelation: God revealed his name and character.

iv) Fulfillment of God's promise to Abraham.

v) A Biblical model of redemption: political, economic, social and spiritual dimensions of salvation seen here.

2. At Sinai (Ex.19 - Numbers.10)

Journey from Egypt to Sinai (Ex.16-18). And at Sinai,

i) God showed his power and holiness (Ex.19).

ii) Established the covenant between God and the people (Ex.24)

iii) God's expectation about his people was explained through Ten Commandments (Ex.20), 'Book of the Covenant' (Ex..21-23), details about Tabernacle (Ex.25-40), concerning different religious practices (Leviticus), responsibility to fellow-beings (Lev.17-26) and so on.

3. The Wilderness Period - 38 years. Numbers 11

i) From Sinai to Kadesh Barnea. Num.10:11-14:45.

ii) Wandering in and around Kadesh Barnea (Chs.15-19) 38 years.

iii) From Kadesh to Moab (Num.Chs.20-22)

iv) On the plains of Moab (Chs.22-36): Moses renews the covenant here and hence the name ‘Deuteronomy’., meaning ‘second law’.

The book of DEUTERONOMY is the fare well speech of Moses to the people, made at the end of the wilderness preriod.

(The history we have seen so far is described in the first five books of the Bible which together are called the PENTATEUCH, deriving from Greek Pentateuchos, "five-volumed (book)". Jews call it TORAH, often rendered in English, "Law").

4. The Conquest (c.1240-1220 B.C.) Book of Joshua.

Joshua becomes the leader of Israel after Moses' death. The historical context of the conquest is the Canaan in the Late Bronze Age. City-States and petty kingdoms; 'feudal' social structure; polytheism etc. were the characteristics.

There is a moral problem of the conquest. How can we justify the bloodshed involved? How may we say it is God who commanded Israel to drive out the nationals of Canaan and take over their land?

i) It was regarded as GOD's judgement on the Canaanites (Heb.11:31).

ii) The Israelites were later punished for the same offences (Lev.18,20).

iii) This is a story of triumph from the perspective of the new occupiers. Many scholars would not take all the descriptions literally.

In the book of Joshua we have the dividing of the land among the 12 tribes of Israel except for the Levities - they being priests were not given land as LORD himself was their portion. So the 12 tribes included Ephraim and Manasseh, the sons of Joseph.