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All right, let's go ahead and 
get started. 

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Well, welcome. 
My name is Jacob Rodriguez. 

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I'm a New Testament professor at
Trinity Anglican Seminary. 

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That's the sort of the flagship 
seminary of our province. 

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So lots of folks from really all
over the the country, North 

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America, and also from the 
global Anglican Communion come 

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to Trinity and study for a 
three-year Mdiv or a two year 

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Masters of Arts and Religion. 
And so I get the privilege and 

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the joy of training the next 
generation of clergy for our 

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province, for the mission that 
we have here as Anglicans and 

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our gospel witness. 
And one of the best parts of 

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that from my perspective is that
I get to teach the Scriptures 

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how to faithfully handle the 
Word of God, how we can have a 

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good confidence in the authority
of Scripture and the clarity of 

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Scripture and the foundation 
that Scripture is for our faith,

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our practice, and our identity 
as Christians, as the people of 

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God. 
I also have always tried to keep

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my scholarship and my academic 
work deeply connected and rooted

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in the local church. 
Theology in and for and through 

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the church has been one of my 
mottos. 

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And so I hope that today and, 
and this summer really with the 

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four lectures that I'll give, 
that I can use some of these 

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gifts and experiences that 
others have poured into me and 

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hopefully provide a good 
foundation and an encouragement 

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to all of you as we dive into 
these topics. 

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Let me go ahead and pray and 
then we can jump right in. 

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The Lord be with you. 
Thank you, Heavenly Father, that

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you are a God who speaks, that 
you have given us your word, the

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scriptures that are sufficiently
clear for our life, our 

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doctrine, and our salvation. 
Thank You that ultimately You 

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have spoken to us and Your Son 
Jesus Christ, the center of all 

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of Scripture, that He has given 
us the Spirit and that we can 

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understand with hearts that have
been restored, made new, and 

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eyes that have been open to 
behold Your glory. 

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We ask that this small lecture 
would have a role to play in our

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hearts, being more confidence in
Your Word that we may follow it 

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more faithfully, teach it more 
clearly, and celebrate that it 

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unites us to You as Your 
covenant people. 

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We pray this through Christ our 
Lord, Amen. 

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All right, so the first of these
talks will be is called the 

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formation and authenticity. 
Let's go to the next slide of 

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the Old Testament. 
I copied and pasted a couple of 

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slides from last year. 
And the irony. 

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Is that this is actually a 
manuscript, A Coptic manuscript 

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of 4th Maccabees. 
So this is not actually the Old 

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Testament, lest anybody wonder 
that I'm starting things out 

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kind of controversially with 
this being Old Testament. 

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Let's go ahead. 
First of all, and define our 

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terms. 
So the next slide, Old Testament

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Canon. 
What do we mean by Old 

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Testament? 
What do we mean by Canon? 

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So a Canon is the collection of 
scriptural books that God has 

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given his corporate people, 
which are distinguished by their

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divine qualities, reception by 
the collective body, and their 

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prophetic or Apostolic 
connection either by authorship 

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or association. 
Canon comes from the Greek word 

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for rule, something that guides,
that shapes, that draws the 

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boundaries. 
And as we've we as Christians 

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have the theological concept 
that we serve a God who speaks. 

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He speaks orally for those who 
heard his voice when in the 

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older New Testaments, and he has
left a written record for us 

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that speaks just as clearly. 
Now if we have a concept for 

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God's speech, then the inverse 
we also have a concept for what 

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is not God's speech. 
Doesn't have to be something 

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wrong or erroneous, but it by 
definition, if it's not 

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proceeding from God, it's not 
his speech. 

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And so following that 
theological concept to the 

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written level, there is the 
concept of that which is from 

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God, authoritative calling it 
scripture, and that which is not

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from God, which could be helpful
for giving us wisdom and showing

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us a paradigm for life, but 
doesn't have the authoritative 

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claim that this is from the 
Lord. 

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Think of the prophetic maxim. 
Thus, saith the Lord, we have a 

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concept as Christians that there
is that which is spoken by the 

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Lord and that which is not. 
So a Canon is simply the the 

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category that we use, the 
concept that we use to describe 

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how this right here is spoken by
God. 

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And this right here is not what 
is scripture and what is not. 

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Now, the Old Testament, the 
second term that we'll define is

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the collection of scriptural 
books inspired by God and 

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written before the coming of 
Christ, consisting of the law, 

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the prophets, and the writings. 
Now, if you have your Bible, 

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your English translation, you'll
see that looking in the contents

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that you have in your Old 
Testament, it begins with 

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Genesis and ends with Malachi, 
and things are arranged in a 

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particular order in my next 
slide, which we're not getting 

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to just yet. 
But in the next slide, I'll 

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explain to you why I'm dividing 
it as law, prophets, and 

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writings, which is distinct from
the ordering that we have in our

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English Bibles. 
Now, Christ here is the central 

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principle of our understanding 
of Old Testament versus New 

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Testament. 
So a Jewish person who believes 

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that the Torah and the prophets 
and the writings are inspiring 

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scripture would not call them 
Old Testament because for a 

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Jewish person there is no new 
written record of God's speech. 

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There is interpretation of God's
speech of the Old Testament, but

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the authoritative writings are 
still the Torah, the prophets 

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and the writings. 
So, but for us as Christians who

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are following Jesus Christ has 
come and become and always was 

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the central principle of God's 
speech, whether that is before 

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his incarnation or whether 
that's subsequent to his 

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incarnation. 
So Christ and his coming as the 

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central event in human history 
and that that which orient's our

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whole understanding of reality 
actually is the centrepiece of 

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the whole Canon. 
Anything before his incarnation 

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we understand as the Old 
Testament, and anything after 

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his incarnation we understand as
the New Testament. 

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Now I'd like to propose a 
concept for understanding how 

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all of Scripture fits together. 
I'll be using this for today's 

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lecture on the Old Testament and
next week on the New Testament. 

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And that is simply that 
Scripture is a covenant text 

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that binds us to God, binds us 
in covenant with God. 

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Anybody who has been at a 
wedding or been or is married 

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has seen how a text, the 
marriage document that you sign.

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Some ceremonies have the husband
and wife sign. 

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It's right there in the ceremony
or maybe in a separate room on 

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the same day, etc. 
But there is a text that you 

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sign where you put your own 
signature on that signifies that

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you are united to your husband 
or to your wife. 

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And that text is a covenant text
that testifies to the promise 

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you've made to your spouse 
before God and before the 

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people. 
Now, if you turn your Bibles to 

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Exodus chapter 24, this is 
exactly the function that the 

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Book of the Law serves. 
When Israel is on Mount Sinai, 

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they have just been set free 
from Egypt. 

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They have just been brought by 
God to the mountain where God's 

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going to reveal to them the Law.
He reveals to them the Law in 

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its compact summary form, which 
we call the Book of the Law, 

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which is Exodus chapter 19 
through Exodus chapter 24. 

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And this is a summary of what 
the whole Torah is going to 

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teach with regard to loving God 
and loving neighbor. 

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Now at the end of all of this 
book of the covenant, when the 

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law has been spoken to to 
Israel, look what Moses says in 

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Exodus chapter 24. 
Moses came and told the people 

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all the words of the Lord, and 
all the rules, all the commands,

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and all the people answered with
one voice and said all the words

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that the Lord has spoken. 
We will do. 

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And Moses wrote down all the 
words of the Lord. 

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He rose early in the morning and
built an altar at the foot of 

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the mountain and 12 pillars 
according to the 12 tribes of 

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Israel. 
Moses took the blood, he 

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sprinkled it, and then he took 
in verse 7, the book of the 

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covenant, and read it out loud 
in the hearing of the people. 

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And they said, All that the Lord
has spoken we will do, and we 

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will be obedient. 
And Moses took the blood and 

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threw it on the people, and 
said, Behold the blood of the 

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covenant that the Lord has made 
with you in accordance with all 

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these words. 
Now, we still preserve that 

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liturgy in our church practice 
today. 

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We have the reading of the law, 
we have the sprinkling of blood,

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we have the our Eucharistic 
celebration, and this preserves 

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that same covenantal structure. 
We've been given the Word of 

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God. 
It's been read to us. 

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It's been written down and 
preserved. 

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You might also recall from our 
reading today in First Kings 8 

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that the Tablets of the Covenant
were housed in the Ark of the 

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Covenant. 
So at the if anybody has a 

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bibliophile, you can take 
comfort in that. 

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The Ark of the Covenant was 
actually a very early library. 

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It housed the testament of our 
covenant with God in those 

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tablets. 
So all of this speaks to the way

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that Canon is not only a 
historical reality of which 

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books were recognized as 
Scripture. 

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It's also a theological and a 
covenantal reality that shows us

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there are texts that bind us and
bind our consciences to God 

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because they they genuinely come
from God as his word to us. 

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This is how God has chosen to 
reveal Himself to us. 

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So these are the theological 
foundations for how we talk 

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about Canon and how we talk 
about the authority and 

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reliability of Scripture. 
Let's keep that in mind as we go

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through some difficult, perhaps 
dicey, historical questions in 

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terms of the formation of the 
Old Testament and it's Canon. 

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Let's go to the next slide. 
OK, so back to the question 

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about the ordering of the books.
Your English Bibles will follow 

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what is known as the Greek 
ordering, where we have the law,

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Genesis to Deuteronomy, the 
historical books, Joshua all the

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way to Second Chronicles, Ezra, 
Nehemiah, poetry and wisdom. 

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Let's see. 
Yeah, poetry and wisdom. 

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So Psalms, Proverbs, 
Ecclesiastes, Song of Solomon, 

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and then the prophetic books, 
the Major Prophets, first Isaiah

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through Ezekiel, and then the 
Minor Prophets, Daniel all the 

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way through to Malachi, or in 
different renderings Hosea all 

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the way to Malachi. 
Now this is because the Hebrew 

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Old Testament was translated 
into Greek, and in that Greek 

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translation they had major 
codices, large books made from 

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vellum, made from a very 
expensive material of that of 

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that day. 
This is in the 1st to 4th 

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centuries AD and they ordered 
these books by topics, by 

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historical progression and 
ordered it as a first half to 

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the whole Christian Bible which 
and the second-half would have 

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the New Testament. 
But if we look at the New 

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Testament itself and look at the
ways that Jesus understood the 

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Old Testament, we get a picture,
a window into a thoroughly 

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Jewish way of understanding the 
makeup, the structure of the Old

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Testament. 
And this is what Jewish scholars

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would call the Tanakh, T for 
Torah, N for Nabiim prophets, 

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and K for Katuveim, the 
writings. 

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So the Law, the prophets and the
writings form the Tanakh and 

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this would structure it 
differently as Genesis through 

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to Deuteronomy. 
And then the prophets are Joshua

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all the way through till 
Malachi. 

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The former prophets were the 
prophets that whose whose 

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ministry represented either by 
Joshua all the way to Elijah and

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Elijah, and then latter prophets
whose ministries now are were 

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preserved in their writings to 
us. 

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So the former prophets and the 
latter prophets form this 

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collective voice of prophecy 
that relates to the law that has

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already been revealed. 
We'll get into that. 

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Let's go to the next slide and 
see how these things work 

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together. 
OK, first of all, some evidence 

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for dividing the Canon, the Old 
Testament Canon to a tripartite 

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Canon. 
There's a little. 

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Disclaimer here. 
I'm not saying that you 

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shouldn't read your Bibles from 
Genesis all the way through to 

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Malachi in the order of the 
English translation. 

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00:14:01,640 --> 00:14:03,840
That's certainly a legitimate 
way to do it. 

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But just as if you've read the 
Bible chronologically versus 

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canonical ordering, you can get 
different. 

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Insights from it, so I would 
say. 

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This could be a complimentary 
way to read the Bible, and it's 

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a theologically rich way to read
the Bible to understand how 

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Jesus himself saw the Old 
Testament as it fit together and

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as the voices mutually informed 
each other. 

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So the Jewish concept of Old of 
the, the, what came to be known 

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as the Old Testament Scriptures 
is that they're divided into 3 

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major bodies, the law, the 
prophets and the wisdom or the, 

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00:14:41,960 --> 00:14:45,440
OR the Psalms, as they might 
call it, or the writings. 

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00:14:46,200 --> 00:14:54,120
We see this three-part structure
in a in a rudimentary form in 

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00:14:54,120 --> 00:14:59,760
Jeremiah chapter 18. 
Jeremiah's prophesying against 

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00:14:59,800 --> 00:15:03,960
all Israel and against the 
authoritative voices in, in 

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00:15:03,960 --> 00:15:07,160
Israel. 
And he says, come, let us make 

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plots against. 
Sorry, this is the those who are

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00:15:09,480 --> 00:15:13,680
opposing these are opposing 
Jeremiah, and they're appealing 

234
00:15:13,680 --> 00:15:17,360
to what is sort of common 
understanding of God's 

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00:15:17,360 --> 00:15:20,600
revelation. 
They say, come, let us make 

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00:15:20,600 --> 00:15:23,960
plots against Jeremiah. 
For the law shall not perish 

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00:15:23,960 --> 00:15:28,800
from the priest, nor counsel 
from the wise, nor the word. 

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00:15:28,800 --> 00:15:31,400
From the prophet. 
And so they have a confidence 

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that hey, look, we're special 
people. 

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God has given U.S. law, He's 
given us wisdom, He's given us 

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00:15:36,080 --> 00:15:39,200
prophet. 
And so they're already dividing 

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God's revelation into three 
parts, law, prophet, and wisdom 

243
00:15:44,400 --> 00:15:49,120
literature. 
You see Ezekiel appealing to 

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00:15:49,120 --> 00:15:54,600
that same tripartite structure 
in Chapter 7, verse 26 when he's

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preaching A condemnation against
Israel. 

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He says disaster comes upon 
disaster. 

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Rumor follows rumor, they seek a
vision from the prophet, while 

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the law perishes from the priest
and counsel or wisdom from the 

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00:16:11,600 --> 00:16:14,080
elders. 
And so again, this was sort of a

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00:16:14,080 --> 00:16:17,760
presupposed understanding of 
God's revelation that it could 

251
00:16:17,760 --> 00:16:21,680
be divided into law, prophecy 
and counselor wisdom. 

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00:16:23,160 --> 00:16:28,160
As time progresses and we get to
the post exilic period, the 400 

253
00:16:28,160 --> 00:16:34,760
years before the coming of 
Christ, you begin to see these 

254
00:16:34,960 --> 00:16:38,520
this tripartite structure become
widespread. 

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00:16:38,880 --> 00:16:45,160
So whether this is a document 
known as 4QM TMMT that's a one 

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00:16:45,160 --> 00:16:51,080
of the scrolls from the Dead Sea
from the Qumran sect from. 

257
00:16:51,240 --> 00:16:56,040
Cave #4 It's a document that 
speaks of, it's an 

258
00:16:56,040 --> 00:17:00,280
eschatological text that speaks 
of what is to come in the latter

259
00:17:00,280 --> 00:17:02,920
days. 
But it mentions the Law, the 

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00:17:02,920 --> 00:17:07,000
prophets and the Psalms. 
So again, Law and prophets and 

261
00:17:07,000 --> 00:17:12,560
A. 3rd category that includes 
another kind of writing Philo, a

262
00:17:12,560 --> 00:17:17,119
1st century Jew, roughly 
contemporary of Paul, will also 

263
00:17:17,119 --> 00:17:19,599
use that same tripartite 
designation. 

264
00:17:19,800 --> 00:17:23,599
And then most famous, famously, 
and I think authoritatively, 

265
00:17:23,599 --> 00:17:29,160
Jesus speaks of the scriptures 
written before him in a 

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00:17:29,160 --> 00:17:33,360
threefold manner. 
Chapter 24 of Luke, verse 44. 

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00:17:34,000 --> 00:17:37,440
Then Jesus said to them, These 
are my words that I spoke to you

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00:17:37,440 --> 00:17:41,160
while I was still with you, that
everything written about me in 

269
00:17:41,160 --> 00:17:45,680
the law of Moses and the 
prophets and the Psalms must be 

270
00:17:45,920 --> 00:17:50,240
fulfilled. 
So lastly, to kind of cap off 

271
00:17:50,240 --> 00:17:54,520
this discussion, we have other 
Jewish sources, Bansira, 2nd 

272
00:17:54,520 --> 00:17:58,040
century BC, so 200 years before 
Christ. 

273
00:17:58,040 --> 00:18:03,280
And then the rabbinic text Baba 
Batra, section 14200 Years after

274
00:18:03,280 --> 00:18:07,120
Christ use the same threefold 
division. 

275
00:18:07,480 --> 00:18:10,760
There is theological 
significance to this threefold 

276
00:18:10,760 --> 00:18:12,480
division. 
But before we get into that, are

277
00:18:12,480 --> 00:18:15,640
there any questions? 
I would like me to slow down and

278
00:18:15,640 --> 00:18:17,600
focus on one of these things 
before we move on. 

279
00:18:17,600 --> 00:18:20,280
No worries. 
Not. 

280
00:18:22,960 --> 00:18:25,440
Yeah. 
Yes, that would be one of the 

281
00:18:25,440 --> 00:18:27,080
former prophets. 
Yeah, absolutely. 

282
00:18:27,480 --> 00:18:30,720
Because it's really, the 
narrative really revolves around

283
00:18:30,720 --> 00:18:33,520
key prophetic figures, whether 
Elijah or Elijah or Samuel, 

284
00:18:33,520 --> 00:18:34,560
etcetera. 
Go ahead. 

285
00:18:34,680 --> 00:18:37,920
Andrew. 
Chronicles would be in the 

286
00:18:37,920 --> 00:18:38,520
writings. 
Yeah. 

287
00:18:38,640 --> 00:18:39,480
Yeah. 
Historical. 

288
00:18:39,480 --> 00:18:40,680
Yeah. 
Absolutely. 

289
00:18:42,200 --> 00:18:45,720
And is the the Hebrew? 
Yes, the last. 

290
00:18:45,720 --> 00:18:50,440
Chapter of Chronicles is the 
last chapter of the Hebrew 

291
00:18:50,960 --> 00:18:52,600
Testament. 
Yep, Yep, I. 

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00:18:53,560 --> 00:18:58,280
Commend that to you as worthy of
your reading, and think about 

293
00:18:58,280 --> 00:18:59,520
that being the last word in 
Hebrew. 

294
00:19:01,520 --> 00:19:03,480
Yes, yes. 
So in your, in your, in your 

295
00:19:03,480 --> 00:19:08,080
free time today, look at Second 
Chronicles 36 and try to find 

296
00:19:08,080 --> 00:19:11,400
the. 
Massive ellipsis, the dot dot 

297
00:19:11,400 --> 00:19:15,320
dot like it's almost like A to 
be continued or it's almost like

298
00:19:15,320 --> 00:19:19,240
a in one of The Avengers movies 
where they have like credits and

299
00:19:19,240 --> 00:19:21,760
then the teasers like, Oh no, 
you know something's going to 

300
00:19:21,760 --> 00:19:26,400
happen next. 
So which at the end of Avengers,

301
00:19:26,400 --> 00:19:30,440
which one end game, like the 
last proper one, There's no kind

302
00:19:30,440 --> 00:19:34,560
of sorry. 
OK, OK, well, there's no teaser 

303
00:19:34,560 --> 00:19:37,080
at the end. 
All you hear is like a like a 

304
00:19:37,080 --> 00:19:39,440
iron kind of hammer. 
And then it just stops. 

305
00:19:39,440 --> 00:19:41,720
And I think that's the perfect 
way to close a cannon. 

306
00:19:42,200 --> 00:19:44,920
Just like ending with Return of 
the Jedi rather than adding 

307
00:19:44,920 --> 00:19:46,240
anything afterwards. 
Sorry. 

308
00:19:47,320 --> 00:19:50,600
OK, let's go and look at some 
theological significance to this

309
00:19:50,600 --> 00:19:55,200
tripartite cannon. 
Let's see. 

310
00:19:55,200 --> 00:20:00,920
Where's my notes? 
There is Dan, can you skip 

311
00:20:01,200 --> 00:20:08,640
really quickly to actually no, 
So keep that question in your 

312
00:20:08,640 --> 00:20:10,880
mind. 
How do these three parts of the 

313
00:20:10,880 --> 00:20:14,600
Canon relate to each other? 
And we'll, we'll address that in

314
00:20:14,600 --> 00:20:18,040
about 15 minutes. 
For now, we'll look at each of 

315
00:20:18,040 --> 00:20:21,880
these collections individually, 
the law, the profits, and the 

316
00:20:21,880 --> 00:20:25,680
writings, and see how they. 
Were composed how they came to 

317
00:20:25,680 --> 00:20:28,280
be. 
So let's let's look at this next

318
00:20:28,280 --> 00:20:31,320
term. 
Let's define it formation. 

319
00:20:32,320 --> 00:20:36,760
I'll define this as the process 
of composing, collecting and 

320
00:20:36,760 --> 00:20:41,280
ordering the books of the Canon.
So I think it's important to 

321
00:20:41,280 --> 00:20:45,000
understand how authorship worked
in the Old Testament or in the 

322
00:20:45,040 --> 00:20:49,040
in the ancient world really in 
general, it's it was a process 

323
00:20:49,880 --> 00:20:53,840
that was not a solo endeavor. 
Sometimes it could obviously be 

324
00:20:54,080 --> 00:20:57,920
a solo endeavor. 
We have personal memoirs really 

325
00:20:57,920 --> 00:21:02,360
throughout antiquity, Marcus 
Aurelius was someone who's sort 

326
00:21:02,360 --> 00:21:04,680
of most famously had his own 
personal notes that were 

327
00:21:04,680 --> 00:21:08,200
eventually published, etcetera. 
So you could have a solo 

328
00:21:08,200 --> 00:21:11,680
writing, but for the most part 
there was a degree of of 

329
00:21:11,680 --> 00:21:14,360
collaboration in the process of 
writing. 

330
00:21:14,600 --> 00:21:20,280
We have this even explicitly 
described in Jeremiah, Jeremiah 

331
00:21:20,280 --> 00:21:24,880
36. 
Jeremiah's scribe, Baruch has a 

332
00:21:24,880 --> 00:21:31,360
very important role to play in 
the first instance of Jeremiah 

333
00:21:32,240 --> 00:21:36,200
dictating the scroll and the 
scroll is burnt by an apostate 

334
00:21:36,200 --> 00:21:39,520
king and so Jeremiah has to 
dictate it again and Baruch 

335
00:21:39,640 --> 00:21:43,440
copies it again. 
So Baruch has a, an 

336
00:21:43,440 --> 00:21:49,000
authoritative role really in, 
in, in inscribing and copying 

337
00:21:49,000 --> 00:21:54,360
and preserving the text that 
originated from Jeremiah. 

338
00:21:54,920 --> 00:22:00,600
We also have a description of 
Proverbs, of the Proverbs many, 

339
00:22:00,600 --> 00:22:05,080
most of which originated in 
Solomon, but we have a 

340
00:22:05,080 --> 00:22:13,640
description in Proverbs 25 of of
how this process came to be 

341
00:22:14,000 --> 00:22:17,280
Proverbs 25 verse one. 
These also are Proverbs of 

342
00:22:17,280 --> 00:22:22,560
Solomon, which the men of 
Hezekiah, king of Judah copied. 

343
00:22:22,840 --> 00:22:26,360
So that is, there's several 
generations between Solomon and 

344
00:22:26,360 --> 00:22:30,720
Hezekiah. 
And the act of copying probably 

345
00:22:30,720 --> 00:22:36,160
also entailed ordering, ordering
Proverbs, putting one after 

346
00:22:36,160 --> 00:22:40,560
another. 
You can do a lot by ordering 

347
00:22:41,120 --> 00:22:48,320
things together. 
So for example, let's see here 

348
00:22:48,320 --> 00:22:59,680
if you have, if you put a Bob 
Dylan song next to next to a 

349
00:23:01,200 --> 00:23:06,880
sort of a, how do I put it 
atypical or a, if you have the 

350
00:23:06,880 --> 00:23:11,200
national anthem song with great 
pomp and circumstance, and you 

351
00:23:11,200 --> 00:23:14,680
put that on one track and then 
you have Bob Dylan at the second

352
00:23:14,680 --> 00:23:20,160
track, you might then 
communicate, I'm saying a 

353
00:23:20,160 --> 00:23:23,440
subversive message about the 
first thing that I said, and 

354
00:23:23,440 --> 00:23:24,960
you're putting those two things 
together. 

355
00:23:24,960 --> 00:23:29,160
So the collection itself is 
beginning a meaning that is 

356
00:23:30,640 --> 00:23:33,240
constitutive of both of those 
elements as they interact with 

357
00:23:33,240 --> 00:23:35,360
each other. 
That's more of a subversive 

358
00:23:35,360 --> 00:23:37,840
example. 
On the other hand, you can put 

359
00:23:38,160 --> 00:23:40,120
put two things together, almost 
like 2. 

360
00:23:40,120 --> 00:23:43,680
Have you ever seen the movie 
with the rat who cooks 

361
00:23:43,840 --> 00:23:45,960
ratatouille? 
You know, when he closes his 

362
00:23:45,960 --> 00:23:48,040
eyes, he's like, no, no, no, 
take that strawberry. 

363
00:23:48,040 --> 00:23:49,920
OK. 
And what color do you see? 

364
00:23:49,920 --> 00:23:51,600
And his brother sees a faint 
red. 

365
00:23:51,600 --> 00:23:54,840
He's like, and now take that 
cheese, put it together, and all

366
00:23:54,840 --> 00:23:56,360
of a sudden there's an 
explosion, right? 

367
00:23:56,680 --> 00:24:03,800
So if you put two proverbs 
together, one that says, for 

368
00:24:03,800 --> 00:24:09,880
example, like if you if you if 
you put one that has a timeless 

369
00:24:09,880 --> 00:24:14,080
principle about how you should 
live your life, and then another

370
00:24:14,080 --> 00:24:17,840
proverb right after it, that 
kind of gives you a nuance to 

371
00:24:17,840 --> 00:24:19,800
that principle. 
You have both of those things 

372
00:24:19,800 --> 00:24:23,280
being true at the same time and 
the tension is supposed to be 

373
00:24:23,280 --> 00:24:25,960
appreciated. 
So it could be that Solomon said

374
00:24:25,960 --> 00:24:29,240
both of those proverbs, but 
Hezekiah scribes were the ones 

375
00:24:29,240 --> 00:24:31,280
that put it together in its 
collection. 

376
00:24:31,520 --> 00:24:34,640
And that gives us a canonical 
meaning that is really the 

377
00:24:34,640 --> 00:24:37,000
fullest meaning of those two 
texts put together. 

378
00:24:37,840 --> 00:24:42,760
Similarly, you can see how the 
the the Psalms were not all 

379
00:24:42,760 --> 00:24:45,360
written by David. 
You also have Asaphs. 

380
00:24:45,360 --> 00:24:50,120
I'm originating in Moses. 
You have many generations of 

381
00:24:50,120 --> 00:24:55,480
Psalms that David could not have
compiled in their fivefold 

382
00:24:55,480 --> 00:24:57,560
format. 
Maybe he initiated that that 

383
00:24:57,560 --> 00:25:00,320
process. 
But because many of the Psalms 

384
00:25:00,320 --> 00:25:03,400
were written after David, even 
their inscriptions would say so.

385
00:25:04,880 --> 00:25:06,560
Their super descriptions would 
say so. 

386
00:25:06,880 --> 00:25:11,040
It must have been someone after 
the psalmist who arranged it, 

387
00:25:11,040 --> 00:25:13,400
put it together. 
And sure enough, they put it 

388
00:25:13,400 --> 00:25:18,320
together in A5 part structure to
mirror to to to resemble the 

389
00:25:18,320 --> 00:25:21,800
five part structure of Genesis, 
Exodus, Leviticus, Numbers and 

390
00:25:21,800 --> 00:25:25,760
Deuteronomy. 
So this ordering is it does 

391
00:25:25,760 --> 00:25:30,640
something to or it draws out a 
fuller what we call canonical 

392
00:25:30,640 --> 00:25:34,520
meaning in the text that is 
latent, certainly present there 

393
00:25:34,520 --> 00:25:37,760
in the original form that might 
have come from Moses or David. 

394
00:25:38,040 --> 00:25:41,360
But when it's put together 
canonically by I would argue 

395
00:25:41,360 --> 00:25:45,320
Spirit inspired collectors of 
scripture who are really 

396
00:25:45,320 --> 00:25:50,280
operating with the prophetic 
function, then this is how this 

397
00:25:50,280 --> 00:25:54,800
is the fuller picture of how Old
Testament Canon comes together. 

398
00:25:54,800 --> 00:25:58,520
So it's definitely authorship 
that involves singular 

399
00:25:58,520 --> 00:26:01,800
individuals who are inspired by 
God prophets. 

400
00:26:01,800 --> 00:26:05,480
There is a historical Moses, 
historical Jeremiah, historical 

401
00:26:05,480 --> 00:26:08,800
Solomon, historical Ezekiel. 
But then there's also a 

402
00:26:08,800 --> 00:26:12,960
collaboration of Spirit inspired
individuals who are either 

403
00:26:12,960 --> 00:26:17,440
assisting in the composition or 
subsequently collecting, 

404
00:26:17,440 --> 00:26:23,160
arranging and shaping the the 
the the the the Canon of 

405
00:26:23,160 --> 00:26:25,560
Scripture. 
Any questions about this 

406
00:26:25,560 --> 00:26:31,840
definition of formation? 
All right, let's go to the next 

407
00:26:31,840 --> 00:26:32,240
slide. 
Sorry. 

408
00:26:34,280 --> 00:26:35,240
Question on. 
Formation. 

409
00:26:35,240 --> 00:26:35,880
Yes, go ahead. 
What? 

410
00:26:35,960 --> 00:26:40,440
You describe describe how a lot 
of Jewish scholars also believe 

411
00:26:41,160 --> 00:26:44,480
the Old Testament to be or not, 
though what they would not help 

412
00:26:45,120 --> 00:26:47,920
the. 
Old Testament but to not Yeah 

413
00:26:47,920 --> 00:26:48,880
in. 
Fact. 

414
00:26:48,880 --> 00:26:53,040
Let's go to. 
Let's skip next slide and then 

415
00:26:53,920 --> 00:26:57,080
next one. 
Yeah, what we'll find actually 

416
00:26:57,080 --> 00:27:02,400
is that in the in the Talmud, 
in, in, in Yoma. 

417
00:27:02,400 --> 00:27:07,080
So Talmud track date Yoma, 
section 80, subsection A. 

418
00:27:07,680 --> 00:27:11,960
They actually identified Jabez, 
mentioned in First Chronicles 2,

419
00:27:12,200 --> 00:27:15,760
as having a kind of a team of 
super scribes that are able to 

420
00:27:17,320 --> 00:27:22,440
to to copy and then shape the 
Torah as it had been delivered 

421
00:27:22,440 --> 00:27:25,000
by Moses. 
Also rabbinic tradition. 

422
00:27:25,400 --> 00:27:31,640
So tractate Sanhedrin, section 
21, subsection B, they say that 

423
00:27:31,960 --> 00:27:36,400
Ezra changed the script of Torah
from an older alphabet, paleo 

424
00:27:36,400 --> 00:27:41,400
Hebrew alphabet and updated it 
to to the Assyrian script. 

425
00:27:41,400 --> 00:27:43,920
That's more similar to what we 
have of Hebrew script today. 

426
00:27:44,320 --> 00:27:49,440
So at the very least the the 
rabbis who were legitimate, like

427
00:27:49,480 --> 00:27:55,920
really skillful scholars of 
their day, they understood that 

428
00:27:55,920 --> 00:27:57,920
there were different generations
of Hebrew scripts. 

429
00:27:57,920 --> 00:28:02,200
So at the very least Ezra must 
have updated the the script. 

430
00:28:02,200 --> 00:28:05,480
From what had been transmitted 
from Moses, but then all the way

431
00:28:05,480 --> 00:28:09,520
into the day of Ezra to what 
then what became the final form 

432
00:28:09,680 --> 00:28:12,400
of the, the Torah. 
So good question. 

433
00:28:12,800 --> 00:28:16,680
We'll, we'll, we'll say more 
about that after we go back two 

434
00:28:16,680 --> 00:28:20,920
or three slides to authenticity.
So next slide, so. 

435
00:28:21,600 --> 00:28:24,480
Our lecture is about the 
formation and the authenticity 

436
00:28:24,480 --> 00:28:28,440
of the Old Testament Canon. 
So we've defined Canon, we've 

437
00:28:28,440 --> 00:28:31,680
defined Old Testament, now we've
defined formation. 

438
00:28:31,680 --> 00:28:35,120
So now finally authenticity. 
This is this is usually where 

439
00:28:35,120 --> 00:28:38,360
the rub is. 
This is where questions of can 

440
00:28:38,360 --> 00:28:44,720
we rely on the Bible arise 
because of of the, the, the fear

441
00:28:44,720 --> 00:28:49,960
or the the the important 
question of is this really from 

442
00:28:50,120 --> 00:28:53,600
a historical Moses? 
Is this really from Jeremiah? 

443
00:28:53,600 --> 00:28:57,960
Is this really from the 
individual who is purported to 

444
00:28:57,960 --> 00:29:01,000
have been inspired by God? 
If there wasn't a historical 

445
00:29:01,000 --> 00:29:04,560
Moses, then I think that poses 
huge problems for how we 

446
00:29:04,560 --> 00:29:09,520
understand God to have revealed 
authoritative speech to his 

447
00:29:09,520 --> 00:29:12,360
people through a vehicle of a, 
of a, of a human being. 

448
00:29:12,360 --> 00:29:17,040
If that human being never 
existed, then that that really 

449
00:29:17,040 --> 00:29:19,880
poses huge problems for our 
understanding of Scripture. 

450
00:29:20,440 --> 00:29:28,360
So authenticity, let's define it
as it's, it's so authenticity. 

451
00:29:28,360 --> 00:29:32,000
We can define it by when we see 
it, and we can we can. 

452
00:29:32,000 --> 00:29:34,120
Conclude that something is 
authentic. 

453
00:29:34,560 --> 00:29:39,160
When the genuine origin of that 
text resides in the attributed 

454
00:29:39,560 --> 00:29:44,880
author. 
So is something is Psalm 16 

455
00:29:45,920 --> 00:29:49,440
originating from David? 
Peter quotes it in Acts chapter 

456
00:29:49,440 --> 00:29:53,600
2. 
So if David never existed, Peter

457
00:29:53,600 --> 00:29:56,960
is saying a falsehood because 
David never existed. 

458
00:29:56,960 --> 00:29:59,080
And then how can he? 
How can he attribute this? 

459
00:29:59,080 --> 00:30:04,040
To David. 
That's how the logically how the

460
00:30:04,040 --> 00:30:09,000
problem is presented. 
Furthermore, when Jesus quotes 

461
00:30:09,000 --> 00:30:13,480
Moses, he talks about the book 
of Moses or simply he says Moses

462
00:30:13,520 --> 00:30:19,600
in to speak of the law that he's
disputing debating about with 

463
00:30:19,920 --> 00:30:27,080
the Pharisees. 
Now our underlying concept here 

464
00:30:27,080 --> 00:30:31,560
that we have to uphold, and then
I'm going to make a case for is 

465
00:30:31,560 --> 00:30:36,120
that the genuine origin of that 
text resides in the attributed 

466
00:30:36,120 --> 00:30:38,400
author. 
Now, this leaves a lot of space,

467
00:30:38,400 --> 00:30:43,200
and though there could be a lot 
of debate here, some scholars 

468
00:30:43,200 --> 00:30:47,160
might be more more comfortable 
with saying only a tiny modicum 

469
00:30:47,160 --> 00:30:51,400
of the text actually came from 
perhaps a historical Moses or 

470
00:30:51,400 --> 00:30:53,440
historical David. 
And then that leaves a whole 

471
00:30:53,440 --> 00:30:57,080
bunch of room for several or 
many, many generations of 

472
00:30:57,080 --> 00:31:00,560
recensions and things that 
subverted, rewrote, and 

473
00:31:00,560 --> 00:31:03,040
completely contradicted what 
Moses originally said. 

474
00:31:04,520 --> 00:31:06,640
That's not what I'm going to 
argue for today. 

475
00:31:07,400 --> 00:31:16,440
On the other hand, when you look
at say, Plato quoting Plato 

476
00:31:16,440 --> 00:31:20,320
quoting Homer and just saying 
Homer said, and then he'll quote

477
00:31:20,320 --> 00:31:24,560
from the Odyssey of the Iliad or
more, let's see here. 

478
00:31:24,560 --> 00:31:29,520
More specifically, Aristotle 
doing the same in Aristotle's 

479
00:31:29,520 --> 00:31:33,840
stay, there was a burgeoning 
library in Alexandria where the 

480
00:31:33,840 --> 00:31:37,200
first authoritative editions of 
Homer were emerging. 

481
00:31:37,640 --> 00:31:41,160
And so you actually have in our 
in our manuscripts of the 

482
00:31:41,160 --> 00:31:44,280
Odyssey in the Iliad, you have 
like asterisks and different 

483
00:31:45,360 --> 00:31:48,800
marginal notes that say this 
probably wasn't original to 

484
00:31:48,800 --> 00:31:52,920
Homer or this was original to 
Homer, but it's reworked by so 

485
00:31:52,920 --> 00:31:57,360
and so or, And so there's like a
commentary on on the historical 

486
00:31:57,360 --> 00:32:00,800
Homer in those in those 
manuscripts that are housed in 

487
00:32:00,800 --> 00:32:05,120
the Alexandrian Library in the 
time of of Aristotle and 

488
00:32:05,120 --> 00:32:08,000
following. 
But there was still their 

489
00:32:08,000 --> 00:32:11,800
convention to say Homer said. 
So there was there was an extent

490
00:32:11,800 --> 00:32:16,800
to which an ancient text with 
its its collective 

491
00:32:16,800 --> 00:32:23,240
interpretation and which with 
its with its tradition of 

492
00:32:23,240 --> 00:32:28,720
interpretation was accepted as 
being genuinely Homeric, even if

493
00:32:28,720 --> 00:32:32,800
there were some ambiguities and 
uncertainties about a vowel here

494
00:32:32,800 --> 00:32:36,560
or a vowel there. 
Now when we come to Jesus 

495
00:32:36,560 --> 00:32:43,400
quoting Moses, we can I I think 
we can also have an approach 

496
00:32:43,400 --> 00:32:48,800
that says if there were several 
instances throughout the history

497
00:32:48,800 --> 00:32:55,040
from historical Moses to 
historical Jesus where the 

498
00:32:55,040 --> 00:32:58,720
initial utterance from Moses as 
he wrote it down in paleo 

499
00:32:58,720 --> 00:33:02,480
Hebrew, then was given an 
additional explanation by a 

500
00:33:02,480 --> 00:33:06,120
spirit inspired individual who 
was writing in the faithful 

501
00:33:06,120 --> 00:33:09,360
tradition of Moses. 
Just like Moses handed down his 

502
00:33:09,360 --> 00:33:12,960
mantle of authority to Joshua, 
Joshua to those after him. 

503
00:33:13,200 --> 00:33:19,040
I think there is a, a 
theological allowance for a 

504
00:33:19,040 --> 00:33:22,880
measure of, of, of collaboration
after Moses. 

505
00:33:23,160 --> 00:33:29,680
That brings us to the final form
of the Torah of Genesis through 

506
00:33:29,680 --> 00:33:35,000
Deuteronomy that was given to us
by Ezra, who is very much 

507
00:33:35,000 --> 00:33:41,600
described as a second Moses. 
He's the the in in Ezra. 

508
00:33:41,640 --> 00:33:45,360
Would that be chapter 5 through 
7 as he emerges in Persia as 

509
00:33:45,360 --> 00:33:49,640
someone who's going to travel 
back with the Exiles to Israel 

510
00:33:49,640 --> 00:33:54,120
and re teach them the law as 
they learn, as they relearn how 

511
00:33:54,120 --> 00:33:57,640
to live faithfully as God's 
covenant people in Israel. 

512
00:33:57,800 --> 00:34:03,040
He's re reviving the law in 
their hearts by copying it, by 

513
00:34:03,040 --> 00:34:06,920
interpreting it and even 
translating it into an Aramaic 

514
00:34:06,920 --> 00:34:10,880
interpretation. 
So this is what Ezra is doing as

515
00:34:10,880 --> 00:34:15,120
a second Moses as a spirit 
inspired individual who can then

516
00:34:15,120 --> 00:34:19,120
say thus saith the Lord and thus
saith Moses or God through 

517
00:34:19,360 --> 00:34:22,440
Moses. 
So this on the one hand is not 

518
00:34:22,440 --> 00:34:26,320
allowing for a kind of 
minimalist approach saying Moses

519
00:34:26,320 --> 00:34:29,360
might have said God said, but he
didn't say anything after that. 

520
00:34:29,360 --> 00:34:32,400
And it was a whole bunch of 
rolling tradition that. 

521
00:34:32,960 --> 00:34:35,400
Really undermine what the 
historical Moses said. 

522
00:34:35,719 --> 00:34:39,239
But on the other hand, is also 
allowing for a, a, a, an 

523
00:34:39,239 --> 00:34:42,920
understanding of inspiration 
where the prophetic authority 

524
00:34:42,920 --> 00:34:49,960
continues after Moses and can 
give, can, can collect, can 

525
00:34:49,960 --> 00:34:56,760
shape and update what Moses says
to the final form of Ezra that 

526
00:34:56,760 --> 00:35:02,560
we have in 450 BC in Ezra. 
That's a whirlwind kind of 

527
00:35:02,560 --> 00:35:05,080
historical introduction to the 
composition of the Torah. 

528
00:35:05,400 --> 00:35:07,920
Do we have any questions about 
that, especially as it pertains 

529
00:35:07,920 --> 00:35:09,680
to authority? 
Go ahead, Jared. 

530
00:35:10,480 --> 00:35:13,640
It's easy to understand sort of 
from a secular perspective why 

531
00:35:14,640 --> 00:35:18,600
text coming from a largely oral 
culture much longer ago where 

532
00:35:20,000 --> 00:35:23,240
between might have multiple 
receptions taking inspiration 

533
00:35:23,240 --> 00:35:24,640
out of them for a second, yeah, 
yeah. 

534
00:35:24,720 --> 00:35:27,800
Why later text where you have 
more circulating copies and 

535
00:35:28,640 --> 00:35:30,400
better practices would have less
of that. 

536
00:35:30,520 --> 00:35:33,920
But if we're saying these are 
authentic, these are inspired, 

537
00:35:33,920 --> 00:35:37,000
this is the word of God and we 
do allow for some level of 

538
00:35:37,000 --> 00:35:39,080
retention that's developing that
text in. 

539
00:35:39,480 --> 00:35:41,000
The old. 
Testament, yeah. 

540
00:35:41,280 --> 00:35:43,880
And we just don't have that in 
the New Testament. 

541
00:35:43,880 --> 00:35:46,840
We maybe argue about like the 
long ending. 

542
00:35:46,960 --> 00:35:48,720
Markers that. 
Yeah, yeah. 

543
00:35:49,040 --> 00:35:51,640
No one would say that. 
Yeah, Irenaeus was allowed to 

544
00:35:51,640 --> 00:35:52,800
write. 
Yeah. 

545
00:35:52,840 --> 00:35:54,240
Oh, yeah, yeah, yeah. 
What would be? 

546
00:35:54,400 --> 00:35:56,560
Sort. 
Of a. 

547
00:35:57,400 --> 00:35:59,760
Good biblical. 
Inherently biblical reason for 

548
00:35:59,840 --> 00:36:02,520
why you would have. 
A difference, difference between

549
00:36:02,520 --> 00:36:05,080
Old Testament composition and 
New Testament composition. 

550
00:36:06,720 --> 00:36:12,760
So I, I, I think it has to do 
with the fact, so we have the, 

551
00:36:12,760 --> 00:36:16,520
the prophetic and the Apostolic 
voice, which is really the same 

552
00:36:16,520 --> 00:36:19,200
voice, but it's just different 
sides of Christ's incarnation. 

553
00:36:19,600 --> 00:36:23,000
The prophetic voice before 
Christ is, you know, 1500 years 

554
00:36:23,000 --> 00:36:26,520
old or 1300 years old depending 
on the date of the Exodus. 

555
00:36:27,200 --> 00:36:30,440
And so that's 1300 years of 
prophetic voice. 

556
00:36:31,480 --> 00:36:35,720
Or if we, if we, if we allow for
a 400 year period of silence 

557
00:36:35,720 --> 00:36:39,960
where no authoritative scripture
was written, then that's 1300 to

558
00:36:40,000 --> 00:36:44,400
400 BC. 
So 700 years of the 

559
00:36:44,440 --> 00:36:46,400
authoritative voice being live 
being. 

560
00:36:46,480 --> 00:36:49,960
So the Spirit working through 
Moses and the prophets to 

561
00:36:50,160 --> 00:36:52,840
communicate God's word in 
written form. 

562
00:36:53,480 --> 00:36:56,880
So that allows, I think 
theologically for 700 years of 

563
00:36:56,880 --> 00:37:00,880
the Spirit to work through the 
processes of, of, of, of human 

564
00:37:00,880 --> 00:37:05,680
authorship in its ancient form. 
Whereas after Christ it's 90 

565
00:37:05,680 --> 00:37:09,800
years, or if, if Jesus is 
beginning his ministry in 30 AD,

566
00:37:10,040 --> 00:37:12,880
it's really a 60 year window of 
the Spirit working through that 

567
00:37:12,880 --> 00:37:15,800
same prophetic voice, this time 
through the apostles. 

568
00:37:16,080 --> 00:37:21,040
So because it's a shorter 
period, we see the we see the 

569
00:37:21,040 --> 00:37:24,520
collaborative processes of the 
apostles as they as they work 

570
00:37:24,520 --> 00:37:28,560
together to write their texts. 
We see that kind of narrow to a 

571
00:37:28,560 --> 00:37:32,400
smaller period. 
So you see less of the of the 

572
00:37:32,400 --> 00:37:34,760
processes that you would see 
over 700 years for the Old 

573
00:37:34,760 --> 00:37:36,760
Testament. 
Yeah, good question. 

574
00:37:42,150 --> 00:37:43,630
Yeah, yeah. 
And so. 

575
00:37:44,070 --> 00:37:47,750
The having a book having 
literally having a binding to 

576
00:37:47,750 --> 00:37:49,590
your book. 
Allow us for cross referencing 

577
00:37:49,590 --> 00:37:54,590
in a way that wasn't as easily 
accessible with with scrolls. 

578
00:37:54,590 --> 00:37:57,630
So yeah, good question. 
Yes, Debbie. 

579
00:37:58,880 --> 00:38:05,280
The ascension is it's so it's 
it's a a revision to a text that

580
00:38:05,280 --> 00:38:11,800
kind of re does the text to a a 
large enough extent that it is 

581
00:38:12,920 --> 00:38:15,360
not merely like a correcting and
misspelling, but it's giving a 

582
00:38:15,360 --> 00:38:19,600
different version to it. 
So we have the 15. 

583
00:38:19,600 --> 00:38:21,360
Correct me if I'm wrong with 
these dates. 

584
00:38:21,360 --> 00:38:31,560
What's the earliest BCP? 
1537, No 1550, 1549, OK, 4749, 

585
00:38:31,560 --> 00:38:35,080
one of those. 
So 1540 something retention and 

586
00:38:35,080 --> 00:38:37,240
then we have several more after 
that. 

587
00:38:37,240 --> 00:38:40,840
And finally Richard Hooker's 
1662, which is then considered 

588
00:38:40,840 --> 00:38:43,000
the authoritative. 
And so there were enough 

589
00:38:43,200 --> 00:38:45,960
substantial changes that it 
wasn't just a new addition, but 

590
00:38:45,960 --> 00:38:48,520
it was a retention. 
And so retention is a more 

591
00:38:48,520 --> 00:38:52,320
significant revision to a text. 
Yeah, good question. 

592
00:38:53,520 --> 00:38:54,400
All right, go ahead. 
Just. 

593
00:38:54,400 --> 00:38:55,440
Quickly. 
Comment on that. 

594
00:39:00,520 --> 00:39:03,920
That had been changed or 
corrected in the Canon. 

595
00:39:04,960 --> 00:39:06,520
Yeah, there. 
Was something that Moses had 

596
00:39:06,520 --> 00:39:07,680
said. 
Yeah, yeah. 

597
00:39:07,680 --> 00:39:09,760
But. 
That then got changed as we've 

598
00:39:09,880 --> 00:39:13,960
received the text. 
Was that saying of his not God's

599
00:39:13,960 --> 00:39:15,880
speech? 
Or was it God's speech that 

600
00:39:15,880 --> 00:39:20,000
needed to be updated? 
So that's a question that has 

601
00:39:20,000 --> 00:39:23,880
implications for our entire 
discussion of Canon. 

602
00:39:24,320 --> 00:39:28,440
So for example, the, the letters
that Paul, so Paul's 

603
00:39:28,440 --> 00:39:32,680
correspondence to Corinth has at
least 2 letters that have not 

604
00:39:32,680 --> 00:39:34,600
been preserved. 
And so the question is, are 

605
00:39:34,600 --> 00:39:37,920
those God's speech if they're 
not preserved canonically? 

606
00:39:37,920 --> 00:39:41,880
I think we need to have a, a 
robust theology of God's 

607
00:39:41,880 --> 00:39:45,400
Providence for the preservation.
So the providential preservation

608
00:39:45,400 --> 00:39:51,520
of Scripture, the Spirit was not
only active in in the production

609
00:39:51,520 --> 00:39:53,920
of the text from speech to 
writing. 

610
00:39:54,600 --> 00:39:57,600
The Spirit is also active in the
preservation of the text and the

611
00:39:57,600 --> 00:40:00,480
collecting of the text into a 
canonical whole. 

612
00:40:00,800 --> 00:40:06,480
So I think from our theological 
concept of God's Providence and 

613
00:40:06,480 --> 00:40:11,680
from the teaching of Scripture 
itself, that not one jot or 

614
00:40:11,680 --> 00:40:14,040
title will fall from this word 
until everything has been 

615
00:40:14,040 --> 00:40:17,240
accomplished. 
There is, down to the minutiae, 

616
00:40:17,240 --> 00:40:19,600
a a providential overseeing of 
this process. 

617
00:40:19,880 --> 00:40:23,560
So that we can say what has been
preserved, we can confidently 

618
00:40:24,600 --> 00:40:26,640
receive and hold on to as the 
word of God. 

619
00:40:26,960 --> 00:40:30,960
And then what will we do for 
stuff that once was there and is

620
00:40:30,960 --> 00:40:34,600
not there any longer? 
We can hypothesize one way or 

621
00:40:34,600 --> 00:40:36,960
the other, but I think if we 
understand that God has 

622
00:40:36,960 --> 00:40:40,360
providently preserved it, then 
that's sufficient for us to know

623
00:40:40,360 --> 00:40:43,520
what we handle as Scripture. 
So, yeah, question. 

624
00:40:44,320 --> 00:40:45,640
All right, let's go to the next 
slide. 

625
00:40:47,360 --> 00:40:52,360
OK, so that was pretty much this
is a summary of what we've 

626
00:40:52,360 --> 00:40:56,880
spoken about in the last 15 or 
so minutes theologically. 

627
00:40:56,880 --> 00:41:02,400
Now talking about the tripartite
structure, the Torah. 

628
00:41:02,400 --> 00:41:07,480
So Genesis through Deuteronomy, 
it sets the terms of God's 

629
00:41:07,480 --> 00:41:10,280
covenant. 
It forms the first major section

630
00:41:10,280 --> 00:41:15,760
of the biblical Canon. 
And this Torah, this fivefold 

631
00:41:15,760 --> 00:41:18,880
law of God never had any 
competitors. 

632
00:41:18,920 --> 00:41:21,920
Like there wasn't another 
alleged book of Moses that 

633
00:41:22,720 --> 00:41:25,680
created a hexatu. 
Oh, there's a term for hexatuke,

634
00:41:25,680 --> 00:41:29,080
which includes Joshua because 
terminotically that helps if you

635
00:41:29,080 --> 00:41:31,520
read the law with Joshua right 
after it. 

636
00:41:31,520 --> 00:41:34,760
But there was never a separate 
book that someone said, oh, that

637
00:41:34,760 --> 00:41:37,600
was also one of the books of, of
Moses's law. 

638
00:41:38,360 --> 00:41:41,280
And then, you know, 1 sect 
disputing with another sect. 

639
00:41:41,480 --> 00:41:45,160
There were certainly Jewish 
sects throughout antiquity, but 

640
00:41:45,160 --> 00:41:48,600
they never debated about what 
was actually Moses, the law 

641
00:41:48,600 --> 00:41:52,000
revealed to Moses. 
They all agreed these five books

642
00:41:52,000 --> 00:41:54,480
are God's authoritative 
revelation to us that even the 

643
00:41:54,480 --> 00:41:58,680
Sadducees agree with the 
Pharisees that Genesis through 

644
00:41:58,680 --> 00:42:02,320
Deuteronomy was the law given by
God through Moses. 

645
00:42:02,840 --> 00:42:07,240
So it was never really disputed,
never any competitors, and it 

646
00:42:07,240 --> 00:42:13,200
forms the first major section of
the biblical Canon as a covenant

647
00:42:13,200 --> 00:42:16,360
setting text. 
Like here are the terms of what 

648
00:42:16,360 --> 00:42:18,920
it means. 
Here the terms of the terms of 

649
00:42:18,920 --> 00:42:21,480
your covenant relationship with 
God. 

650
00:42:21,880 --> 00:42:24,840
Here's how he established things
as the Creator. 

651
00:42:24,960 --> 00:42:28,720
Here's how he described human 
flourishing in Genesis and all 

652
00:42:28,720 --> 00:42:30,400
the Pentuch. 
Here are the. 

653
00:42:30,400 --> 00:42:33,480
Laws that he has commanded you, 
Israel, to follow if you are to 

654
00:42:33,480 --> 00:42:35,360
be his people. 
So. 

655
00:42:36,480 --> 00:42:39,960
The law establishes the covenant
and the terms of the covenant. 

656
00:42:40,200 --> 00:42:44,680
We'll see later the prophets 
call Israel to repentance when 

657
00:42:44,680 --> 00:42:47,160
they have fallen away from the 
covenant. 

658
00:42:47,160 --> 00:42:50,560
The prophets also further 
interpret the terms of the 

659
00:42:50,560 --> 00:42:57,040
covenants and then finally the. 
Writings give us liturgical and 

660
00:42:57,040 --> 00:43:01,520
wisdom nuances and embodiments 
and expressions and 

661
00:43:01,520 --> 00:43:04,200
interpretations of the law and 
the prophets. 

662
00:43:04,200 --> 00:43:07,120
So law, profits, and writings 
work together canonically. 

663
00:43:07,560 --> 00:43:12,720
Let's go to our next slide of 
Torah composition, again to 

664
00:43:12,720 --> 00:43:14,760
reiterate some of the points 
we've already made. 

665
00:43:14,760 --> 00:43:19,360
I find it interesting that 
ironies, Tertullian, Clement of 

666
00:43:19,360 --> 00:43:24,920
Alexandria, all of these are 
writing 2nd century AD. 

667
00:43:24,920 --> 00:43:31,160
So about 150 to 200 years after 
Christ they are. 

668
00:43:31,640 --> 00:43:36,800
They presuppose that same 
rabbinic narrative about Ezra. 

669
00:43:37,280 --> 00:43:41,440
Ezra as someone who had a vital 
role in re establishing the 

670
00:43:41,440 --> 00:43:45,360
Torah after the exile, and he is
the faithful heir of Moses's 

671
00:43:45,360 --> 00:43:49,160
composition. 
So the early patristics were 

672
00:43:49,160 --> 00:43:51,800
actually probably in some kind 
of conversation with early 

673
00:43:51,800 --> 00:43:55,120
rabbinics. 
And so they have that same. 

674
00:43:56,360 --> 00:43:59,600
Unwavering commitments to the 
authority and clarity of 

675
00:43:59,600 --> 00:44:02,680
Scripture, but they also 
understand it at with the 

676
00:44:02,680 --> 00:44:06,160
historical process moving from 
Moses all the way to Ezra. 

677
00:44:06,160 --> 00:44:09,960
Let's go ahead to the next one, 
prophets. 

678
00:44:10,800 --> 00:44:17,000
OK, so from Joshua to 2nd Kings 
and the sources in this in this 

679
00:44:17,000 --> 00:44:22,640
hair in this history really 
extend from 1200 to the exile in

680
00:44:22,640 --> 00:44:26,480
586 BC. 
But it was probably compiled and

681
00:44:26,480 --> 00:44:30,560
edited as one continuous history
after the exile to Babylon. 

682
00:44:30,640 --> 00:44:33,720
And this really I don't think 
should pose any theological 

683
00:44:33,720 --> 00:44:37,720
problem for us because it 
doesn't have an introduction 

684
00:44:37,720 --> 00:44:42,600
saying, you know, I, Hezekiah 
wrote the OR no, I, Joshua wrote

685
00:44:42,600 --> 00:44:46,800
this text. 
We can maybe historically find 

686
00:44:46,800 --> 00:44:50,480
some sources that attribute 
Joshua's narrative to Joshua 

687
00:44:50,480 --> 00:44:57,240
himself, but. 
The the The Expanse from Joshua 

688
00:44:57,240 --> 00:45:02,280
to 2nd Kings fits together as a 
canonical narrative that has so 

689
00:45:02,280 --> 00:45:06,800
many correspondences, so many 
bookends, such a rich literary 

690
00:45:06,800 --> 00:45:10,120
artistry that and it. 
When you get to the end of 

691
00:45:10,120 --> 00:45:12,880
Second Kings, there's a lot of 
retrospect. 

692
00:45:12,880 --> 00:45:15,800
It's this happened because God's
people forsook the law. 

693
00:45:15,800 --> 00:45:19,440
This happened because, well, God
gave the law on Mount Nebo at 

694
00:45:19,440 --> 00:45:22,920
Mount Sinai and Mount Nebo God's
people forsook, and they 

695
00:45:22,920 --> 00:45:25,680
constantly went against the 
prophets who called them back to

696
00:45:25,680 --> 00:45:30,080
repentance. 
And so it is completely 

697
00:45:30,080 --> 00:45:33,160
theologic and not only allowed 
but also encouraged to 

698
00:45:33,160 --> 00:45:40,120
understand this, this expanse 
from Joshua the Second Kings as 

699
00:45:40,120 --> 00:45:43,560
in its final form, as 
authoritative Scripture that is 

700
00:45:43,560 --> 00:45:47,840
intentionally A continuous 
narrative of God's faithfulness 

701
00:45:47,840 --> 00:45:50,120
and Israel's covenant 
unfaithfulness. 

702
00:45:51,080 --> 00:45:54,440
And that is really 
hermeneutically and historically

703
00:45:54,680 --> 00:45:57,520
moving forward to the coming of 
Christ as the ultimate 

704
00:45:57,520 --> 00:46:01,000
revelation of God and the answer
to Israel's covenant 

705
00:46:01,000 --> 00:46:05,640
unfaithfulness. 
The major prophets and the book 

706
00:46:05,640 --> 00:46:11,720
of the 12, the minor prophets, 
they do in literary prophetic 

707
00:46:11,720 --> 00:46:16,080
form what the former prophets. 
So Joshua through second Kings, 

708
00:46:16,240 --> 00:46:20,360
what they do through historical 
narrative. 

709
00:46:20,880 --> 00:46:26,600
So in poetic prophetic 
utterances, Isaiah, Jeremiah and

710
00:46:26,600 --> 00:46:33,760
Ezekiel communicate that same 
legal case against Israel and 

711
00:46:33,880 --> 00:46:39,640
call to repentance for Israel in
their major prophecies, Isaiah, 

712
00:46:39,640 --> 00:46:46,560
Jeremiah and Ezekiel. 
Now these are attributed to real

713
00:46:46,560 --> 00:46:49,960
historical persons, Isaiah, 
Jeremiah, and Ezekiel. 

714
00:46:50,240 --> 00:46:54,640
And we also know that 
specifically with Jeremiah that 

715
00:46:54,640 --> 00:47:00,920
Baruch at the very least, was a 
scribe involved in the process 

716
00:47:01,040 --> 00:47:05,600
of, of, of inscribing the 
revelation that was given to 

717
00:47:05,640 --> 00:47:07,880
Jeremiah. 
And so it's quite likely that 

718
00:47:07,880 --> 00:47:12,560
Isaiah and Ezekiel also had a 
scribe or if or a team of 

719
00:47:12,560 --> 00:47:18,120
scribes or a team of scribes 
helping them in their 

720
00:47:18,120 --> 00:47:23,720
composition of their prophecy. 
I have given this kind of 

721
00:47:23,720 --> 00:47:29,520
lecture a few Times Now at Rez. 
And if I were to turn this into 

722
00:47:29,520 --> 00:47:35,080
a small book, there would be 
there would be a sense in which 

723
00:47:35,760 --> 00:47:41,360
each of the versions of this 
talk is if I say, say I'm, I'm, 

724
00:47:41,400 --> 00:47:42,720
I'm, I'm an authority of any 
kind. 

725
00:47:42,720 --> 00:47:46,280
Say I'm an ultimate authority. 
OK, I, I would have spoken 

726
00:47:46,280 --> 00:47:48,520
authoritatively the first time I
gave this talk. 

727
00:47:48,760 --> 00:47:50,680
I would have spoken authority 
the second and third time. 

728
00:47:50,680 --> 00:47:53,440
And now the fourth time that I 
gave this talk, I'm still 

729
00:47:53,440 --> 00:47:56,720
speaking authoritatively. 
And you might have taken notes 

730
00:47:56,720 --> 00:48:00,560
of this as my students. 
And then if you came together 

731
00:48:00,560 --> 00:48:02,560
and tried to compile the final 
form of what I. 

732
00:48:02,560 --> 00:48:06,920
Did there would be different? 
Different versions of this, but 

733
00:48:07,200 --> 00:48:11,320
a final form that we say OK with
my with with my authority of 

734
00:48:11,320 --> 00:48:14,960
stamp on it. 
This is the view lecture that 

735
00:48:14,960 --> 00:48:16,920
Jacob gives on Old Testament 
formation. 

736
00:48:17,520 --> 00:48:20,680
That's probably what happened 
with Isaiah, Jeremiah and 

737
00:48:20,680 --> 00:48:22,680
Ezekiel. 
They're traveling through 

738
00:48:22,680 --> 00:48:24,800
northern Israel. 
They're traveling through Judah.

739
00:48:25,920 --> 00:48:28,520
Ezekiel has even traveling with 
the Exiles all the way and 

740
00:48:28,520 --> 00:48:31,840
Jeremiah as well with the Exiles
all the way into Babylon. 

741
00:48:32,200 --> 00:48:35,480
And so there is time, there is 
the expanse of time and of 

742
00:48:35,480 --> 00:48:38,640
geography that are involved in 
these prophecies. 

743
00:48:38,880 --> 00:48:42,080
So there were probably different
instances where these prophecies

744
00:48:42,080 --> 00:48:46,320
were uttered. 
And when we bring them together 

745
00:48:46,320 --> 00:48:52,080
to the final form, we need to 
understand the the authoritative

746
00:48:52,480 --> 00:48:57,200
text that's left for us to read 
and follow and obey is the final

747
00:48:57,200 --> 00:49:00,760
form that God also by the Holy 
Spirit was overseeing. 

748
00:49:01,240 --> 00:49:07,200
And so that is what we have with
Isaiah, Jeremiah and Ezekiel. 

749
00:49:07,280 --> 00:49:12,160
And so when you see Isaiah 
chapters one through 39, Isaiah 

750
00:49:12,160 --> 00:49:18,560
chapters 44 through 55, and then
Isaiah chapters 55 through 66, 

751
00:49:19,680 --> 00:49:23,400
scholars might say, oh, one of 
those is actually Isaiah. 

752
00:49:23,600 --> 00:49:26,600
The other one is someone writing
under Isaiah's name 200 years 

753
00:49:26,600 --> 00:49:29,600
later, and then 100 years after 
that a third Isaiah. 

754
00:49:30,120 --> 00:49:34,600
I think the differences in each 
of those quote UN quote Isaiah's

755
00:49:34,800 --> 00:49:38,240
is actually different phases of 
the historical Isaiah's own 

756
00:49:38,240 --> 00:49:42,840
teaching and towards the end of 
his life, probably overseeing a 

757
00:49:42,840 --> 00:49:46,040
process of collecting all those 
prophecies and giving a final 

758
00:49:46,040 --> 00:49:48,800
form. 
I think 1 can make a legitimate,

759
00:49:49,400 --> 00:49:54,360
robust case for Isaiah's agency 
in the final form of his own 

760
00:49:54,360 --> 00:49:57,520
prophecy, and I'd say the same 
for Jeremiah and the same for 

761
00:49:57,520 --> 00:50:03,000
Ezekiel. 
OK, I could say a lot about the 

762
00:50:03,040 --> 00:50:06,960
book of the 12, but for the sake
of time, we can apply the same 

763
00:50:06,960 --> 00:50:11,040
principles for the composition 
of the major prophets to the 

764
00:50:11,040 --> 00:50:12,960
composition of the minor 
prophets. 

765
00:50:12,960 --> 00:50:17,160
Are there any questions at this 
point about the composition and 

766
00:50:17,160 --> 00:50:19,840
formation of the prophetic 
collection? 

767
00:50:21,120 --> 00:50:21,840
Go ahead, Sarah. 
Yeah. 

768
00:50:21,960 --> 00:50:24,960
Because I've heard a few people 
mention that Deutero Isaiah. 

769
00:50:25,760 --> 00:50:29,200
Interpretations. 
Like people Hunter that multiple

770
00:50:29,240 --> 00:50:30,440
people wrote it. 
Yeah, yeah. 

771
00:50:31,320 --> 00:50:35,280
Is that mostly common with 
Isaiah, or did Jeremiah and 

772
00:50:35,640 --> 00:50:37,760
Ezekiel have similar 
interpretations? 

773
00:50:38,680 --> 00:50:47,240
With some people, Jeremiah, 
definitely Ezekiel, I don't, I 

774
00:50:47,240 --> 00:50:48,320
don't know. 
I don't know off the top of my 

775
00:50:48,320 --> 00:50:52,320
head about the the interpretive 
history of of Ezekiel. 

776
00:50:53,360 --> 00:50:58,480
I know that some of it, its 
reception by rabbis was not so 

777
00:50:58,480 --> 00:51:05,280
straightforward, but because of 
basically because it has a image

778
00:51:05,320 --> 00:51:10,320
of, of a Son of man, a very 
almost incarnated revelation of 

779
00:51:10,360 --> 00:51:12,080
of Yahweh. 
And so they found that 

780
00:51:12,080 --> 00:51:14,520
scandalous. 
But because of its origins and 

781
00:51:14,520 --> 00:51:17,680
historical, Ezekiel said we have
to accept that anyway, but it 

782
00:51:17,680 --> 00:51:20,800
actually is a beautiful bridge 
to our incarnational theology in

783
00:51:20,800 --> 00:51:25,040
the New Testament. 
But, but as regards as regards 

784
00:51:25,040 --> 00:51:31,000
the historical processes, so 
most critical scholars will 

785
00:51:31,000 --> 00:51:35,400
because it's sort of the the the
reigning paradigm in historical 

786
00:51:35,400 --> 00:51:37,720
critical scholarship would. 
Think they have? 

787
00:51:37,720 --> 00:51:43,040
To kind of nod to or assent to, 
Oh, of course, this is 3 

788
00:51:43,040 --> 00:51:52,560
Isaiahs, but, or, but the, that 
is not because of, because of, 

789
00:51:54,160 --> 00:51:58,040
of the weight of evidence. 
It's, it's for the most part 

790
00:51:58,040 --> 00:52:02,880
determined by a, a secular 
principle of predictive prophecy

791
00:52:02,880 --> 00:52:08,280
is not a, is not a category. 
So how could Isaiah predict 

792
00:52:08,280 --> 00:52:10,800
Cyrus if Cyrus hadn't existed 
yet? 

793
00:52:11,200 --> 00:52:14,840
And so that's sort of the, the 
key point of saying, OK, so 

794
00:52:15,040 --> 00:52:17,760
first premise, we know that 
predictive prophecy is not a 

795
00:52:17,760 --> 00:52:19,560
thing because we're in a closed 
world universe. 

796
00:52:20,200 --> 00:52:23,080
Second premise Isaiah predicts 
Cyrus. 

797
00:52:23,080 --> 00:52:25,280
Third premise Isaiah lives 
before Cyrus. 

798
00:52:25,280 --> 00:52:28,480
Therefore Isaiah could not have 
predicted Cyrus and therefore we

799
00:52:28,480 --> 00:52:34,560
need to have a later version of 
Isaiah, a pseudepigraphic Isaiah

800
00:52:34,960 --> 00:52:38,520
that's post exilic Richard. 
Schultz, one of my old. 

801
00:52:38,520 --> 00:52:43,560
Professors at Wheaton College, 
top notch Isaiah Scholar is kind

802
00:52:43,560 --> 00:52:48,000
of a minority position in the 
broader critical historical 

803
00:52:48,360 --> 00:52:52,560
school of thought, but has made 
consistently really good cases 

804
00:52:52,560 --> 00:52:56,280
for a a genuine Isaanic unity of
all of Isaiah. 

805
00:52:56,720 --> 00:53:01,680
And just because the paradigm is
leaning it One Direction in a 

806
00:53:01,680 --> 00:53:05,600
particular generation doesn't 
mean that it's intellectually 

807
00:53:06,080 --> 00:53:09,000
foolish to be in a minority 
position on something. 

808
00:53:09,000 --> 00:53:12,080
And so that's personally where I
land with the Isaanic and 

809
00:53:12,080 --> 00:53:14,040
Jeremiah questions. 
So there you go. 

810
00:53:15,080 --> 00:53:18,360
All right, anymore what I see on
your hands around here now. 

811
00:53:19,120 --> 00:53:24,320
OK, let's go ahead and see if we
can finish in and by the hour, 

812
00:53:24,320 --> 00:53:26,080
which will lead time for more 
discussion. 

813
00:53:26,840 --> 00:53:29,000
OK, so summary of the law and 
the prophets. 

814
00:53:29,720 --> 00:53:35,360
We can reasonably say then that 
since Ezra writing ministering 

815
00:53:35,360 --> 00:53:39,400
after, after or in the time of 
Malachi. 

816
00:53:39,400 --> 00:53:42,680
So really at the end of what we 
have as our Old Testament now, 

817
00:53:44,440 --> 00:53:51,640
he quite plausibly was involved 
in the the overseeing the the 

818
00:53:52,160 --> 00:53:54,640
the collection of at the very 
least the law. 

819
00:53:55,080 --> 00:53:58,480
And then since the term law and 
the prophets begins to emerge 

820
00:53:58,480 --> 00:54:02,560
right after Ezra, that is also 
probably when the prophetic 

821
00:54:02,560 --> 00:54:07,680
corpus began to be consolidated.
In fact, Jewish tradition 

822
00:54:07,680 --> 00:54:11,520
preserved in in the Talmud, in 
Yoma. 

823
00:54:12,240 --> 00:54:15,440
So Talmud tractate Yoma and 
tractate Baba Batra. 

824
00:54:16,280 --> 00:54:21,080
They speak of the great assembly
led by Ezra and three prophets 

825
00:54:21,080 --> 00:54:23,920
who collected the scriptures of 
Israel. 

826
00:54:24,400 --> 00:54:26,880
I need to go back and check who 
those 3 prophets were. 

827
00:54:26,880 --> 00:54:31,440
It might be Jeremiah and Ezekiel
or Isaiah, Jeremiah and Ezekiel,

828
00:54:31,440 --> 00:54:35,880
or it might have been 3 prophets
who were contemporaneous to 

829
00:54:35,880 --> 00:54:37,760
Ezra. 
I'll have to go back and check 

830
00:54:38,520 --> 00:54:41,440
that detail there. 
But there is really understood 

831
00:54:41,440 --> 00:54:48,800
as the rabbinic teaching that 
the great assembly which was 

832
00:54:48,800 --> 00:54:52,640
overseen by Ezra were the 
authoritative scribes and 

833
00:54:52,640 --> 00:54:56,760
interpreters and collectors of 
the scriptures that came before 

834
00:54:56,760 --> 00:55:00,920
them and were the ones that 
divide organized it according to

835
00:55:00,920 --> 00:55:05,840
these three major corpora law, 
prophets and writings. 

836
00:55:07,200 --> 00:55:12,280
And so the law and the prophets 
can be summarized as so this is 

837
00:55:12,560 --> 00:55:17,080
putting aside the role of the 
writings temporarily the the law

838
00:55:17,400 --> 00:55:20,200
and the prophets can be 
summarized as the body of 

839
00:55:20,200 --> 00:55:23,440
scriptural texts that teach 
God's covenant to love with 

840
00:55:23,440 --> 00:55:28,040
Israel and Israel's covenant 
obligations to God and to 

841
00:55:28,040 --> 00:55:33,120
neighbor. 
That's why Jesus will speak of 

842
00:55:33,120 --> 00:55:36,280
the law and the prophets being 
summarized by by this one 

843
00:55:36,280 --> 00:55:39,320
command. 
Paul can speak of the law and 

844
00:55:39,320 --> 00:55:41,520
the prophets, testify to Christ,
etcetera. 

845
00:55:42,160 --> 00:55:46,560
This understanding of the law 
and prophets working together to

846
00:55:46,560 --> 00:55:51,880
reveal God's will for Israel is 
probably originated at the end 

847
00:55:52,120 --> 00:55:55,800
of those those of the process of
those writings in the time of 

848
00:55:55,800 --> 00:55:59,720
Ezra. 5 minutes. 
We have for a quick run through 

849
00:55:59,720 --> 00:56:03,080
the next slide about how the 
writings feature. 

850
00:56:05,480 --> 00:56:10,920
We have this third part of the 
tripartite Canon of the Old 

851
00:56:10,920 --> 00:56:15,920
Testament, which involves 
poetry, which involves A 

852
00:56:15,920 --> 00:56:19,760
fivefold scroll of Ruth's Song 
of Songs, Ecclesiastes, 

853
00:56:19,760 --> 00:56:24,240
Lamentations and Esther, some 2 
historical compositions, and 

854
00:56:24,240 --> 00:56:28,040
then finally Daniel. 
Let's go to the next, next 

855
00:56:28,040 --> 00:56:31,760
slide. 
So these, these writings, they, 

856
00:56:32,000 --> 00:56:34,800
they nuance the covenant 
principle of blessings and 

857
00:56:34,800 --> 00:56:38,280
curses. 
They give a like a real life 

858
00:56:38,280 --> 00:56:42,360
account for suffering and evil 
that seems to at first undermine

859
00:56:42,360 --> 00:56:45,800
the principles of God's 
sovereignty and his blessing of 

860
00:56:45,800 --> 00:56:48,640
obedience. 
But in reality, they set up a 

861
00:56:48,640 --> 00:56:54,000
tension that is resolved only by
Christ and the resurrection that

862
00:56:54,000 --> 00:56:56,560
he brings. 
So, for example, if the law and 

863
00:56:56,560 --> 00:57:00,200
the prophets say obey God and 
you'll be blessed, and if Job 

864
00:57:00,200 --> 00:57:02,960
and Ecclesiastes say obey God 
and you might have a horrible 

865
00:57:02,960 --> 00:57:09,760
life, Jesus comes and says, when
I come and when I come again and

866
00:57:09,760 --> 00:57:12,720
the debt are raised, I will pay 
to each according to what he has

867
00:57:12,720 --> 00:57:14,640
done. 
And those who have been faithful

868
00:57:14,640 --> 00:57:16,760
to me will come into my 
everlasting Kingdom. 

869
00:57:17,280 --> 00:57:20,120
Then all those principles of the
law and the prophets that say 

870
00:57:20,120 --> 00:57:23,840
the righteous will be blessed, 
they come true at the eschaton 

871
00:57:23,960 --> 00:57:25,640
when Christ makes all things 
new. 

872
00:57:26,040 --> 00:57:30,600
And Job and Ecclesiastes still 
is true, because in this life we

873
00:57:30,600 --> 00:57:32,400
will have trials. 
But take heart, Christ has 

874
00:57:32,400 --> 00:57:35,000
overcome the world. 
So the writings give a 

875
00:57:35,000 --> 00:57:38,720
theological nuance to the law 
and the prophets. 

876
00:57:39,000 --> 00:57:42,080
The writings themselves are a 
little bit flexible in their 

877
00:57:42,080 --> 00:57:45,480
ordering. 
They're a little bit like the 

878
00:57:45,960 --> 00:57:48,720
like the Catholic epistles that 
we have in the New Testament. 

879
00:57:49,000 --> 00:57:53,720
They might have been the last 
kind of capstone or part of the 

880
00:57:53,720 --> 00:57:57,360
Old Testament that was arranged 
in the post exilic period. 

881
00:57:58,480 --> 00:58:03,200
But even though they came at at 
the tail end of the composition 

882
00:58:03,200 --> 00:58:06,840
of the Old Testament. 
They should not undermine our 

883
00:58:06,840 --> 00:58:10,960
confidence in how the law and 
the prophets came together, 

884
00:58:11,160 --> 00:58:15,160
really without much controversy 
at all, and how the writings. 

885
00:58:15,160 --> 00:58:21,480
Then, even with their continued 
history of of collection served 

886
00:58:21,480 --> 00:58:26,160
a vital role in how we interpret
the law and the prophets. 

887
00:58:26,520 --> 00:58:29,560
Let's go to the next slide. 
OK, we'll have to keep going 

888
00:58:29,560 --> 00:58:35,880
because of time and OK, let's 
see here again, this is sort of,

889
00:58:37,280 --> 00:58:40,240
this is sort of reiterating the 
same point about the Great 

890
00:58:40,240 --> 00:58:41,640
Assembly. 
Oh, there you go. 

891
00:58:41,640 --> 00:58:44,480
Those are the the three 
prophets, Haggai, Zechariah, and

892
00:58:44,480 --> 00:58:48,000
Malachi. 
According to the the Talmud, 

893
00:58:48,480 --> 00:58:52,200
those were the three prophets 
who worked with Ezra in the 

894
00:58:52,200 --> 00:58:58,840
Great Assembly to collect the 
scriptures, codify them and give

895
00:58:58,840 --> 00:59:03,640
them their final form. 
Josephus, 1st century Jew who is

896
00:59:03,640 --> 00:59:08,680
contemporaneous with the Goth. 
The evangelist Luke would say, 

897
00:59:08,680 --> 00:59:11,120
he said that all the Jewish 
scriptures were written from the

898
00:59:11,120 --> 00:59:14,880
time of Moses to the time of the
Persian king Artaxerxes. 

899
00:59:15,040 --> 00:59:21,680
So that is again, Moses to Ezra 
and the status of these texts 

900
00:59:22,120 --> 00:59:26,840
never needed defense, except for
Esther, Song of Songs and 

901
00:59:26,840 --> 00:59:29,680
Ecclesiastes that if you'd like 
to talk about more, we can. 

902
00:59:30,120 --> 00:59:33,400
But often times someone who is 
wanting to give a historical 

903
00:59:33,400 --> 00:59:36,920
critical perspective on this 
with an emphasis on the critical

904
00:59:36,920 --> 00:59:40,040
will bring up these three books,
Esther, Song of Songs and 

905
00:59:40,040 --> 00:59:43,240
Ecclesiastes and say, look, the 
whole thing was unstable. 

906
00:59:44,400 --> 00:59:47,640
But they neglect the narrative 
that I've been trying to give 

907
00:59:47,640 --> 00:59:50,840
today, which is actually quite 
remarkable, how the law, 

908
00:59:51,720 --> 00:59:58,320
fivefold books of Moses was so 
widely, widely accepted and 

909
00:59:58,320 --> 01:00:01,960
revered and preserved. 
And the prophetic corpus as 

910
01:00:01,960 --> 01:00:04,280
well. 
Really no controversy there. 

911
01:00:04,520 --> 01:00:07,720
And these are really the 
exceptions that prove the rule 

912
01:00:07,720 --> 01:00:12,760
of the consistency of revelation
and the reliability of its 

913
01:00:12,760 --> 01:00:16,840
transmission and its collection 
and finally arriving at its 

914
01:00:16,840 --> 01:00:20,520
final form. 
I think I have two minutes now. 

915
01:00:21,280 --> 01:00:23,800
If people bring up the question 
of the Apocrypha, what about 

916
01:00:23,800 --> 01:00:28,000
those other books? 
Let's just say if you have all 

917
01:00:28,000 --> 01:00:31,760
the disputes from other church 
traditions saying well, what 

918
01:00:31,760 --> 01:00:35,560
about the seven Deuto canonical 
books that the Roman Catholic 

919
01:00:35,560 --> 01:00:38,320
Church uses and the longer 
ending of Daniel, Jeremiah, 

920
01:00:38,320 --> 01:00:41,360
Esther? 
What about if we go to the Syria

921
01:00:41,480 --> 01:00:45,880
Syrian Orthodox Church and 
includes second Baruch and 

922
01:00:45,880 --> 01:00:49,040
Joseph Anasmith and the longer 
Daniel and some even some 

923
01:00:49,040 --> 01:00:51,240
Josephus? 
And what about if we go to the 

924
01:00:51,240 --> 01:00:56,080
Ethiopian Orthodox Church and 
say, well, they're they're the 

925
01:00:59,240 --> 01:01:02,280
I've given this lecture several 
times and I the the phrase I've 

926
01:01:02,280 --> 01:01:05,040
used, I call them the canonical 
pack rats. 

927
01:01:05,040 --> 01:01:08,200
But that's so pejorative. 
I wish there was like a better 

928
01:01:08,200 --> 01:01:10,840
term to say someone who likes 
the more the merrier, you know, 

929
01:01:11,080 --> 01:01:13,880
so the Ethiopian Orthodox Church
is the church that collects all 

930
01:01:13,880 --> 01:01:16,840
of them and has it the most 
expansive Canon. 

931
01:01:17,360 --> 01:01:18,240
But if? 
You. 

932
01:01:20,040 --> 01:01:24,160
If you kind of put all of those 
in overlapping circles, the 

933
01:01:24,160 --> 01:01:28,840
common, what's overlapping in 
all of those, the core to all of

934
01:01:28,840 --> 01:01:32,880
those is what we have as the 
Protestant Canon, and it is what

935
01:01:32,880 --> 01:01:37,600
is actually advocated within the
first 7-7 centuries of 

936
01:01:37,600 --> 01:01:41,080
Christianity as the 
authoritative Old Testament. 

937
01:01:41,320 --> 01:01:44,280
I have several slides in a row 
to show that. 

938
01:01:45,480 --> 01:01:48,920
Let's go rapid fire. 
We have Josephus, the 1st 

939
01:01:48,920 --> 01:01:53,280
century Jew, who would argue, 
based on the number of letters 

940
01:01:53,600 --> 01:01:59,320
in the Hebrew alphabet, that 
there are only 24 books of the 

941
01:01:59,320 --> 01:02:01,560
Old Testament. 
Now if you do your math, you'll 

942
01:02:01,560 --> 01:02:04,240
probably recognize right away 
that that's not the the 

943
01:02:04,240 --> 01:02:07,560
numbering that we have in our 
English Bibles. 

944
01:02:07,880 --> 01:02:10,440
That's because the book of the 
12 is considered one book. 

945
01:02:11,560 --> 01:02:16,120
The Jeremiah and Lamentations is
considered one book. 

946
01:02:17,280 --> 01:02:23,720
And then there are other, let's 
see here, Chronicles, yes, first

947
01:02:23,720 --> 01:02:25,240
thing Chronicles first, second 
Kings. 

948
01:02:25,440 --> 01:02:27,240
Those are considered Ezra, 
Nehemiah, those are all 

949
01:02:27,240 --> 01:02:29,200
considered one book. 
And when you put all of that 

950
01:02:29,200 --> 01:02:33,200
together, depending on your 
counting, there's 22 or 24. 

951
01:02:34,360 --> 01:02:37,720
The the Hebrew alphabet had 
different versions in antiquity.

952
01:02:37,720 --> 01:02:41,440
And so sometimes people say 24, 
other times people say 22. 

953
01:02:42,040 --> 01:02:45,280
But this is quite similar to how
ancient grammarians would would 

954
01:02:45,280 --> 01:02:48,680
number the books of, of, of the 
Odyssey. 

955
01:02:48,960 --> 01:02:52,000
There's 24 books of the Odyssey 
by Homer and 24 letters of the 

956
01:02:52,000 --> 01:02:55,000
Greek alphabet. 
And so it kind of encompasses 

957
01:02:55,000 --> 01:02:59,960
the entire human experience of 
homecoming in a much more 

958
01:02:59,960 --> 01:03:03,880
profound way. 
Let's go to the Jerome quote. 

959
01:03:03,920 --> 01:03:07,800
Let's go to the Jerome quote. 
Keep going, keep going. 

960
01:03:08,160 --> 01:03:11,440
Just as there are 22 letters 
with which to write in Hebrew 

961
01:03:11,440 --> 01:03:15,080
everything that we say, and by 
their elements the human voice 

962
01:03:15,080 --> 01:03:19,200
is expressed, so 22 scrolls are 
reckoned by which, like letters 

963
01:03:19,200 --> 01:03:21,920
and prefaces, the infancy of a 
just man, still young. 

964
01:03:21,920 --> 01:03:23,960
And nursing is instructed in the
teaching of God. 

965
01:03:23,960 --> 01:03:26,960
So it gives us the full 
revelation of God as Old 

966
01:03:26,960 --> 01:03:30,040
Testament. 
These 22 books of the Old 

967
01:03:30,040 --> 01:03:34,440
Testament, which is the same 
thing that we have for our 

968
01:03:34,440 --> 01:03:38,480
Protestant Canon, we can go back
to Athanasius would say Amen to 

969
01:03:38,480 --> 01:03:42,040
that origin before him would say
Amen to that is before him. 

970
01:03:42,320 --> 01:03:44,800
The rabbinic Talmud agrees with 
that. 

971
01:03:44,840 --> 01:03:49,360
Let's keep going after origin 
and Jerome so to see if it's the

972
01:03:49,360 --> 01:03:54,040
origin Athanasius Jerome Cyril 
of Jerusalem as well after Cyril

973
01:03:54,040 --> 01:04:00,920
of Jerusalem, Gregory the Gate, 
Gregory the Great who I'll 

974
01:04:01,360 --> 01:04:03,880
probably mentioned him in my 
Roman Catholic talks, so we'll 

975
01:04:03,960 --> 01:04:08,520
punt that for then but also is 
advocating for what was this is 

976
01:04:08,520 --> 01:04:11,240
the Protestant Canon one more 
after him. 

977
01:04:11,240 --> 01:04:15,400
John of Damascus, the great 
doctor of the Church for the 

978
01:04:16,320 --> 01:04:21,760
Eastern Orthodox Church as well,
holds a special place, 

979
01:04:21,960 --> 01:04:28,080
authoritative place for the 22 
books of the Old Testament Canon

980
01:04:28,280 --> 01:04:30,960
which represent every letter of 
the Hebrew tongue. 

981
01:04:30,960 --> 01:04:35,680
Again, giving this full 
representation of human speech 

982
01:04:35,680 --> 01:04:39,480
and an alphabet is analogous to 
the full representation of the 

983
01:04:39,480 --> 01:04:43,720
revelation of God in the Old 
Testament Canon. 

984
01:04:44,000 --> 01:04:47,600
So going all the way back to 
Moses, seeing the process of 

985
01:04:47,600 --> 01:04:51,200
composition and collection 
that's reaching its final form 

986
01:04:51,200 --> 01:04:54,520
in Ezra, and then seeing the 
reception by Jesus and the 

987
01:04:54,520 --> 01:04:58,880
apostles and subsequently by 
Irenaeus, Tertullian, Clement of

988
01:04:58,880 --> 01:05:02,360
Alexandria, and then all the way
down to John and Damascus. 

989
01:05:03,120 --> 01:05:06,640
This is really unparalleled in 
human history. 

990
01:05:06,920 --> 01:05:11,040
To see this level of 
consistency, this level of of 

991
01:05:11,040 --> 01:05:15,840
continuity of authority of a 
text with with such a diverse 

992
01:05:15,840 --> 01:05:20,200
body of followers from north in 
Africa all the way to Western 

993
01:05:20,200 --> 01:05:23,200
Europe, all the way to what's 
modern day Iraq and farther. 

994
01:05:23,200 --> 01:05:26,680
East. 
From Jews and Greeks and Romans 

995
01:05:26,840 --> 01:05:30,440
are receiving these texts all as
authoritative scripture and 

996
01:05:30,440 --> 01:05:34,200
having such a level of agreement
about which are the texts that 

997
01:05:34,200 --> 01:05:38,280
are indeed God's divine speech. 
I think it really should cause 

998
01:05:38,280 --> 01:05:42,280
us to marvel and to worship our 
God with more confidence and joy

999
01:05:42,560 --> 01:05:44,680
that he has overseen this entire
process. 

1000
01:05:44,880 --> 01:05:48,960
And so we can hold a Bible in 
our hands and finish reading it 

1001
01:05:48,960 --> 01:05:52,000
out loud and then say the word 
of the Lord and have us all 

1002
01:05:52,000 --> 01:05:53,600
respond. 
Thanks be to God. 

1003
01:05:54,400 --> 01:06:04,390
All right, thank you very much. 
All right, we have probably 

1004
01:06:04,390 --> 01:06:07,870
about 20 or so minutes of Q&A 
time. 

1005
01:06:08,710 --> 01:06:12,310
Go ahead, Jared. 
So you you had a slide earlier 

1006
01:06:12,350 --> 01:06:16,950
you mentioned Ezra and one thing
that he said, I think in that 

1007
01:06:17,430 --> 01:06:20,790
same section he talks about 
prioritizing the Septuagint over

1008
01:06:20,790 --> 01:06:23,870
some of the Hebrew texts that I 
know that others later have done

1009
01:06:23,870 --> 01:06:26,510
the same thing, especially using
the Metoretic text, which is 

1010
01:06:26,790 --> 01:06:31,640
10th or 11th century. 
Yeah, version Aaron Anne's plan 

1011
01:06:31,640 --> 01:06:34,400
to do it because he wanted a 
different reading of Isaiah 7. 

1012
01:06:34,400 --> 01:06:36,000
And I don't think that holds up 
very well. 

1013
01:06:36,360 --> 01:06:41,640
But is there any argument 
forever giving consideration to 

1014
01:06:42,040 --> 01:06:46,440
the Septuagint text versus like 
a 10th or 11th century mesoretic

1015
01:06:46,560 --> 01:06:49,160
reading? 
Or should we always default to 

1016
01:06:49,200 --> 01:06:50,560
the? 
Hebrew, Yeah, yeah. 

1017
01:06:50,560 --> 01:06:54,280
Oh, really good question. 
So that question might bring up 

1018
01:06:54,280 --> 01:06:58,200
another question about, so I'll 
get to that question, but 

1019
01:06:58,200 --> 01:07:00,480
another question about what do 
we do with all these ancient 

1020
01:07:00,480 --> 01:07:02,240
versions? 
So you have Latin Vulgate, you 

1021
01:07:02,240 --> 01:07:06,760
have a Syriac Rashida, you have 
a the Greek Septuagint. 

1022
01:07:08,520 --> 01:07:14,000
How do we, how do we wrestle, 
reckon with, understand these 

1023
01:07:14,000 --> 01:07:18,480
different versions, especially 
when there might be differences 

1024
01:07:19,360 --> 01:07:23,680
between each of them? 
And I think a good principle in 

1025
01:07:23,720 --> 01:07:26,520
terms of confidence and how we. 
Handle this as the word of God 

1026
01:07:26,520 --> 01:07:31,880
is an analogy, a story that was 
told by a guy named Austin 

1027
01:07:31,880 --> 01:07:34,520
Farrer. 
He was a friend of JRR Tolkien 

1028
01:07:34,520 --> 01:07:40,040
and CS Lewis. 
He's kind of a proto post 

1029
01:07:40,040 --> 01:07:44,160
liberal thinker so I don't agree
with everything that he says but

1030
01:07:44,160 --> 01:07:45,720
this I found this paradigm 
really helpful. 

1031
01:07:45,920 --> 01:07:48,040
He was an analogy of someone 
who. 

1032
01:07:49,520 --> 01:07:52,640
Someone who went to. 
War and was in the trenches and 

1033
01:07:52,640 --> 01:07:56,360
his wife had written him a 
letter and in that letter his 

1034
01:07:56,360 --> 01:08:03,600
wife has had expressed her love 
and devotion to him and he he he

1035
01:08:03,600 --> 01:08:06,680
kept that letter like on his 
person when he was in the 

1036
01:08:06,680 --> 01:08:10,000
trenches. 
He was subsequently killed and 

1037
01:08:10,200 --> 01:08:15,360
by shrapnel and part of the much
of the text was was marred and 

1038
01:08:15,360 --> 01:08:19,560
his own blood was on it. 
And so they unravelled it and 

1039
01:08:19,560 --> 01:08:24,640
had to piece together what the 
wife had said to to this this 

1040
01:08:24,640 --> 01:08:28,359
soldier. 
But they were still able to 

1041
01:08:28,359 --> 01:08:33,359
understand the love of the wife 
for her husband as he was away 

1042
01:08:34,040 --> 01:08:37,720
by her writing, by the what what
they could piece together. 

1043
01:08:37,920 --> 01:08:42,000
And even the the blood that kind
of covered the text and marred 

1044
01:08:42,000 --> 01:08:44,760
it in a way actually spoke of 
the commitments that they had 

1045
01:08:44,760 --> 01:08:47,600
one to another because he was 
fighting to preserve her life 

1046
01:08:47,600 --> 01:08:50,560
ultimately. 
And so the analogy of it falls 

1047
01:08:50,560 --> 01:08:53,040
apart on many levels. 
But one thing that actually 

1048
01:08:53,680 --> 01:08:58,399
what, what actually I think can 
be communicated is that the, the

1049
01:08:58,399 --> 01:09:02,120
love of, of in this case, the 
wife to the husband is so 

1050
01:09:02,120 --> 01:09:07,800
powerful that it breaks through 
even what, what the, the ups and

1051
01:09:07,800 --> 01:09:11,479
downs, the vicissitudes of life 
or the, the, the contingencies 

1052
01:09:11,479 --> 01:09:15,359
of history might do to to mar 
the historical record. 

1053
01:09:15,760 --> 01:09:20,680
So when we have a a Vulgate 
translation that was perhaps 

1054
01:09:20,960 --> 01:09:23,960
based on not the best 
manuscripts, or we have some 

1055
01:09:25,680 --> 01:09:30,080
kind of freewheeling Syriac 
translations are the same with 

1056
01:09:30,080 --> 01:09:32,760
sometimes how the Septuagint 
translates. 

1057
01:09:33,520 --> 01:09:37,040
The Word of God is so powerful 
that it can still get through 

1058
01:09:37,560 --> 01:09:43,120
what God actually inspired Moses
to say and Joshua faithfully to 

1059
01:09:43,120 --> 01:09:46,040
transmit and Ezra faithfully to 
codify. 

1060
01:09:46,399 --> 01:09:50,600
That's going to come through 
regardless of of. 

1061
01:09:52,279 --> 01:09:58,000
Of the ES VS mistranslation of 
Genesis, whatever, or of the new

1062
01:09:58,120 --> 01:10:00,760
New Living Translations 
mistranslation of 2nd 

1063
01:10:00,760 --> 01:10:05,760
Corinthians 5, or the NI VS 
mistranslation of Hebrews 26 in 

1064
01:10:05,760 --> 01:10:08,800
the 2011 version. 
So these are modern examples of 

1065
01:10:08,800 --> 01:10:14,360
how human error, it does affect 
what we have before us as we 

1066
01:10:14,360 --> 01:10:17,240
read it, but God's Word is more 
powerful than that and we'll get

1067
01:10:17,240 --> 01:10:20,080
through. 
So that's why I think we can 

1068
01:10:20,080 --> 01:10:24,160
read an ESV version out loud and
say the word of the Lord and 

1069
01:10:24,160 --> 01:10:28,000
respond with genuineness, thanks
be to God, even though we 

1070
01:10:28,000 --> 01:10:31,920
understand that there is human 
error in the translation of 

1071
01:10:31,920 --> 01:10:34,600
that. 
So that's a long winded way of 

1072
01:10:34,600 --> 01:10:38,760
saying the Septuagint, the 
Vulgates, the Syriac, Peshitta 

1073
01:10:38,760 --> 01:10:41,640
are valuable translations that I
think can be read in their 

1074
01:10:41,640 --> 01:10:45,080
context as the word of God, even
if we understand there's some 

1075
01:10:45,080 --> 01:10:47,840
human fallibility in the 
translation. 

1076
01:10:49,040 --> 01:10:51,680
Now, what is the value of using 
those translations? 

1077
01:10:52,440 --> 01:10:56,440
I think so in terms of the 
critical process, having a 

1078
01:10:56,440 --> 01:11:02,160
Vulgate and a Syriac and a 
Septuagint and then the oldest 

1079
01:11:02,760 --> 01:11:06,120
manuscripts we have in the Dead 
Sea Scrolls, putting those all 

1080
01:11:06,120 --> 01:11:10,320
together, that helps us have a a
pretty strong case for what was 

1081
01:11:10,320 --> 01:11:15,720
the earliest available text. 
So I think the Septuagint as a 

1082
01:11:15,720 --> 01:11:20,640
translation is valuable for that
text critical process. 

1083
01:11:20,920 --> 01:11:30,920
I also think the Septuagint as a
translation in in was actually 

1084
01:11:30,960 --> 01:11:34,520
a, as translations go, was a 
pretty faithful ancient 

1085
01:11:34,520 --> 01:11:39,480
translation. 
And when we compare how the 

1086
01:11:39,480 --> 01:11:42,720
Septuagint translate something 
versus how the Vulgate 

1087
01:11:42,720 --> 01:11:46,680
translates it, I actually think 
that gives us a window into the,

1088
01:11:47,560 --> 01:11:52,560
into the, the, the potential 
interpretation of a passage that

1089
01:11:52,560 --> 01:11:54,760
we can compare with other 
scriptures. 

1090
01:11:55,120 --> 01:11:58,040
It's, it's basically like having
an ancient commentary next to 

1091
01:11:58,040 --> 01:12:01,680
your next to your Old Testament.
You can say if the, if the 

1092
01:12:01,880 --> 01:12:05,400
Septuagint translates this word 
differently, this is an ancient 

1093
01:12:05,400 --> 01:12:07,480
commentary, which is very 
valuable. 

1094
01:12:07,640 --> 01:12:11,960
How does this is just like 
reading, you know, a reading 

1095
01:12:11,960 --> 01:12:14,840
like Douglas Moore or a Greg 
Beal or your name, your favorite

1096
01:12:14,840 --> 01:12:17,760
commentator. 
They're commenting on the text 

1097
01:12:17,760 --> 01:12:21,520
and they help me understand it. 
This ancient Greek speaking 

1098
01:12:21,520 --> 01:12:24,840
translator is commentating on 
this text by his ex identical 

1099
01:12:24,840 --> 01:12:26,480
decision when he makes that 
translation. 

1100
01:12:26,800 --> 01:12:29,280
And it ultimately helps me 
understand the original meaning 

1101
01:12:29,280 --> 01:12:31,800
of the text. 
So that's, I think a few very 

1102
01:12:31,800 --> 01:12:34,720
helpful uses of the Septuagint 
or any other ancient translation

1103
01:12:34,720 --> 01:12:36,000
that you have. 
So question. 

1104
01:12:36,280 --> 01:12:37,600
Yes, yeah. 
I'm curious. 

1105
01:12:39,280 --> 01:12:44,000
How to think about understanding
the Old Testament? 

1106
01:12:44,080 --> 01:12:46,960
And I guess also this applies to
the New Testament Canon as like 

1107
01:12:47,200 --> 01:12:50,680
a unitary block of God's speech.
Versus yeah. 

1108
01:12:52,280 --> 01:12:56,080
What scripture seems to suggest,
which is like a real ordering 

1109
01:12:56,080 --> 01:12:57,200
of. 
Like, yeah. 

1110
01:12:57,360 --> 01:12:59,840
Parts of the Canon that are way 
more important. 

1111
01:13:00,720 --> 01:13:02,280
For. 
Us and the rest of the Canon. 

1112
01:13:02,400 --> 01:13:04,440
Yeah, yeah. 
I know for a fact, like there's 

1113
01:13:04,440 --> 01:13:06,000
a whole bunch of stuff in joke 
that I simply. 

1114
01:13:06,040 --> 01:13:07,240
Never. 
Read. 

1115
01:13:07,240 --> 01:13:10,440
But that's just that's just as 
much God's speech as is the 

1116
01:13:10,760 --> 01:13:12,120
backlog or comfortable or. 
Whatever. 

1117
01:13:12,880 --> 01:13:14,240
Yeah, how should? 
We think about that in our 

1118
01:13:14,240 --> 01:13:16,040
personal practice, like how what
we decide to. 

1119
01:13:16,360 --> 01:13:17,120
Reach. 
Yeah, I. 

1120
01:13:17,120 --> 01:13:18,400
Think a really good way to 
answer. 

1121
01:13:18,400 --> 01:13:20,360
That question is brilliant. 
Is a really, really good 

1122
01:13:20,360 --> 01:13:25,800
question is ask yourself if you 
were building a church and you 

1123
01:13:25,800 --> 01:13:32,480
were given I'm horrible with my 
terms for church architecture. 

1124
01:13:32,480 --> 01:13:34,360
So imagine we're in a Gothic 
cathedral. 

1125
01:13:34,680 --> 01:13:37,840
What would this wall be called? 
Like the like if if this is 

1126
01:13:37,840 --> 01:13:40,000
where the table is? 
And is this the nave? 

1127
01:13:42,720 --> 01:13:43,480
Cool. 
Who said that? 

1128
01:13:44,480 --> 01:13:48,480
OK, OK, so the back wall where 
I'm a real Protestant, sorry, 

1129
01:13:50,440 --> 01:13:54,560
where the you have the where you
can have a great stained glass 

1130
01:13:54,560 --> 01:13:56,960
window. 
OK, what would you put there? 

1131
01:13:56,960 --> 01:13:59,680
OK, what would you put front and
center? 

1132
01:13:59,960 --> 01:14:03,240
And then how would you feature 
different stories of Scripture 

1133
01:14:03,240 --> 01:14:06,240
to speak to that main point 
architecturally? 

1134
01:14:06,720 --> 01:14:08,080
Then what would you put on the 
sides? 

1135
01:14:08,080 --> 01:14:09,640
What would you put by your 
baptistery? 

1136
01:14:09,880 --> 01:14:14,960
How would you tell the story of 
Scripture knowing that it's all 

1137
01:14:14,960 --> 01:14:17,720
authoritative? 
But some things kind of have a 

1138
01:14:17,760 --> 01:14:21,840
Orient orienting function, you 
know, so. 

1139
01:14:21,840 --> 01:14:24,800
So it might be Christ the Great 
Shepherd holding a lamb on his 

1140
01:14:24,800 --> 01:14:28,480
shoulders, or it might be the 
vision of the Son of Man in 

1141
01:14:28,480 --> 01:14:31,920
Revelation in the 77 lampstands 
of the church. 

1142
01:14:33,160 --> 01:14:37,000
When we look at how what we 
emphasize in Scripture, there 

1143
01:14:37,000 --> 01:14:41,960
is, I, I think I'm, I'm 
convinced a gospel narrative of 

1144
01:14:41,960 --> 01:14:48,680
God as rights, as creator, as 
Redeemer and redemption finding 

1145
01:14:48,680 --> 01:14:53,520
its fullness in Christ that 
orients us to how we read all of

1146
01:14:53,520 --> 01:14:56,440
Scripture. 
We can do that. 

1147
01:14:56,560 --> 01:15:01,720
And then also the, the 
iconography analogy also works 

1148
01:15:01,720 --> 01:15:04,560
in terms of simultaneity. 
Like all of this as a blocked 

1149
01:15:04,560 --> 01:15:08,320
speech of God. 
The amazing thing about being in

1150
01:15:08,360 --> 01:15:13,600
a three-dimensional space of 
scripture being proclaimed in in

1151
01:15:13,600 --> 01:15:18,440
a mosaic or or in a stained 
glass windows all surrounding 

1152
01:15:18,440 --> 01:15:22,320
you is that you, you can focus 
on one and almost treat it like 

1153
01:15:22,320 --> 01:15:26,640
a text where I can only read 
really one word at a time if I'm

1154
01:15:26,640 --> 01:15:29,560
actually honest, or I can 
perceive one paragraph at a 

1155
01:15:29,560 --> 01:15:32,240
time. 
I can focus with that minutia in

1156
01:15:32,240 --> 01:15:35,480
mind, or I can just stand there 
and have the. 

1157
01:15:35,480 --> 01:15:38,000
Whole. 
Thing speak to me simultaneously

1158
01:15:38,920 --> 01:15:42,720
Scripture works both ways we can
focus on the minutiae of a 

1159
01:15:42,720 --> 01:15:45,880
pericope of an individual 
passage and be faith make sure 

1160
01:15:45,880 --> 01:15:50,040
that we're faithful to 
interpreting that passage or and

1161
01:15:50,040 --> 01:15:52,920
we should step back and say how 
does this fit into the whole 

1162
01:15:52,920 --> 01:15:55,080
thing simultaneously spoken by 
God. 

1163
01:15:56,320 --> 01:16:01,120
When we get that simultaneity of
God's speech that really taps 

1164
01:16:01,120 --> 01:16:03,440
into the ancient one of the 
ancient ways of reading 

1165
01:16:03,440 --> 01:16:07,360
Scripture. 
The church father is really read

1166
01:16:07,360 --> 01:16:12,200
Scripture sacramentally outside 
of chronological time where it's

1167
01:16:12,200 --> 01:16:15,520
God's perpetual speech of law, 
prophets, writings, gospels 

1168
01:16:15,520 --> 01:16:18,920
possible. 
And since it's simultaneous, 

1169
01:16:18,920 --> 01:16:23,160
it's, it can have like a kind of
matrix effect where one verse 

1170
01:16:23,160 --> 01:16:26,000
mutually interprets another 
mutually interprets another kind

1171
01:16:26,000 --> 01:16:30,920
of creating these networks of 
meaning that when we when we put

1172
01:16:30,920 --> 01:16:35,000
those in three dimensions, what 
we see is Christ exalted. 

1173
01:16:36,000 --> 01:16:40,000
Irenaeus used the example of a 
mosaic saying it's a whole bunch

1174
01:16:40,000 --> 01:16:41,800
of little pieces that have been 
cut out. 

1175
01:16:42,040 --> 01:16:45,360
And when you arrange them 
properly by the hypothesis of 

1176
01:16:45,360 --> 01:16:49,000
the gospel, then what you see is
not a fox, what you see is a 

1177
01:16:49,000 --> 01:16:52,000
king. 
And so the simultaneity of all 

1178
01:16:52,000 --> 01:16:55,560
of God speaks really shows us 
Christ as the centerpiece of 

1179
01:16:55,560 --> 01:16:56,400
Scripture. 
So. 

1180
01:16:56,800 --> 01:16:58,520
We should read. 
Carefully, with minutiae in 

1181
01:16:58,520 --> 01:16:59,840
mind. 
And then we should also step 

1182
01:16:59,840 --> 01:17:01,760
back and appreciate the whole 
thing all at once. 

1183
01:17:01,880 --> 01:17:05,640
So question, any other questions
go ahead. 

1184
01:17:05,640 --> 01:17:07,360
So. 
We had I. 

1185
01:17:08,560 --> 01:17:12,760
Remember correctly from the 
slide like the Old Testament, 

1186
01:17:13,480 --> 01:17:16,200
such as it was, which had mostly
compiled by the time. 

1187
01:17:17,760 --> 01:17:19,320
Of Ezra, Ezra. 
Yeah. 

1188
01:17:19,320 --> 01:17:23,800
So in the time of like the 
Gospels, how was was it treated?

1189
01:17:24,040 --> 01:17:27,240
Like if you walked into a 
synagogue, would you just hear a

1190
01:17:27,240 --> 01:17:30,840
reading from these texts or 
would it be like commentary? 

1191
01:17:32,000 --> 01:17:33,280
Yeah, yeah, was. 
It like a tool. 

1192
01:17:33,360 --> 01:17:39,320
Was it like did did the the Jews
treat it like we treat? 

1193
01:17:40,120 --> 01:17:41,560
Our Bible today, or is it like 
something different? 

1194
01:17:41,560 --> 01:17:41,800
Yeah. 
Yeah. 

1195
01:17:41,800 --> 01:17:44,920
So they certainly treated it as 
a covenant text. 

1196
01:17:46,120 --> 01:17:54,520
So, OK, if you want to read an 
article on this, I actually I 

1197
01:17:54,560 --> 01:17:57,160
published an article on this. 
If you just Googled Taker 

1198
01:17:57,160 --> 01:18:00,640
Rodriguez, all that Yahweh has 
commanded, we will obey. 

1199
01:18:00,920 --> 01:18:03,640
That's an article published in 
2017, I think it is where I 

1200
01:18:03,640 --> 01:18:08,000
addressed exactly that question.
I have another one in 2020 on 

1201
01:18:08,000 --> 01:18:11,160
the Christian version of Reading
in that way based on Justin 

1202
01:18:11,160 --> 01:18:14,400
Martyr in the 2nd century. 
And actually there's a long term

1203
01:18:14,400 --> 01:18:17,440
book project that I'm currently 
it's, it's one of the things 

1204
01:18:17,440 --> 01:18:20,320
that I'm working on right now. 
Hopefully in three or four years

1205
01:18:20,320 --> 01:18:27,960
we'll be done a book chronicling
from 200 BC to 200 AD how Jews 

1206
01:18:27,960 --> 01:18:32,720
and then Christians read the 
law, the prophets in synagogue 

1207
01:18:32,720 --> 01:18:35,440
or in in their ecclesia and 
their their church gatherings. 

1208
01:18:35,440 --> 01:18:41,040
And when I argue is that that 
covenantal function was present 

1209
01:18:41,040 --> 01:18:44,640
there on Mount Sinai and then it
was present in the rereadings of

1210
01:18:44,720 --> 01:18:48,720
of the Torah throughout the pre 
exilic, exilic, post exilic 

1211
01:18:48,720 --> 01:18:51,160
periods. 
And then in the day of Jesus and

1212
01:18:51,160 --> 01:18:53,280
time of Jesus. 
And then the early church. 

1213
01:18:53,800 --> 01:18:56,920
I go to any synagogue and when 
they roll out the scroll after 

1214
01:18:56,920 --> 01:19:01,000
they read the responses, Amen, 
Which is this ascent of let it 

1215
01:19:01,000 --> 01:19:04,640
be so. 
And it also echoes back to how 

1216
01:19:04,680 --> 01:19:08,240
the Israelites responded in Ezra
and Nehemiah's day when they 

1217
01:19:08,240 --> 01:19:11,680
read out loud, when Moses read 
out loud, when Joshua read out 

1218
01:19:11,680 --> 01:19:14,720
loud, etcetera. 
And then Christians carry that 

1219
01:19:14,720 --> 01:19:17,400
same practice. 
And so there was something 

1220
01:19:17,400 --> 01:19:24,720
really, really powerful about 
holding the objects that 

1221
01:19:25,040 --> 01:19:28,240
contains the text, whether it's 
a scroll or whether it's a 

1222
01:19:28,240 --> 01:19:32,120
codex, rolling it out and 
putting your hands to the point 

1223
01:19:32,120 --> 01:19:37,560
where you're reading that has a 
a prophetic function that binds 

1224
01:19:37,560 --> 01:19:40,320
the people to the authoritative 
word of God. 

1225
01:19:40,600 --> 01:19:43,840
Jews were doing that all over 
them, ancient Mediterranean and 

1226
01:19:43,840 --> 01:19:48,120
Christians as Jesus following 
Jews carried on that same 

1227
01:19:48,120 --> 01:19:51,680
practice, but just added the 
gospels and the letters of the 

1228
01:19:51,680 --> 01:19:53,960
apostles to that authoritative 
collection. 

1229
01:19:54,240 --> 01:19:57,280
So good question. 
Time for one more. 

1230
01:19:57,280 --> 01:20:09,640
Go ahead, Ian. 
Yeah, yeah, it depends. 

1231
01:20:09,640 --> 01:20:11,280
On where you are in the nerd 
scale. 

1232
01:20:13,120 --> 01:20:16,000
I really love love to do. 
That there's a website 

1233
01:20:16,000 --> 01:20:22,440
calledsafaria.org, so SEFARIA 
and they have the entire 

1234
01:20:22,440 --> 01:20:26,600
rabbinic corpus free and they 
give you the Hebrew and they 

1235
01:20:26,600 --> 01:20:30,720
give you the translation. 
It's, it's an amazing resource. 

1236
01:20:32,360 --> 01:20:38,240
So I would read. 
So I, I, I I've read rabbinic 

1237
01:20:38,240 --> 01:20:45,240
sources like as if I'm talking 
to a distant, not too distant, 

1238
01:20:45,240 --> 01:20:51,040
but medium distant cousin who is
has the same ancestry as me and 

1239
01:20:51,040 --> 01:20:56,160
can help understand things 
perhaps by being an because 

1240
01:20:56,160 --> 01:20:57,720
they're in a different cultural 
location. 

1241
01:20:58,520 --> 01:21:00,880
I wouldn't, that's why. 
But I don't read it. 

1242
01:21:00,880 --> 01:21:06,800
So I read it as a commentary 
that can help me understand with

1243
01:21:06,800 --> 01:21:13,160
Jewish sensibilities that can 
mitigate against some unhelpful 

1244
01:21:13,960 --> 01:21:18,000
his kind of call this unhelpful 
historic Christian readings. 

1245
01:21:18,280 --> 01:21:21,200
I use Christian that in the 
sociological sense, not in the 

1246
01:21:21,200 --> 01:21:27,200
religious sense. 
So for example, a an extreme 

1247
01:21:27,200 --> 01:21:33,840
super sessionist reading that 
says not only are the Jews, not 

1248
01:21:33,840 --> 01:21:38,640
only has the Jewish ceremonial 
law been fulfilled and no longer

1249
01:21:38,640 --> 01:21:42,400
necessary, Jews by being Jews 
are therefore automatically 

1250
01:21:42,400 --> 01:21:45,520
excluded from the Kingdom. 
And so in order to be in the 

1251
01:21:45,520 --> 01:21:47,240
Kingdom, they have to stop being
Jews. 

1252
01:21:47,240 --> 01:21:50,840
So that's sort of an extreme 
super sessionist reading of the 

1253
01:21:50,840 --> 01:21:54,360
New Testament. 
So a, a rabbinic or a Jewish 

1254
01:21:54,360 --> 01:21:58,520
reading of the, of the Old 
Testament, I think helps 

1255
01:21:58,520 --> 01:22:02,800
mitigate against what has become
a Christian habit of reading 

1256
01:22:03,320 --> 01:22:06,760
ever since Chrysostom. 
And following other things that 

1257
01:22:06,760 --> 01:22:12,400
that rabbis notice, they notice 
different, different points of 

1258
01:22:12,400 --> 01:22:18,000
correspondence from a random 
mention about Jabez to ascribe 

1259
01:22:18,280 --> 01:22:21,280
later on in the Canon. 
And so they, because they're so 

1260
01:22:21,280 --> 01:22:26,800
immersed in the text, I, I, I do
not have much of the Old 

1261
01:22:26,800 --> 01:22:31,200
Testament memorize to the extent
that I have New Testament blocks

1262
01:22:31,200 --> 01:22:36,840
of text memorized. 
And so for me, I can, because of

1263
01:22:36,840 --> 01:22:39,440
people pouring into my life in 
my teenage years and then in 

1264
01:22:39,440 --> 01:22:41,800
seminary or in, in grad school, 
etcetera. 

1265
01:22:42,640 --> 01:22:47,560
I, I have a sort of a database 
or a heart level knowledge of 

1266
01:22:47,640 --> 01:22:51,000
much of the New Testament that I
can retrieve different things 

1267
01:22:51,200 --> 01:22:54,640
from different parts in my field
of vision and put them together 

1268
01:22:54,880 --> 01:22:57,200
to have an understanding of what
the text is saying. 

1269
01:22:57,560 --> 01:23:00,680
But I only have 80 or so years 
to live and I don't think I'll 

1270
01:23:00,680 --> 01:23:02,360
ever be able to have that with 
the Old Testament. 

1271
01:23:02,600 --> 01:23:05,160
Whereas a rabbi who's been 
immersed in the text will have 

1272
01:23:05,160 --> 01:23:08,600
an even deeper heart level 
knowledge of the Old Testament 

1273
01:23:08,840 --> 01:23:10,680
where they can make those 
correspondences. 

1274
01:23:11,000 --> 01:23:14,480
And so my hope, my prayers that 
they would not be far from the 

1275
01:23:14,480 --> 01:23:17,600
Kingdom, but that that deep 
knowledge of the law, the 

1276
01:23:17,600 --> 01:23:19,760
prophet and the writings would 
eventually lead them to Christ 

1277
01:23:20,320 --> 01:23:22,800
before that day arrives for 
them, though, I can definitely 

1278
01:23:22,800 --> 01:23:26,360
learn from their wisdom. 
So the question. 1. 

1279
01:23:26,360 --> 01:23:28,240
More question actually think we 
have time go ahead unless. 

1280
01:23:29,600 --> 01:23:36,240
I'm mistaken the BCP, oh man 
lectionary has. 

1281
01:23:37,560 --> 01:23:40,160
Yes, if. 
You have any advice for how to 

1282
01:23:40,160 --> 01:23:43,160
purchase? 
Those, yes, so they are. 

1283
01:23:43,560 --> 01:23:45,760
Where is it? 
Who has a BCP on that? 

1284
01:23:45,760 --> 01:23:51,800
I'll just quote the BCP on that.
So it's in 39 articles, Article 

1285
01:23:51,800 --> 01:23:54,880
6. 
Let's see where we are here. 

1286
01:23:59,680 --> 01:24:06,680
Documentaries give me a second. 
OK so a 39 articles Article 6 

1287
01:24:06,680 --> 01:24:17,080
and it is yes so and the other 
books as Jerome says the church 

1288
01:24:17,080 --> 01:24:22,520
does read for example of life 
and instruction of manners, but 

1289
01:24:22,520 --> 01:24:25,600
yet they do not apply them to 
establish any doctrine. 

1290
01:24:26,320 --> 01:24:30,480
Such are these that follow Third
book of Ezra, 4th book of Ezra, 

1291
01:24:31,800 --> 01:24:35,640
Book of Book of Tobit, Book of 
Judith, the rest of the book of 

1292
01:24:35,640 --> 01:24:40,080
Esther, the book of Wisdom, 
Bansira and Baruch, the Prophet,

1293
01:24:40,080 --> 01:24:42,920
Song of the three children, the 
story of Susannah Bell and the 

1294
01:24:42,920 --> 01:24:46,080
Dragon Prayer of Manassas, 1st 
and 2nd book of Maccabees. 

1295
01:24:47,360 --> 01:24:52,760
So these are they read them for 
example, of life and instruction

1296
01:24:52,760 --> 01:24:56,960
of manners. 
So this is exactly how I would 

1297
01:24:56,960 --> 01:25:01,480
read the Apostolic fathers that 
were writing a generation after 

1298
01:25:01,480 --> 01:25:06,560
the apostles, or how I would 
read the the patristic record as

1299
01:25:06,560 --> 01:25:08,040
they're interpreting the New 
Testament. 

1300
01:25:08,480 --> 01:25:12,360
Or how I might read some 
hagiographies about martyrs 

1301
01:25:12,360 --> 01:25:17,040
who've stood the test of of 
testifying to Christ, even to 

1302
01:25:17,040 --> 01:25:20,640
the point in martyrdom. 
Their stories, their writings 

1303
01:25:20,640 --> 01:25:22,800
that they leave us are not 
authoritative scripture, but 

1304
01:25:22,800 --> 01:25:24,840
neither are they worthless. 
On the other hand, they can be 

1305
01:25:24,840 --> 01:25:29,720
very helpful for us to 
understand to understand the the

1306
01:25:29,720 --> 01:25:34,240
true meaning of the canonical 
text with the texts that are 

1307
01:25:34,240 --> 01:25:37,920
between the period of the Old 
Testament and the New Testament.

1308
01:25:39,120 --> 01:25:45,600
They're also valuable for us to 
see what kinds of expectations 

1309
01:25:45,600 --> 01:25:49,000
and hopes were in the air before
the coming of Christ in the 

1310
01:25:49,000 --> 01:25:53,960
people of Israel. 
Father Dan mentioned how Second 

1311
01:25:53,960 --> 01:25:57,960
Chronicles 36 is one of the best
endings to the Old Testament 

1312
01:25:58,520 --> 01:26:02,040
because it leaves us with a huge
dot, dot, dot like this is to be

1313
01:26:02,040 --> 01:26:05,080
continued. 
So there was a New Testament 

1314
01:26:05,080 --> 01:26:08,120
just begging to be written. 
And so when you look at the 

1315
01:26:08,120 --> 01:26:11,240
writings in the Dead Sea 
Scrolls, when you look at the 

1316
01:26:12,280 --> 01:26:14,600
what are called the 
stutopigraphy that even go 

1317
01:26:14,600 --> 01:26:16,520
beyond these Deuto canonical 
books. 

1318
01:26:16,840 --> 01:26:19,360
And when you look at these Deuto
canonical books, you see the 

1319
01:26:19,360 --> 01:26:23,680
themes of exile and a longing 
for a restoration of the Kingdom

1320
01:26:23,680 --> 01:26:28,080
of God. 
You see themes of of apocalypse,

1321
01:26:28,080 --> 01:26:32,920
like God actually is going to 
come and judge us by all of the 

1322
01:26:32,920 --> 01:26:35,760
deeds that we've done and how 
can we live up to the standard 

1323
01:26:35,760 --> 01:26:38,320
that Moses has given us? 
There needs to be some more 

1324
01:26:38,320 --> 01:26:43,360
sufficient sacrifice. 
You have questions about how are

1325
01:26:43,400 --> 01:26:46,080
our sins going to be interceded 
for? 

1326
01:26:46,200 --> 01:26:50,080
So we need some kind of mediator
to intercede for us after we 

1327
01:26:50,080 --> 01:26:55,640
have, after we have sinned and 
even after we have died or this 

1328
01:26:55,640 --> 01:27:00,360
question of after we die, where 
do we go and is there really a 

1329
01:27:00,360 --> 01:27:04,080
hope for the final resurrection?
So these kinds of questions are 

1330
01:27:04,080 --> 01:27:08,600
mulled over quite a bit in the 
apocrypha that's in that's 

1331
01:27:08,600 --> 01:27:12,440
recommended for reading, and 
also in a lot of the other 

1332
01:27:12,800 --> 01:27:16,040
intertestamental writings that 
are between the Old and New 

1333
01:27:16,040 --> 01:27:18,600
Testaments. 
So reading those all together 

1334
01:27:18,600 --> 01:27:23,240
with our doctrine guided by the 
Old and New Testaments, it is 

1335
01:27:23,240 --> 01:27:26,880
certainly helpful to read the 
Deuter canonical books for 

1336
01:27:26,880 --> 01:27:30,520
instruction of life and as an 
example of how faithfully it's 

1337
01:27:30,960 --> 01:27:33,280
interpret, read and follow the 
word of God. 

1338
01:27:33,640 --> 01:27:36,800
And if you do it according to 
the lectionary in the BCP, you 

1339
01:27:36,800 --> 01:27:38,240
see some really cool 
connections. 

1340
01:27:38,240 --> 01:27:39,600
So I would highly recommend 
that. 

1341
01:27:39,800 --> 01:27:42,400
So thank you everybody. 
Really enjoy this time with you.