This episode is a conversation with Dr. Steven Duby of Grand Canyon University. We discuss divine simplicity (2:28), Trinitarian analogies and metaphors (9:34), Christology’s place in theology proper (17:45), and Thomas Aquinas on theological knowledge (27:35).
Church Grammar is presented by B&H Academic and the Christian Standard Bible. Intro music: Purple Dinosaur by nobigdyl. Producer: Katie Larson.
Brandon D. Smith is Assistant Professor of Theology & New Testament at Cedarville University, Editorial Director for the Center for Baptist Renewal, and writes things. You can follow him on Twitter at @brandon_d_smith.
*** This podcast is designed to discuss all sorts of topics from various points of view. Therefore, guests’ views do not always reflect the views of the host, his church, or his institution.
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Revelation can broadly be described as God’s self-disclosure to humanity. Brevard Childs states that the goal of God’s self-disclosure is so that all may see and know him. Thus, God’s revelation proceeds from his activity and to understand his actions is to know God. In the Hebrew Bible, God’s revelation comes in different variety of media: fire, thunder, a whisper, a donkey but these often are related to and initiated through his spoken word, in turn bringing upon some type of action. Two examples that I think this can be seen is through creation and covenant.
In the creation story, God’s word is portrayed as the actor. The Psalmist states that it was by God’s word that creation came forth (Psalm 33:6, 9). In God’s self-disclosure to humanity in Genesis 2:17, God commands Adam to not eat from the tree of knowledge of good and evil. This command has an implicit promise that if Adam and Eve refrained from eating of the tree they would continue to live in the blessings of the garden and an explicit promise that if they did eat they would die. For Adam and Eve, because of their disobedience, God’s word of judgment becomes actualized. Their knowledge of God and his action of one who blesses and provides in the garden now include a God who judges and is more concealed outside the garden.
Another significant high point in the Hebrew Bible is the Abrahamic covenant. In Genesis 12:1-3 God establishes a relationship with Abram through the utterance of a promise—heir, land, nation, and international blessing. God commits himself to Abram and to Abram’s family. God reveals himself to be loyal and will bless his family. God’s act in revealing himself again begins by establishing a particular relationship through his word. Likewise, it seems that God’s disclosure is initiated freely by himself, but is actualised by Abram believing by faith.
It seems that from the perspective of these examples of the Hebrew Bible that God’s self disclosure has a tight relationship to the obedience and faith of his people. I think this brings an interesting perspective to Christian theology which rightly understands God’s initiative in revelation, but what role does the idea of understanding, listening, and obedience play in this self-disclosure?
 Brevard S Childs, Old Testament Theology in a Canonical Context (Philadelphia: Fortress Press, 1989), 43-44.
 Childs, Old Testament Theology in a Canonical Context, 45.
 Timothy Ward, Words of Life: Scripture as the Living and Active Word of God (Downers Grove, Ill.: IVP Academic, 2009), 21.
 Paul R House, Old Testament Theology (Downers Grove, Ill.: InterVarsity Press, 1998), 75.
Barr, James. The Concept of Biblical Theology, 468-96
Brueggemann, Walter. Theology of the Old Testament, 333-358
Balentine, S. The Hidden God
Childs, Brevard. Old Testament Theology in a Canonical Context, 20-59.
Ward, Timothy. Words of Life: Scripture as Living Active Word of God.
Ward, Timothy. Word and Supplement Speech Acts, Biblical Texts, and the Sufficiency of Scripture.