Quotes About Israel

And for Christians, the gospel has always been the lens through which Israel's stories are read—which means, for Christians, Jesus, not the Bible, has the final word. The story of God's people has moved on, and so must we.

Jesus was God's climax to Israel's story, but he was not bound to that story. He pushed at its boundaries, transformed it, and at times left parts of it behind.

The Adam story, then, is not simply about the past. It's about Israel's present brought into the past—even as far past as the beginning of the human drama itself.

The need to explain Jesus as both surprise ending and deeply connected to Israel's story drove the Gospel writers to do some creative reading. Sticking to what the Bible says wasn't their goal. Talking about Jesus was.

God adopted Abraham as the forefather of a new people, and in doing so he also adopted the mythic categories within which Abraham—and everyone else—thought. But God did not simply leave Abraham in his mythic world. Rather, God transformed the ancient myths so that Israel's story would come to focus on its God, the real one.

Paul would agree, to a certain extent. He did not think that Jesus was the founder of a new religion, rather the concluding, surprise chapter to Israel's story.

We should feel free to see a tension in Paul's thinking, a paradox as I mentioned earlier: what God has done in Jesus is deeply connected to Israel's story while at the same time breaking out of the confines of that story. As soon as we try to resolve that paradox in Paul we will misunderstand him.

Adam in primordial times plays out Israel's national life. He is proto-Israel—a preview of coming attractions. This does not mean, however, that a historical Adam was a template for Israel's national life. Rather, Israel's drama—its struggles over the land and failure to follow God's law—is placed into primordial time. In doing so, Israel claims that it has been God's special people all along, from the very beginning.

Walter Brueggemann calls these parts of the Bible Israel's "countertestimony" . . . This spot-on term to name the dark side of the Bible, and which calls into question Israel's main storyline, comes from Walter Brueggemann's Theology of the Old Testament: Testimony, Dispute, Advocacy.

This is the point of the story: the choice put before Adam and Eve is the same choice put before Israel every day: learn to listen to God and follow in his ways and then—only then—you will live. The story of Adam and Eve makes this point in the form of a myth. Proverbs makes it in the form of wisdom literature. Israel's long story in the Old Testament makes it in the form of historical narrative.

The story of Adam and Eve is a preview of Israel's long journey in the Old Testament as a whole.

Here's a simpler explanation: there were other people living outside of the Garden of Eden all along, even if the story doesn't explain it. Which leads to this: maybe the story of Adam and Eve isn't about the first human beings. Maybe it's about something else. And that something else is this: The Adam story is a story of Israel in miniature, a preview of coming attractions.

Rulebook Bible reading" shortchanges the depth and raw reality of Israel's own journey of faith in God.

These first seven books are Israel's stories of their deep past, or "origins stories" as they are sometimes called. They don't exist for entertainment or for idle curiosities about the past (and definitely not as fodder for children's Bible lessons). They explain how things came to be, why things are the way they are, and most important, how Israel got to be Israel—a kingdom with a land of its own.

The period of the monarchy is not only the meat of the Old Testament narrative of Israel. It's also the period when Israel's grand narrative was written.

Israel's beginnings are mysterious from an archaeological point of view, so we can't be dogmatic about explaining how and when Israel began. But it does seem that a nation eventually called "Israel" probably came on the scene gradually and relatively peacefully.

Forty is a go-to number symbolizing a complete or "right" period of time, and "480" is twelve times forty—twelve likely symbolizing the twelve tribes of Israel. The number is symbolic. It draws on ancient conventions of the symbolic value of round numbers to mark off a sacred moment.

It may be hard—sometimes impossible—to see the history in Israel's stories, but we do get a good picture of how these ancient Israelites experienced God.

God's act of salvation in Exodus hearkens back to God's act of creation in Genesis, when God separated the waters on the second and third days of creation. Saving Israel is a divine act of "re-creation.

This theme has a lot of moving parts. The bottom line is that when God saves Israel, it is an "act of creation"—or perhaps better, "an act of re-creation." To save is to re-create because to be saved is to start anew.

I happen to think Israel is in many ways a noble enterprise, worth defending and supporting, and that Israel's fashionable enemies in the West have allied themselves with some of the nastiest and most bigoted forces now loose in the world.

Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with men, and you have prevailed.”

There he set up an altar and called it El-Elohe-Israel.

When Jacobís sons heard what had happened, they returned from the field. They were filled with grief and fury, because Shechem had committed an outrage in Israel by lying with Jacobís daughter—a thing that should not be done.