The heart of Pentecostal practice has always been an experience of the Holy Spirit. These experiences are often claimed to have the direct guidance of the Spirit and form the decisions and actions that result in the ongoing of the development of practices and doctrine. It is my contention that the third and fourth so-called waves of the Spirit are not truly waves of the Spirit, neither are they new. They are the rebirth, albeit in a new manner, of three disappointing and tragic movements of past Pentecostal history, namely the (New) Latter Rain, the Shepherding Movement, and the Prosperity Movement. I maintain that these two waves do not follow a solid Pentecostal doctrinal stand of an experience in the Holy Spirit of separability and subsequence, neither do they draw their doctrinal stand from the book of Acts, but rather the Synoptic gospels. Unfortunately, even though Pentecostal scholarship is on the rise, the majority of the prolific writers of these last two waves are extremely eisegetical in regards to their dealing with the Word of God. They claim vision and direction from Heaven, as opposed to an exegesis of the canon of Scripture. I maintain that these two, so called waves of the Spirit are not Heaven sent but man conceived and thus dangerous heresy to the church. `I believe that courage is the most important virtue, the foundation that underlies and gives realty to all other virtues and personal values. Without courage we become conformists. Conformity is not the fibre good and courageous leaders are made of… Do not be frightened by the aloneness that may come with your holding unpopular positions. It is in aloneness that wisdom will visit you and smile upon you'. These are not, as a theologian might be entitled to expect, the words of Elijah or Jeremiah. They are quoted from a speech given in 1999 by Mamphela Ramphele, vice chancellor of the University of Cape Town. Her context was the silence that has so often fallen on African societies once liberation has taken place. It is just such silent acquiescence, she insists, that allow former `heroes of the struggle' to become despots and dictators. Her words are challenging to Pentecostal theologians for at least two reasons. The first and more mundane is that Pentecostalism is most vibrant today in precisely those countries, which can be termed `postcolonial'. The second, and to my mind the most relevant to the movement, is that Pentecostalism was at its beginning a powerful spiritual force because it inherited an ethos of radical difference and because its proponents were unflinching in refusing to be co-opted into any other agenda than the one for which they knew they had been empowered by the Spirit of Jesus Christ. In this sense it was a prophetic religion, a religion similar to that of Elijah and Jeremiah. It is my plea then in this presentation that the so-called `postcolonial' countries will not swallow this new error, which has been called the new Pentecostal rhema from Heaven, which stems, as do so many new theological trends from the Western world. The new emerging Pentecostal Charismatic churches, particularly of the Third World need to have the courage not to be conformists, for such is not the fiber good and courageous leaders have. The hermeneutical pneumatology of the Pentecostal tradition has always been questioned. The early Pentecostals did not even bother to develop a theological hermeneutical position of a subsequent experience of the Spirit; they accepted their experience as from God . When they did begin to develop a Pentecostal theology it was often ridiculed as being primarily experiential, thus in the minds of most, devoid of Biblical theology. Fifty years after the outpouring of the Spirit at Azusa Street many Pentecostal scholars began to re-examine the pneumatology of Luke's writing. In the latter part of the 20th Century many Pentecostal scholars came into their own, examining and challenging many of the previously accepted conclusions of theologians, in regards to the Classical Pentecostal doctrinal position . Their position was that there was a separable and subsequent experience of the Spirit following salvation, which was accompanied by the initial evidence of speaking with other tongues. The initial evidence was for a few, and still is for some, questionable evidence. Such a position stood in opposition to those who declared that there was no second experience of the Holy Spirit for any person other than salvation. If those who believed in the `conversion-initiation, which included the baptism in the Holy Spirit' were indeed correct, then everything that Luke talks about in relation to pneumatology in his two-volume work is totally in relation to salvation. This was the theological pneumatological position prior to Classical Pentecostalism. It did and has resulted in many theological challenges. Scholars who take this position do so on the premise that Pentecost is more of a historical situation for the church. However scholars convinced of the Classical Pentecostal position are refusing to accept this position and have and are continuing to develop an exegetical position for a secondary work of the Holy Spirit in a person's life. This is my personal position made vitally real for me since I did not grow up in a Pentecostal church setting, but rather came into the Pentecostal experience in my early 20's. It is my contention that the theological impact of Christ's ascension prior to the public ascension witnessed in Acts 1 has not been fully examined. Few scholars have dealt with the typological fulfillment firstly, of the work of the High Priest as seen completed in the life of Jesus Christ, or secondly, of His fulfillment of the first four feasts which the Jews were commanded to keep. Both of these aspects very clearly enhance and form a clear indication that the classical Pentecostal theology was and is correct in speaking of a separable and subsequent work of the Spirit following a clear salvation experience. I will seek to elucidate this by an examining the historical background of the first two waves of the Spirit, followed by a preview of the work of the Holy Spirit as seen in the canon of Scripture with emphasis on the New Testament. I will follow this by the development of the idea of regeneration in the New Testament. Finally I will examine Lukan writing in regards to the experience known as the baptism of the Holy Spirit. These chapters will then serve as a base for comparison with the material, which will follow. In the late 20th and early 21st century the Classical Pentecostal doctrine has been challenged by the last two charismatic waves of the Spirit, both of which have spawned a plethora of writings. It is my contention first; that the traditional Pentecostal understanding of the authority of Scripture has been abandoned in that now experience takes precedence over Scripture. Secondly it is clear that these last two waves do not fall within the same parameters as the first two waves in their understanding of a doctrine of separability and subsequence, since they revert to a pre-Classical Pentecostal theological position of only one experience of the Holy Spirit. Thirdly, in a day when Pentecostal scholarship is seeking to become acceptable in their exegesis, the authors of these waves are almost totally eisegetical. The question needs to be asked `Have they subtly taken on a title to glean a following?' It is thus my contention that a survey of these waves shows that they have no common ground with the initial two waves of the Spirit. The indication is that they have deliberately chosen a different Biblical basis and thus disqualify themselves from the Pentecostal Charismatic stream. I will seek to elucidate this by examining the historical background of the last two waves of the Spirit, followed by an examination of the Pentecostal hermeneutic and their lack of hermeneutics, as seen so clearly in their writings. This will be done by pointing out the comparisons to the latter two waves of the Spirit both in theory and in the voluminous writing, which are largely based on eisegesis. The stated desire to `have church without making anyone sick' has broached and taken the movements far into left field. Finally, it is my contention that the third and fourth waves of the Spirit are not new at all. They are simply a rebirth of three disappointing and tragic movements in Pentecostal history. Thus I hope to clearly substantiate that the third and fourth wave of the Spirit are not really waves of the Spirit at all. They are not such in terms of their Biblical theological basis, neither are they such exegetically. They are simply the result of those desirous of the moving of the Holy Spirit who have reached back into the past and reintroduced past aspects of renewal, which unfortunately were man centered and resulted later in much havoc among Christians. I will seek to elucidate these facts by an examination of the history and practice of the (New) Latter Rain, which still haunts Saskatchewan, Canada where tragedies still exist, and the Shepherding movement out of Florida, which after a few years was denounced even by the leaders and finally totally disbanded. Then, finally the Prosperity Movement, which rose and fell as an unacceptable, illegitimate deduction of so called truth of the canon. One hopes and prays that the tragedies in lives will not live to haunt the church if Jesus tarries. We do not want the "heroes of spiritual struggles" to become the despots and dictators of the Pentecostal churches in the Third World. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

This thesis is a moral and theological interpretation of the book of Jeremiah (primarily chapters twenty-one through twenty-nine). The prime focus is on the Hebrew term  and associated vocabulary and terminology which enable an understanding of how the book of Jeremiah sets up knowledge of Yahweh as a primary concern. Such a concern reinforces the rhetorical and ethical nature of the textual witness and elevates the significant and profound challenge that is put forth. For instance, Jeremiah 22:16 is a prime example within the book where an understanding of  of Yahweh should be given adequate attention, although it has not in Old Testament scholarship, to arrive at the kind of moral and theological interpretation that is voiced in this ancient Israelite prophet. Knowledge of Yahweh in the text of Jeremiah is to be distinguished from a purely cognitive knowing that removes from the equation, in any way, living a certain kind of life with Yahweh - a life which is measured only by the highest of moral and religious standards. Indeed, there is a direct relationship between a certain kind of action/way of living and a genuine knowledge of Yahweh. Key texts explored in this thesis then, are those which bring the challenge of a true knowledge of Yahweh to the Judean king, priest, prophet, and people. An overall coherent vision of what it means to know Yahweh, the God of Israel, in the text of Jeremiah, is the aim of this thesis. / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)

This study looks into Malachi’s emphasis on the offering aspect of the cult within Israel’s prophetic heritage. Malachi presents a different attitude toward offerings than his pre-exilic predecessors who spoke harshly against the cult focusing on religion’s ethical and spiritual aspects. The thesis of this study argues that pre-exilic anti-cultic statements do not diminish or reject the cult per se but a corrupted form of it conditioned historically and religiously. Malachi’s post-exilic pro-cultic emphasis presents a different context in which criticism of the cult’s corrupted usage takes place while remaining positive toward the cult itself. The key to understanding properly both anti- and pro-cultic attacks on different aspects of the cult is the covenantal relationship with Yahweh. Malachi’s positive attitude toward offerings balances the anti-cultic prophetic heritage of Israel showing that there was never a rejection of the cult, only misunderstandings and misuses of it. / Biblical and Ancient Studies / M. Th. (Old Testament)

Text in German with German and English summaries / In times of global crisis, eschatological questions gain relevance. The Old Testament concept of HàWH:J moWJ has primary bearing on Christian eschatological expectations. This study examines the discourse of the Day of Yahweh of Amos and Isaiah in the context of their message. Concept and origin of this discourse are controversial. A review of research shows that the current understandings do not adequately answer questions about the origin of this discourse. Both the definitions of “Day of Yahweh” passages and the certitude that HàWH:J moWJ is a technical term seem problematic. Analysis of Amos 5:18-20 shows that, contrary to commonly accepted understanding, a nontechnical understanding of the phrase HàWH:J moWJ is sufficient for interpreting the passage. Linguistically similar phrases in Isaiah also merely relate Yahweh’s historical intervention, and do not refer to an established concept. Only later did a tradition complex arise from this prophetic proclamation. / In Zeiten globaler Krisen gewinnen eschatologische Fragestellungen an Aktualität. Zentrale Bedeutung für die christliche Zukunftserwartung hat der Tag des Herrn, dessen alttestamentlicher Wurzelgrund der HàWH:J moWJ ist. Die Studie untersucht die Rede vom Tag Jahwes bei den Schriftpropheten Amos und Jesaja im Kontext ihrer Verkündigung. Konzept und Herkunft dieser Rede sind umstritten. Ein Forschungsüberblick zeigt, dass die gängigen Erklärungsmodelle die Frage nach der Herkunft dieser Rede nicht ausreichend beantworten. Als problematisch erscheinen die Definitionen von Tag Jahwes-Belegen und die Sicherheit, mit der man die Wendung HàWH:J moWJ als Terminus technicus bezeichnet. Die Untersuchung zu Am 5,18-20 erweist, dass, entgegen dem Common sense der Forschung, ein formales Verständnis der Wendung HàWH:J moWJ zur Interpretation der Rede ausreicht. Ähnliche sprachliche Wendungen bei Jesaja paraphrasieren ebenfalls nur das geschichtliche Eingreifen Jahwes und verweisen nicht auf eine Auseinandersetzung mit einem bestehenden Konzept. Ein Traditionskomplex namens Tag Jahwes erwuchs erst später aus dieser prophetischen Verkündigung. / Biblical and Ancient Studies / M. Th. (Old Testament)

This study considers the origin and purpose of Ruth and concludes that it is best to read the narrative as a call for an inclusive attitude toward any person, Jew or Gentile, who desired to join the Judean community in the Restoration period. In chapter one, I review the difficulties that scholars face in ascertaining Ruth's place in Israel's history, and I outline approaches that they have used to try to establish its purpose and origin. I discuss major interpretive positions, which date the book either to the monarchic period, to the exilic period, or to the Restoration period, and I articulate the format of my own study. In chapter two, I consider how the author of Ruth uses characterization to highlight Ruth, a Gentile outsider, and to criticize the Bethlehemite community. Only Boaz accepts Ruth, which leads to his participation in the line of David. In chapter three, I discuss how the author also magnifies Ruth's character by comparing her with Israel's ancestors. In these ways, Ruth demonstrates that an outsider can embody the ideals of the Restoration community and that they can also be a benefit to the nation. In chapters four and five, I examine arguments for dating Ruth to particular periods in Israel's history. In chapter four, I consider efforts to date the language of Ruth as well as the legal practices that the story describes. I also discuss the narrative's supposed congruence with the concerns of various social settings in Israel's history. In chapter five, I draw on current research on refugee communities to see how the experiences of such people can help us understand the concerns of the Restoration community. In chapter six, I review my arguments for regarding Ruth as a call for inclusion in the Restoration period, and I consider how this conclusion should affect the field of Ruth studies as well as the wider field of Second Temple studies.

Par une analyse comparative de la Bible, Ancien Testament, selon la méthode structurale de Cl. Lévi-Strauss, avec les textes d'Homère, d'Hérodote, de Platon, et d'autres auteurs grecs antiques, il est avancé que la Bible aurait été écrite à l'époque hellénistique, par des auteurs juifs acculturés, éduqués à la grecque. L'Israël biblique tel que raconté dans les livres de Genèse à II Rois serait alors une fiction littéraire inspirée de la Cité idéale des Lois de Platon, nantie de mythes grecs, tirés de l'Enquête d'Hérodote et des principaux cycles de la mythologie grecque (Argonautes, Thèbes, Héraclès, Troie), adaptés en hébreu à des personnages du Proche-Orient (dont certains sont historiques, comme les rois). Par une accumulation de parallèles très précis, aussi bien au niveau des récits que des lois, et le relevé de certains anachronismes, il peut être démontré que l'emprunt s'est fait dans le chef de la Bible envers la littérature grecque, lorsqu'on sait que l'époque hellénistique tardive constitue le terminus ad quem de la Bible, correspondant à l'apparition des premiers manuscrits. En pointant les sources grecques de la Bible, il est montré que les livres de Genèse à Rois auraient été écrits par le même auteur :"l'hypothèse documentaire", édifiée par des théologiens, considérant que la Bible est un assemblage de récits et lois disparates issus de différentes époques de l'histoire d'Israël, hypothèse déjà en désuétude depuis quelques décennies, se trouve contestée par des arguments en faveur d'une unité rédactionnelle, allant de paire avec une datation plus tardive que celles généralement avancées. <p><p>Through a comparative analysis of the Bible, Old Testament, according to the structuralist method of Cl. Lévi-Strauss, with the texts of Homer, Herodotus, Plato, and several other Greek ancient authors, it is stated that the Bible would have been written in the Hellenistic era, by acculturated Jewish authors, educated in a Greek fashion. The Biblical Israel as told in the books of Genesis to II Kings would then be a literary fiction inspired by the Ideal City of Plato's Laws, supported by Greek myths, inspired by Herodotus' Histories and the main Greek mythic cycles (Argonauts, Thebes, Heracles, Troy), adapted in Hebrew to characters of the Ancient Near East (some of them being historical, as the kings). By an acculumation of very accurate parallelisms, and by pointing some anachronisms, it can be shown that the borrowing was made in the head of the Bible to the Greek literature, knowing that late Hellenistic era constitutes the terminus ad quem for the Bible, corresponding to the appearance of the first manuscripts. By pointing the Greek sources of the Bible, it is shown that the books from Genesis to Kings would have been written by the same author.<p>The "documentary hypothesis", built by theologians, considering that the Bible is an assembling of various narratives and laws, coming from differents eras of Israel's history, a hypothesis alreday falling into disuse in the last decades, is challenged by arguments in favor of a redactionnal unity, going along with a later dating than those usually stated. / Doctorat en sciences sociales, Orientation anthropologie / info:eu-repo/semantics/nonPublished

No description available.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006. / The aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis: • Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999). • Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993). • Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach. Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.

Thesis (M.Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: THE MAINTENANCE OF LAND AS THEOLOGICAL-ETHICAL IMPLICATION OF THE SABBATH YEAR IN LEVITICUS 25: 1-7 Chapter one of this thesis discusses the justification of the investigation of the Sabbath year institution along practical, theological, economic and ethical grounds. The hypothesis statement is that the most important theological effects of the Sabbath year, according to the Pentateuchal books of Exodus, Leviticus and Deuteronomy can be traced back to the maintenance of land within the family. The selected methodology for this thesis entails a literature study of existing research (Chapters one to four) and a ‘close reading’ approach in order to examine the central text in this thesis (Lev 25: 1-7) (Chapter 5). The key terms defined in Chapter five are ‘land’, ‘maintenance of land’ and ‘Sabbath year’. Chapter two provides a theological background of the Sabbath year in the Pentateuch. Three agricultural annual festivals are discussed, namely the Feast of Unleavened Bread, the Feast of Harvest and the Feast of Tabernacles which form the theological context of Exodus 23:14-17 and Deuteronomy 15: 1-18. Chapter three identifies the motivations of the Sabbath year in the Covenant and Deuteronomic Codes and investigates the theological trends in the Books of Exodus and Deuteronomy. Chapter four is firstly an investigation of the theological trends in the Book of Leviticus and secondly of the theological trends in the Holiness Code. This chapter also covers the contents of the important institution to do with family land and other humanitarian matters, the Year of Jubilee (Lev 25: 8-54). Chapter five discusses the theological implications of the Sabbath year in Lev 25: 1-7. Chapter six is the concluding chapter which seeks to verify whether the hypothesis has been proven or not. The results of the research on the theological ethical implications of the Sabbath year for the retention of land within the family were conditionally positive. It was found that the Sabbath year helped land to remain within the family because of the following reasons: 1. the Sabbath year reminded humans to act as good stewards of God’s land; 2. the Sabbath year ensured food supplies for all the people because of God’s blessing on the spontaneous produce of the land in this special year; 3. the Sabbath year allowed the land to lie fallow a whole year thus allowing the land to be more productive in the following season thus helping poorer families to have a new beginning on the road to better life in the land; 4. As a year in which the burden of debt was removed from debtors this year helped poor landowners to recover economically and the cancellation of debts actually helped poor people not to sink deeper and deeper into debt which might end up leading to loss of land and other property. The Sabbath year theological and ethical stipulations were meant to create an environment where land was supposed to remain within families that inherited it from the LORD at the beginning, had Israel been obedient to God. / AFRIKAANSE OPSOMMING: DIE BEHOUD VAN GROND AS TEOLOGIES-ETIESE IMPLIKASIE VAN DIE SABBATJAAR IN LEVITIKUS 25: 1-7 Hoofstuk een van hierdie tesis bespreek die motivering vir die ondersoek van die Sabbatjaar as instelling op grond van praktiese, teologiese, ekonomiese en etiese gronde. Die hipotese is dat die mees belangrike teologiese implikasies van die Sabbatjaar, volgens die Pentateugboeke Eksodus, Levitikus en Deuteronomium teruggevoer kan word na die behoud van grond binne die familie. Die gekose metodologie vir hierdie tesis behels `n literatuurstudie van bestaande navorsing (Hoofstukke een tot vier) en `n ‘naby-lees’ benadering in Hoofstuk 5, wat die sentrale teks van hierdie tesis behandel, naamlik Levitikus 25: 1-7. Die belangrikste begrippe wat in hierdie hoofstuk beskryf word, is ‘grond’, ‘Sabbatjaar’ en ‘familie’. Hoofstuk twee bied `n teologiese agtergrond tot die Sabbatjaar in die Pentateug. Drie jaarlikse landboukundige feeste word bespreek., naamlik die Fees van die Ongesuurde Brode, die Oesfees en die Loofhuttefees, wat die teologiese konteks van Eksodus 23: 14-7 en Deuteronomium 15: 1-18 vorm. Hoofstuk drie identifiseer die motiverings vir die Sabbatjaar in die Verbondsboek en die Deuteronomiumkodeks, asook die teologiese tendense in die boeke Eksodus en Deuteronomium. Hoofstuk vier behels `n ondersoek na die teologiese tendense in die boek van Levitikus, asook in die Heiligheidskodeks. Hierdie hoofstuk behandel ook die inhoud van die belangrike instelling van familiegrond en ander humanitêre aangeleenthede in die Jubeljaar (Lev 25: 8-25). Hoofstuk vyf bespreek die teologiese implikasies van die Sabbatjaar in Levitikus 25: 1-7. Hoofstuk ses is die finale hoofstuk en poog om te verifieër of die hipotese van die tesis bewys kan word of nie. Die uitkoms van die navorsing oor die teologiese-etiese implikasies van die Sabbatjaar vir die behoud van grond binne die familie was positief, maar voorwaardelik. Daar is bevind dat die Sabbatjaar gehelp het om grond binne die familie te behou oor die volgende redes: 1. Die Sabbatjaar het mense herinner om as goed na God se grond te kyk; 2. Die Sabbatjaar het verseker dat daar genoeg kos is vir al die mense, juis as gevolg van God se seën op die spontane lewering van produkte deur middel van die grond in hierdie spesiale jaar; 3. Die Sabbatjaar het bepaal dat die grond vir `n jaar braak lê en dit het beteken dat die grond in die volgende seisoen meer produktief sou wees. Dit sou met ander woorde armer families help om `n nuwe begin te maak tot `n beter lewe in die land; 4. As `n jaar waarin die belemmering van skuld afgeskryf is, het hierdie jaar arm grondeienaars gehelp om ekonomies weer op die been te kom. Die kwytskelding het arm mense gehelp om nie verder skuld aan te gaan wat op die ou einde die verlies aan grond en ander eiendom sou beteken nie. Die Sabbatjaar se teologiese en etiese stipulasies was bedoel om `n situasie te skep waar grond binne die families wat dit aanvanblik van God ge-erf het, sou bly as hulle gehoorsaam aan God was.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Prosperity is an important theme in scripture and there is great diversity of perspectives regarding the place of wealth in the life of God’s people. This diversity is reflected in the variety of theological responses to wealth in the church, but the importance of this subject is not reflected in scholarship. Attempts to develop a positive theology of prosperity that does justice to the biblical data are surprisingly rare. There is a need for a careful biblical theology of prosperity. This study aims to lay the foundation of a fuller biblical theology, showing that conflicting biblical views of blessing, prosperity, and wealth can be unified if proper attention is given to certain roles, namely: blessing belongs within a God-man relationship defined by His grace and our dependence; the Promised Land is the exclusive environment in which blessing is promised; and blessing is not given mechanically while sin threatens, but rather the relationship must be forged through testing. This study is only the beginning of a biblical theology of prosperity, examining these roles by means of careful exegesis of four key chapters in the Old Testament from a range of bodies of literature. Firstly, the study of Genesis 12 shows that blessing is graciously offered to Abram as God’s response to the curse that accumulates through Genesis 1-11, and that blessing is intended to extend to the whole world. The blessings are based on a new God-man relationship into which Abram is called, but Abram immediately experiences the complexity of that relationship: though he acts faithfully, he meets with testing rather than prosperity, and this prompts his dependence upon God to falter. Deuteronomy 6 emphasises that covenant faithfulness is the guardian of the God-man relationship in which blessing is found. However, covenant-keeping does not merit favour; the chapter puts undeserved redemption from Egypt – grace – at its centre as the motivation of obedience. Jeremiah 32 is set in the midst of God’s enactment of curses that were promised for disobedience. However, out of the nation’s hopelessness, God speaks words of grace, consolation and New Covenant, a covenant in which hearts will not forget YHWH and blessing can be given unreservedly. Finally, Psalm 128 connects wisdom language (showing that fear of YHWH is the wise way of life that brings prosperity) with priestly blessing language (focusing the eyes of the blessed on the Giver). While God prospers those who fear Him, prosperity always operates within a complex relationship of grace and dependence. / AFRIKAANSE OPSOMMING: Voorspoed is ‘n belangrike tema in die Bybel en daar is ‘n groot verskeidenheid perspektiewe op die plek wat rykdom in die lewe van die volk van God inneem. Hierdie diversiteit word gereflekteer in die verskeidenheid van teologiese reaksies op rykdom in die kerk, maar die belang van hierdie onderwerp word nie in huidige navorsing gereflekteer nie. Pogings om ‘n positiewe voorspoedsteologie te ontwikkel wat reg laat geskied aan die Bybelse gegewens is verbasend skaars. Daar is ‘n behoefte aan ‘n noukeurige Bybelse voorspoedsteologie. Hierdie studie beoog om die grondslag te lê vir ‘n meer omvattende Bybelse teologie, wat reg laat geskied aan die teenstrydige Bybelse beskouings oor seëning, voorspoed en rykdom deur behoorlike aandag te skenk aan bepaalde verhoudings: seëning vorm deel van ‘n God-mens verhouding wat gedefinieer word deur God se genade en die mens se afhanklikheid; die Beloofde Land is die eksklusiewe omgewing waarbinne seëning beloof word; en seëning word nie outomaties verskaf wanneer sonde dreig nie, maar dit vorm deel van ‘n verhouding wat deur beproewing gelouter is. Die studie is slegs die begin van ‘n Bybelse voorspoedsteologie, waarvolgens die verskillende verhoudings deur middel van noukeurige eksegese van vier sleutelhoofstukke in die Ou Testament plaasvind. Ten eerste, die studie van Genesis 12 toon dat seëning vanuit genade aan Abraham deur God geskenk word as ‘n reaksie op die vervloeking wat in Genesis 1-11 opgebou het, en dat die seëning bedoel was om na die hele wêreld uit te brei. Die seëninge word gebaseer op ‘n nuwe verhouding tussen God en mens waartoe Abram geroep is, maar dat Abram onmiddelik die ingewikkeldheid van die verhouding beleef: hoewel hy gelowig optree, ervaar hy meer beproewing as voorspoed, en dit gee aanleiding dat sy afhanklikheid van God begin wankel. Vervolgens, Deuteronomium 6 beklemtoon dat getrouheid aan die verbond die verhouding tussen God-en-mens bewaar te midde waarvan die seëning gevind word. Tog, word die hou van die verbond nie ‘n manier om guns te verdien nie; die betrokke hoofstuk plaas die onverdiende en genadige verlossing vanuit Egipte in die sentrum van die motivering van gehoorsaamheid. Jeremia 32 word geplaas in die midde van God se uitvoering van vervloeking wat beloof was in reaksie op ongehoorsaamheid. Tog, te midde van die volk se gebrek aan hoop, spreek God sy woorde van genade, troos en ‘n Nuwe Verbond, ‘n verbond waarbinne JHWH nie vergeet sal word nie en waar seëning sonder voorbehoud geskenk kan word. Ten slotte, Psalm 128 lê ‘n verband tussen wysheidsuitsprake (wat aantoon dat die vrees van JHWH die verstandige lewenswyse is wat tot voorspoed lei) en priesterlike seëning bewerkstellig (wat die fokus van die geseënde op God as Gewer rig). Hoewel God voorspoed skenk aan die wie Hom vrees, funksioneer voorspoed altyd binne die komplekse verhouding van genade en afhanklikheid. / jme2013