Conference Presentations by Peter Green
The creation mandate reveals God's intentions, which precede the fall into sin, for humanity to g... more The creation mandate reveals God's intentions, which precede the fall into sin, for humanity to gloriously transform creation, pointing to a definitive, eschatological end, when humanity has finished subduing the earth. Redemptive history unfolds these intentions for humanity from creation to new creation. The redemptive-historical movement toward the new creation is driven by the creation mandate and is often symbolized by vineyards and wine, which exist at the convergence of the relationships among God, humans, and the earth established by the creation mandate. This dissertation studies the vineyard motif's contribution to and communication of the theme of creation to new creation in the OT, revealing that vineyards are localized and temporary signs of the completed creation mandate, that is, the consummated creation.
Despite the importance of viticulture to ancient Israelite society and the pervasiveness of viney... more Despite the importance of viticulture to ancient Israelite society and the pervasiveness of vineyard imagery in the HB, little work has been done on the theological significance of the vineyard. Furthermore, few commentators ascribe much, if any, significance to Noah’s first act after God’s covenant with him—planting a vineyard (Gen 9:20)—which also happens to be the first occurrence of kerem in the HB. This act is often overshadowed by what follows—Noah’s drunkenness and Ham’s sin. Thus, this paper will explore the narrative significance of Noah’s viticultural activity in Gen 9:20. On the basis of my conclusions regarding Noah’s vineyard, I will make broad observations regarding the significance of the vineyard in the HB. Specifically, I will argue that Noah’s act of planting the vineyard functions as a sign of his trust in God’s promise that the Lord’s judgment has ended. In this, his act is analogous to Adam’s procreation with Eve (Gen 4:1) and David’s procreation with Bathsheba (2 Sam 12:24). Furthermore, as the Noah narrative is told as a story of the decreation and recreation of the cosmos, I will argue that the vineyard acquires the connotation of New Creation or creation renewal. This connotation appears in conjunction with vineyards in later biblical texts, and ultimately culminates in Isa 65:17–25, in which vineyards are an integral part of the promise of the new heavens and new earth.
In this paper I argue that the Day of YHWH forms the background to Peter’s sermon in Acts 2 and i... more In this paper I argue that the Day of YHWH forms the background to Peter’s sermon in Acts 2 and is crucial for understanding the redemptive historical place of Pentecost. The Day of YHWH is central to the meaning of Joel 2:28–32. Thus, it is easy to miss the significance of the Day of YHWH for Peter’s sermon without careful attention to the Day of YHWH in Joel 2:30–32. It is my contention that Peter intentionally quotes Joel 2:30–32 in order to warn his listeners that they are in danger of being judged in the coming Day of the YHWH, which is the destruction of Jerusalem and the temple prophesied by Jesus himself and that their only hope of avoiding the coming judgment is to be baptized as followers of Jesus the Christ. In order to do this I study the OT background to the Day of YHWH and the Spirit of YHWH. Then, I examine these concepts in the book of Joel and especially in 2:28–32. Next, I compare Joel and other Day of YHWH passages to the Gospel accounts of Jesus’ prophecy concerning the temple. Finally, I examine Peter’s use of Joel 2:28–32 in Acts 2 and suggest some theological implications for our understanding of pneumatology and the Pentecost event.
This paper will introduce several methodological issues facing intertextual research today, and t... more This paper will introduce several methodological issues facing intertextual research today, and then explore three of those issues. First, the problem of identifying and explaining verbal parallels between genres in the Hebrew Bible will be explored. Second, the problem of distinguishing between verbal parallels and necessarily similar language due to a similar topic shall be examined. Third, the difficulty in distinguishing between proverbial sayings and quotation will be discussed. Building off the work of Dr. Richard Schultz in his published dissertation, The Search for Quotation: Verbal Parallels in the Prophets, this paper will consider how these two problems present both challenges and opportunities for identification and interpretation. After discussing the problems associated with these methodological issues and possible solutions, this paper will examine two intertextual sets: 1) Isa. 5:1-7 and Ps. 80:8-16; 2) passages which discuss owning a “vine and fig tree” (e.g. Deut. 8:8, I Kings 4:25, Micah 4:4, Zech. 3:10). The first set presents problems for identifying legitimate verbal parallels between genres in addition to the problem of identifying parallels with a similar topic. The second set presents identical problems, in addition to the problem of distinguishing between a verbal parallel a proverb, idiom, or figure of speech. After each set has been examined and been discussed, some general conclusions shall be made concerning the overarching methodological problems identified, and the implications for the study of intertextuality.
This paper seeks to demonstrate that wine plays an important role in the Pentateuch by acting as ... more This paper seeks to demonstrate that wine plays an important role in the Pentateuch by acting as a facilitator in the divine-human relationship. This paper will look at the different contexts in which yayin and tirosh are used and demonstrate that all of the 31 occurrences of yayin and tirosh in the Pentateuch can be divided into five categories: blessings, cursings, tithes, sacrifices, and prohibitions. Furthermore this paper will argue that the use of yayin and tirosh in these five categories demonstrates that wine was a facilitator in the divine-human relationship in the Pentateuch. While wine was certainly used as an indicator of the divine-human relationship – when YHWH was please with Israel they had an abundance of wine, when YHWH was displeased with Israel they had no wine – it is also used to facilitate the relationship between YHWH and the people of Israel. Wine was integral to the cultic practices of Israel, especially in the sacrifices. However, its use was also commanded for many of the feasts which were to be done “before YHWH”. This will be demonstrated by first briefly discussing the significant words; second, by introducing the broad categories in which wine is found; third, by discussing the significance of the five broad categories for understanding the use of yayin and tirosh forth, by exegeting and explaining a sample passage; and finally by summarizing the arguments in a conclusion.
Thesis Chapters by Peter Green
The creation mandate reveals God’s intentions, which precede the fall into sin, for humanity to g... more The creation mandate reveals God’s intentions, which precede the fall into sin, for humanity to gloriously transform creation, pointing to a definitive, eschatological end, when humanity has finished subduing the earth. Redemptive history unfolds these intentions for humanity from creation to new creation. The redemptive-historical movement toward the new creation is driven by the creation mandate and is often symbolized by vineyards and wine, which exist at the convergence of the relationships among God, humans, and the earth established by the creation mandate. This dissertation studies the vineyard motif’s contribution to and communication of the theme of creation to new creation in the OT, revealing that vineyards are localized and temporary signs of the completed creation mandate, that is, the consummated creation.
Part I provides an overview of the theme of creation to new creation (ch. 2) and a detailed look at creation, Canaan, and new creation (chs. 2–5), providing the redemptive-historical context within which to understand the vineyard motif.
Part II examines vineyards and wine as they relate to “creation.” Chapter 6 argues that Noah’s vineyard reflects his role as a new Adam, fulfilling the creation mandate in a new creation. Chapter 7 considers God’s provision of vineyards and wine as the Creator for creation, the “hungry,” and his people Israel (Psalm 104 and 107, Hosea 2).
Part III considers vineyards in relation to “Canaan,” specifically examining the function of vineyards in the Pentateuchal descriptions of the Promised Land (ch. 8), the Sabbath and Jubilee year regulations (ch. 9), and the Deuteronomic futility curses (ch. 10).
Finally, Part IV considers vineyards that are associated with the eschatological future, including the “vine and fig tree” phrase (ch. 11), the twice-repeated promise that the “mountains will drip sweet wine” (ch. 12), and the eschatological visions in Isaiah 25 and Isaiah 65 (ch. 13).
Chapter 14 summarizes the dissertation, noting that, throughout the OT, vineyards and wine represent God’s highest blessing on humanity and humanity’s highest agricultural achievement, symbolizing the new creation. Thus, vineyards and wine express God’s desire to encourage human joy and to facilitate fellowship between God and humans.
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Conference Presentations by Peter Green
Thesis Chapters by Peter Green
Part I provides an overview of the theme of creation to new creation (ch. 2) and a detailed look at creation, Canaan, and new creation (chs. 2–5), providing the redemptive-historical context within which to understand the vineyard motif.
Part II examines vineyards and wine as they relate to “creation.” Chapter 6 argues that Noah’s vineyard reflects his role as a new Adam, fulfilling the creation mandate in a new creation. Chapter 7 considers God’s provision of vineyards and wine as the Creator for creation, the “hungry,” and his people Israel (Psalm 104 and 107, Hosea 2).
Part III considers vineyards in relation to “Canaan,” specifically examining the function of vineyards in the Pentateuchal descriptions of the Promised Land (ch. 8), the Sabbath and Jubilee year regulations (ch. 9), and the Deuteronomic futility curses (ch. 10).
Finally, Part IV considers vineyards that are associated with the eschatological future, including the “vine and fig tree” phrase (ch. 11), the twice-repeated promise that the “mountains will drip sweet wine” (ch. 12), and the eschatological visions in Isaiah 25 and Isaiah 65 (ch. 13).
Chapter 14 summarizes the dissertation, noting that, throughout the OT, vineyards and wine represent God’s highest blessing on humanity and humanity’s highest agricultural achievement, symbolizing the new creation. Thus, vineyards and wine express God’s desire to encourage human joy and to facilitate fellowship between God and humans.
Part I provides an overview of the theme of creation to new creation (ch. 2) and a detailed look at creation, Canaan, and new creation (chs. 2–5), providing the redemptive-historical context within which to understand the vineyard motif.
Part II examines vineyards and wine as they relate to “creation.” Chapter 6 argues that Noah’s vineyard reflects his role as a new Adam, fulfilling the creation mandate in a new creation. Chapter 7 considers God’s provision of vineyards and wine as the Creator for creation, the “hungry,” and his people Israel (Psalm 104 and 107, Hosea 2).
Part III considers vineyards in relation to “Canaan,” specifically examining the function of vineyards in the Pentateuchal descriptions of the Promised Land (ch. 8), the Sabbath and Jubilee year regulations (ch. 9), and the Deuteronomic futility curses (ch. 10).
Finally, Part IV considers vineyards that are associated with the eschatological future, including the “vine and fig tree” phrase (ch. 11), the twice-repeated promise that the “mountains will drip sweet wine” (ch. 12), and the eschatological visions in Isaiah 25 and Isaiah 65 (ch. 13).
Chapter 14 summarizes the dissertation, noting that, throughout the OT, vineyards and wine represent God’s highest blessing on humanity and humanity’s highest agricultural achievement, symbolizing the new creation. Thus, vineyards and wine express God’s desire to encourage human joy and to facilitate fellowship between God and humans.