The Bible Among the Myths Summary
SUMMARY OF JOHN N. OSWALT’S BOOK THE BIBLE AMONG THE MYTHS
David Strickland Old Testament Introduction - OBST 590 June 1, 2013
Introduction The author, John N. Oswalt, was first introduced to the subject of this book in his seminary studies in the 1960s. Oswalt introduces his book with a narrative of the similarities and differences that exist between the Old Testament and the literature of the Ancient Near East. Prior to the 1960s scholars believed that the Old Testament was unique and did not resemble the literature of the surrounding cultures, but now there has been a shift in thought. Many scholars believe today that the Old Testament is virtually identical to Ancient Near East writings. This issue of differences and similarities will provide the focal point around which the book revolves.1 Oswalt introduces the reader to the definition of myth and acknowledges that scholars differ on the precise definition but that the essence of a myth is its characteristics. His claim is that he will attempt to show that if a myth is defined by its characteristics and functions, then the Bible does not fit that definition.2 Oswalt points out that once a culture adopts the typical belief of the myth (the world is all there is) certain characteristics will attributed to that culture. Among these are the lack of value of the individual, no interest in history, the practice of magic and the refusal to accept responsibility for ones actions. The debate that the Bible is only “history-like” will be the second part of the book. Oswalt informs us that we will look into the characteristics of the biblical historical narrative and compare it with the Ancient Near Eastern approaches and show that the Bible is of a different category altogether.3 Oswalt closes the introduction his argument that the Bible will not allow us to disassociate history from theology. His claim is that to trust the theology one must trust the history. His wish is that his readers will give attention to
David Strickland Old Testament Introduction - OBST 590 June 1, 2013
Introduction The author, John N. Oswalt, was first introduced to the subject of this book in his seminary studies in the 1960s. Oswalt introduces his book with a narrative of the similarities and differences that exist between the Old Testament and the literature of the Ancient Near East. Prior to the 1960s scholars believed that the Old Testament was unique and did not resemble the literature of the surrounding cultures, but now there has been a shift in thought. Many scholars believe today that the Old Testament is virtually identical to Ancient Near East writings. This issue of differences and similarities will provide the focal point around which the book revolves.1 Oswalt introduces the reader to the definition of myth and acknowledges that scholars differ on the precise definition but that the essence of a myth is its characteristics. His claim is that he will attempt to show that if a myth is defined by its characteristics and functions, then the Bible does not fit that definition.2 Oswalt points out that once a culture adopts the typical belief of the myth (the world is all there is) certain characteristics will attributed to that culture. Among these are the lack of value of the individual, no interest in history, the practice of magic and the refusal to accept responsibility for ones actions. The debate that the Bible is only “history-like” will be the second part of the book. Oswalt informs us that we will look into the characteristics of the biblical historical narrative and compare it with the Ancient Near Eastern approaches and show that the Bible is of a different category altogether.3 Oswalt closes the introduction his argument that the Bible will not allow us to disassociate history from theology. His claim is that to trust the theology one must trust the history. His wish is that his readers will give attention to
References: Oswalt, John, The Bible Among the Myths: Unique Revelation or Just Ancient Literature. (Grand Rapids: Zondervan, 2009), 138. 2 Ibid., 145-146. 3 Ibid., 148. 4 Ibid., 149.