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{"id":38508,"date":"2021-02-10T01:40:06","date_gmt":"2021-02-10T06:40:06","guid":{"rendered":"https:\/\/admin.patheos.com\/blogs\/bibleandculture\/?p=38508"},"modified":"2021-01-07T16:41:35","modified_gmt":"2021-01-07T21:41:35","slug":"walter-moberlys-the-god-of-the-old-testament-part-five","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/bibleandculture\/2021\/02\/10\/walter-moberlys-the-god-of-the-old-testament-part-five\/","title":{"rendered":"Walter Moberly’s The God of the Old Testament– Part Five"},"content":{"rendered":"\n<\/head>

$\"\"$ <\/a><\/p>\n

A. I have long been pondering possible similarities between \u201cwisdom\u201d and \u201ctheology\u201d as terms which depict an integral relationship between thought and life, under God, in the kind of way I suggest at the very end of the first chapter. So I thought I\u2019d like to try to introduce the whole book in this way, to underline the inseparable nature, for Christian theology, of thinking and living.<\/p>\n

Proverbs 1-9 clearly relate wisdom to God, and frame and contextualize all the individual proverbs that follow. This means that even if, for the sake of argument, the following proverbs were originally \u201csecular\u201d \u2013 though that is hardly a helpful category in this ancient context, and I share your reserve about common claims here \u2013 they are now to be understood and used as explicitly part of life with God.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"