Biblical Studies Old Testament

Book of Genesis vs Babylonian Creation (Enuma Elish) and Babylonian Flood (Epic of Gilgamesh)

Genesis vs Ancient Near East Polytheistic Myths: Plagiarism or Polemics? Part 2

A. Genesis and Babylonian Creation & Flood Accounts: Similar but Independent Accounts

The chart below lists several parallels between the Creation and Flood accounts of Genesis and the Mesopotamia Enuma Elish. [Source: Currid, p. 37-38]

Enuma Elish (Mesopotamia)	Genesis
Divine spirit and cosmic matter are coexistent and coeternal	Divine spirit creates cosmic matter and exists independently of it
Primeval chaos; Tiamat enveloped in darkness	The earth a desolate waste, with darkness covering the deep (tehom)
Light emanating from the gods	Light created
The creation of the firmament	The creation of the firmament
The creation of dry land	The creation of dry land
The creation of the luminaries	The creation of the luminaries
The creation of man	The creation of man
The gods rest and celebrate	God rests and sanctifies the seventh day

How does one account for these similarities? Continue reading “Book of Genesis vs Babylonian Creation (Enuma Elish) and Babylonian Flood (Epic of Gilgamesh)”

Series 3: The Prophecies of the Messiah and His Kingdom in the Book of Isaiah Part 7. Is the book of Isaiah a unified work written by the eighth-century prophet Isaiah?

Question: You have assumed the traditional view that the book of Isaiah comprises a unified work, in particular one written by the eighth-century prophet named Isaiah. But many scholars in academia argue that the book of Isaiah is a collection of many historical sources or “authors.” In fact, increasingly even “Evangelical scholars” reject the traditional view that Isaiah is the author of the book. Why do you still assume the traditional view is correct?

Discussants: Dr. Leong Tien Fock and Dr. Ng Kam Weng.

You are welcome to join the discussion at:
Part 7. The Unity and Authorship of the Book of Isaiah

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Series 3: The Prophecies of the Messiah and His Kingdom in the Book of Isaiah. Part 5. Does the book of Isaiah indicate that God is Triune?

The Trinity in Isaiah (Isaiah 11:2; 51:9-10; 53:1; 63:7-14; cf. Micah 5:2; Daniel 7:7-10, 13-14)

Question: The good news or Gospel in the New Testament is that the Triune God has accomplished salvation in saving fallen mankind. If indeed, Isaiah presents the Gospel of Christ in advance of the New Testament, is there any indication in the book of Isaiah that God is Triune.

Discussants: Dr. Leong Tien Fock and Dr. Ng Kam Weng.

You are welcome to join the discussion at:
https://www.youtube.com/watch?v=jDgVleUr-08

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Series 3: The Prophecies of the Messiah and His Kingdom in the Book of Isaiah Part 4. What is Isaiah’s teaching about the New Covenant?

Question: One defining element of God’s salvation is the promise of a new covenant between God and his people which Jeremiah & Ezekiel prophesied. What is Isaiah’s teaching about the New Covenant?

Discussants: Dr. Leong Tien Fock and Dr. Ng Kam Weng.You are welcome to join the discussion at:

Part 4. What is Isaiah’s teaching about the New Covenant?

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Series 3: The Prophecies of the Messiah and His Kingdom in the Book of Isaiah. Part 3. Why is Isaiah Called the Fifth Gospel?

Questions:
1.Why is Isaiah called the fifth Gospel? How is it a Gospel like Matthew, Mark, Luke and John?
2. One of the most prominent themes of Jesus’ preaching is “the kingdom of God”, which emphasizes not so much the territory of God but the rule or reign of God. How would you compare the kingdom of God in Isaiah with the kingdom of God in the gospels?
3. If in the NT, the Messiah brings in the Kingdom of God. What does Isaiah tell us about the coming Messiah and his work of salvation?

Discussants: Dr. Leong Tien Fock and Dr. Ng Kam Weng.

You are welcome to join the discussion at:
Part 3. Why is Isaiah Called the Fifth Gospel?

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Series 3: The Prophecies of the Messiah and His Kingdom in the Book of Isaiah. Part 2. Is Isaiah 53 about Christ and his atoning death?

Question: The prophecies about the Suffering Servant in Isa. 53 are very confusing as the Servant appears different in the various (four) Servant songs. Is Isaiah 53 really about Christ, let alone his atoning death? And furthermore, the standard Hebrew term for “atonement” is not found in the text, how can it be about an atoning death?

Discussants: Dr. Leong Tien Fock and Dr. Ng Kam Weng.

You are welcome to join the discussion at:

Part 2. Is Isaiah 53 about Christ and his atoning death?

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Related Posts
The Atonement in Isaiah 53

Christ’s Death as Expiation-Propitiation (Hilasterion): Appeasing the Wrath of God

Series 3: The Prophecies of the Messiah and His Kingdom in the Book of Isaiah. Part 1. Did Isaiah Prophesy the Virgin Birth of Christ?

Question: Matthew cites Isa. 7:14 and says it is fulfilled by the birth of Jesus. However critical scholars argue that in the context of Isaiah 7, this verse is about a child born during the time of Ahaz. How would evangelical scholars like you respond to this critical scholarship?

Discussants: Dr. Leong Tien Fock and Dr. Ng Kam Weng.
You are welcome to join the discussion at:

Part 1. Did Isaiah Prophesy the Virgin Birth of Christ?

Please forward this message if you find the video discussion helpful.

Christian Monotheism vs Fatalistic Monotheism

Balaam and the Ass – Rembrant (1626)

The Ancient Near Eastern mythological texts may appear to be obscure and irrelevant to us today. In reality, these texts continue to be influential since the structures of these polytheistic myths are embedded in later forms of Arabic monotheism which emerged a few centuries after Christianity & which gained dominance over vast stretches of territories in Asia and Africa.

Since these later forms of “monotheistic” religion developed from polytheism,* they are undergirded by the same polytheistic structure which portrays humans to be helplessly subject to the control of Fate. Note that Fate in ancient polytheistic religion is note fatalism because in the ancient polytheism, Fate can be manipulated through rituals of divination, incantations and sorcery. The rituals have intrinsic efficacy, but their efficacy is enhanced under the guidance and empowerment of the gods. However, such relief from Fate is temporary and limited since ultimately, even the gods are subject to Fate. Nevertheless, in principle, misfortune or ill-fated events can be discovered through divination so that proper rituals and incantations may be implemented to nullify them.

However, when Arabic polytheism later evolved into “monotheism”, that is, when all the gods were merged into one God, divination and sorcery were rendered ineffective since their rituals became deprived of assistance from the gods who have vanished. Furthermore, in contrast to the gods of polytheism, the God of the later forms of monotheism are not involved with the daily struggles of believers because he is supremely transcendent and inaccessible to mere mortals. The consequence is that without recourse to divination and sorcery, Fate can no longer be manipulated so that ill-fated events may be nullified. The ironic outcome of these later forms of monotheism is an equivalent of “Fate is control”. This leads to a sense of fatalism. Continue reading “Christian Monotheism vs Fatalistic Monotheism”

Structural Differences Between Genesis 1–11 and Mesopotamian Mythology

By Dr. Leong Tien Fock

In my previous piece, where I shared the highlights of my journey through ANE studies, I mentioned that “the differences between Mesopotamian religion and OT religion are structural.” This is a profound statement with far-reaching implications. I will now elaborate on what the word “structural” means in this context and then show why it is unnecessary and inappropriate for William Lane Craig to label Genesis 1–11 as “mytho-history.”

The statement can be rephrased as, “The differences between Mesopotamian religion and OT religion are integral to their respective different structures.” It helps to see what this statement means by replacing “structures” with “paradigms.” Whether we say “structures” or “paradigms,” it means that the overall difference between OT religion (monotheism) and Mesopotamian religion (polytheism) is not in degree but in kind altogether. But as we shall see, “structures” captures the difference better than “paradigms.” Continue reading “Structural Differences Between Genesis 1–11 and Mesopotamian Mythology”

Studying the Ancient Near Eastern Texts Confirms My Belief in the Uniqueness of the Bible

My Journey Through ANE Studies
by Leong Tien Fock

I was asked to share why the more I was exposed to the literature of the “ancient Near East” (ANE), the more I became convinced of the verbal plenary inspiration of the Old Testament (OT). This is a concise presentation of the highlights in my journey through ANE studies.

I did an MA in OT studies at Wheaton College before moving on to UCLA to do an MA and then PhD in ANE studies. One of my professors at Wheaton College, who did his PhD in ANE studies at a secular university, once said: “Those of us evangelicals [who did ANE studies in a non-evangelical institution] often moved away from our evangelical position when we were there. But when we returned to teach in an evangelical institution, we gradually returned to our evangelical position.” So I was forewarned. This must have affected how I approached ANE studies in a secular university. Continue reading “Studying the Ancient Near Eastern Texts Confirms My Belief in the Uniqueness of the Bible”