Introduction
The People of God are more than an ethnic, geographical, or ancestral people group. The People of God are identified with a different set of criteria than these. This paper will summarize the components of the article by Martens titled, “The People of God.” I will follow Martens’ basic development of ideas. I will then conclude with some reflections.
Method
The second part of “the covenant formula” identifies a people that God is making his own. The covenant formula is organized as, “I will be their God and they will be my people.”[1] This formula, notwithstanding a few variations, appears 25 times in Scripture. Martens employs a synchronic approach using intertextual references to “my people” in the New and then the Old testaments to compare unity and disunity of the symbols and metaphors represented. He describes the theological, sociological, ethical, and missional nuances of what comprises God’s people.
Theological Nuance: A God-connected People
Martens indicates that the covenant formula expresses several matters. First, Divine Initiative is in the forefront as God takes the first step in pursuing human relations.[2] In the symbols of Passover and The Last Supper, God takes the initiative in their institution. Both symbolic rituals refer to a blood sacrifice, which indicates deliverance. The Last Supper was enacted at the time of Passover showing the continuity of these rituals. The sparing of believers through Christ’s sacrifice refers to the sparing of the children of Israel.
Second, there is Divine Purpose shown in the covenant formula. Martens shows God’s purpose through three developments. God declared to Abram that he is establishing a covenant with him and his offspring; to become a God to them.[3] God confirmed this when he said that he has been a God to his people through the events of the Exodus and in the New Testament by his works of salvation.[4] Then God’s divine purpose will ultimately be realized when the New Jerusalem finally descends from God.[5]
Third, Divine Presence is shown in the covenant formula. In it, God makes a commitment to dwell with his people.[6] The tabernacle of God in the Old Testament will be with men in the future.[7] In the New Testament, believers become the tabernacle of God by becoming temples of God. The temple symbolized God’s presence.[8] The church is now the place of his presence. [9]
Finally, the covenant formula shows an invitation to Worship. For God’s unmerited favor, we show thanksgiving, praise, and worship. We worship through submitting to his glory, worshiping his holy name, and offering our thanksgiving. Martens says that “The People of God are a worshiping, righteous, and compassionate community” as a result of God’s covenantal work.[10]
Sociological Nuance: A Bonded People
The importance of community is evident in the covenantal formula and subsequent work of God in upholding his covenant. The first element is community orientation. Against the backdrop of Ancient Near Eastern religions, the Bible is unique. God is over a people. Land is a secondary component. The gods of other ANE religions are more concerned with land and territory. People are secondary. God asks the Israelites who has been able to deliver land out of his hand. [11] The concern for land was a priority for other religions of the ANE than it was for community orientation present in the covenant formula.
In the New Testament, Christians also emphasized community while other religions emphasized the individual. Examples are found in the mystery religions: experiencing God was private internal affair. Gnosticism placed an emphasis on obtaining “secret knowledge.” For Romans, Caesar was looked to as a god. Christians did not subscribe to these elements in the culture.
The second element is identifying who belongs to God’s community. This requires a transition. A believer will have a change of loyalty, will be an outsider who becomes an insider, and will change allegiance. They will renounce other gods.[12] They will become loyal only to God.[13] They will claim God with allegiance.[14] The emphasis placed on a remnant being spared shows that not all in Israel are assumed into the spared. Martens says this calls to an inner commitment, not an inheritance.[15] This transition is shown by John E. Toews when he says that the book of Romans shows the people of God needing a call of God and then a response to that call.[16] Believers become insiders by being a part of worshipping community through participating in Israel’s feasts. Those who change allegiance will walk in God’s paths (Isa 2:3), will be humble (Zep 3:12-13), will live holy (Isa 4:3), and be spiritually minded.
A third element is the display of community bondedness. There is a corporate personality. Scripture refers to a household of God (Eph 2:19). Paul describes the unity as many parts of one body (1Co 12). Another way of displaying this bondeness is through covenant-making. The making of covenants highlights loyalty (Deu 29:12-13) and provides solidarity. The festivals are a symbolic way to show togetherness. There is intimacy in the festival symbolism; especially, Passover and The Last Supper both surround mealtime.
The fourth element is the community identity. The community understands itself and interacts with the world through the sharing of narrative story, symbols, the questions it asks, and the praxis of the community. In the case of God’s people, the community’s worldview begins with the Patriarchs, moves on to the Kings, and is concluded with the Messiah. N.T. Wright says that the identity of Israel surrounded the symbols of “temple, torah, land, and ethnic identity.”[17] These also included festivals, rituals, and later the cross and love. A community’s answer to who they are, who God is, and what God requires will also shape their identity. The praxis of the people of God is obedience to God through his morality and ethical behavior.
Ethical Nuance: Holiness
The ethics of The People of God result from a calling to holiness. Apostle Peter describes God’s people as a holy nation (1Pe 2:9). God dwells with holiness (Exo 15:11). At Mount Sinai, where the covenant code is given, it is called the Holy Mountain (Exo 19:23). Some define holiness as being separated due to the meaning of the Hebrew קדשׁ. The word means to set apart or sanctify. Martens believes being separate is inadequate. Holiness means more. It refers to ethical behavior (1Pe 1:22-2:17). Holiness requires love for one another, avoiding malice, showing respect, and fearing God. Holiness is conforming to God’s divine will and adhering to the covenant stipulations. Holiness also at times requires symbolism. The priesthood in the Old Testament used rituals of installation such as proper vestments, washing with water, and wearing a signet. In the New Testament, these rituals are mirrored through being washed in the blood of Christ, baptism, and putting on the armor of God.
Missional Nuance: An Active People
There are three elements Martens shares that show a missional outreach of God’s people. First, there is a trajectory present. God’s people are sent out to be an influence in the world. His people declare his praise. They are a kingdom of priests and announce his mighty acts. Second, there is a mission present in the symbols of his people. God’s people praise him publically. They teach others of his works through the symbolic festivals. Finally, God’s people carry out missional outreach by implementation. The centripetal model of the Old Testament had Israel attracting outsiders (Isa 2:1-5). The Queen of Sheba came to visit the wise Solomon. (Isa 60:3). Joseph rescued Egypt from a great drought. The centrifugal model of the New Testament bore witness of the salvation of the gospel (Mat 28:19-20) as it spread from Jerusalem, to Judah, to Samaria, and to world (Act 1:8). Martens realizes that these models are not absolute. Jonah is a good centrifugal example in the Old Testament and Jesus saying we are the light of the world is a good centripetal example in the New Testament.
Conclusion
The covenant formula continues to show a shaping of a people. God first initiates the formation of the people he is bringing to himself. In how Martens present The People of God, they appear as a family being united with continual intimacy with each other and with God. I like how Martens says, “This people of God, not bounded by geography or ethnicity, represent an alternative community formed within the world’s peoples.” [18] They are a testimony and example of real intimacy, which begins with God. Their ethics are of first priority to be respectful and honorable towards God; then, also toward each other. This family is a growing family that God is still using to welcome others to transition from outsider to insiders.
Bibliography
Martens, Elmer A. “The People of God” in Central Themes in Biblical Theology. Grand Rapids: Baker. 2007.
Wright, N. T. The New Testament and the People of God. Minneapolis: Fortress Press. 1992.
[1] See Gen 17:7-8*, Exo 6:7*, Exo 26:45, Lev 26:12 , Rut 1:16, 2Sa 7:23-24, 1Ch 17:20-21, Jer 7:23, Jer 11:4, Jer 24:7*, Jer 30:22, Jer 31:1, Jer 31:33, Jer 32:38, Eze 11:20*, Eze 14:11, Eze 34:24 (my people implied), Eze 36:28, Eze 37:23, Eze 37:27, Zec 2:10-11, Zec 8:8, 2Co 6:16, Heb 8:11, and Rev 21:3*. Scriptures marked with an asterisk are noted by Martens.
[2] Evidences in such places as Gen 17:7, Jos 24:2-3, and Exo 19:4-5.
[3] Genesis 17:17.
[4] Exodus 6:7.
[5] Revelation 21:3.
[6] Revelation 21:3, Leviticus 26:12 and John 1:14.
[7] Exodus 25:8-9.
[8] Ezekiel 48:35, Exodus 40:34, 1 Kings 8:10-12.
[9] 1 Corinthians 3:16-17 and 2 Corinthians 6:16.
[10] Elmer A. Martens, “The People of God,” in Central Themes in Biblical Theology, Grand Rapids: Baker, 2007, p. 231.
[11] 2 Kings 18:35 and Exodus 12:12.
[12] Jeremiah 12:16 and 1 Thessalonians 1:9-10.
[13] Exodus 19:8.
[14] Hosea 2:23.
[15] 1Kg 19:18, Rom 9:27-29, and Isa 10:22, 1:9.
[16] Elmer A. Martens, “The People of God,” in Central Themes in Biblical Theology, Grand Rapids: Baker, 2007, p. 135.
[17] N.T. Wright, The New Testament and the People of God, Minneapolis: Fortress Press, 1992, p. 365.
[18] Elmer A. Martens, “The People of God,” in Central Themes in Biblical Theology, Grand Rapids: Baker, 2007, p. 253.