I agree with the idea of poetic justice that God authors, and in recalling many of the narratives of the Old Testament, I can plainly see “whatsoever a man soweth, that shall he also reap”—sometimes very specifically. Recently I read the book of Esther and the justice of Hamman being hanging on the gallows he made for Mordecai is so uncanny, it must be divine.
What I am not sure about is when Mobley says, “Biblical storytellers were enormously fictive, but they were not creating fictions” (50). Is this what he was talking about earlier in regards to historical fiction—that the characters and events are historical, but the exact details of the events are fictitious? Where Mobley sees these happenings of “poetic justice” as evidence for fictional storytelling, I see it as evidence of a sovereign God who can orchestrate events however He pleases—often choosing to do so by causing someone to get exactly what they deserve.
Mobley mentions the suggestive mythology of the story of Lucifer deriving from the “fall” of Venus, but does not further explain this apparent correlation. Is he implying that the actual story of Lucifer being a fallen angel of the Lord and becoming Satan is fictional? If things like this were so, it would be legitimate to question the authority of the Biblical texts… I get the sense that Mobley walks a fine line in regards to what he sees as true in what we call the Bible.
I’m not sure why four and a half pages are devoted to the story of Rahab in this chapter. The poetic justice in the story of Rahab does not seem nearly as poignant as that in the other stories Mobley later mentions, so I wonder why he considers Rahab to be so significant to his argument.