Even Poppy is getting into the act of reading the bible!
Saturday, March 30, 2013
Thursday, March 28, 2013
Deuteronomy 27-28 & Romans 7
Instructions are given to Israel as to what practices they are to do when they enter into the land. Deuteronomy 27 begins a section on blessings and curses in which Israel will publicly proclaim their understanding of the covenant.
God instructs Israel that after entering the land they should write the Law and Commandments on stone memorials in a region around Shechem. (Later under Joshua, they will create these stone monuments around Gilgal.) These kinds of memorials are common in the region as the code of Hammurabi attests.
In the region in which they will cross, Mt Gerizim borders the south end of the valley and Mt. Ebal the north. The people are to divide into two parties and affirm the blessings and curses that they are agreeing to in the 27th chapter, the blessings will continue in chapter 28.
The curse listed our in chapter 27 is behavior that is expressly forbidden in Israel and most follow the commandments given at Sinai.
Well, read Deuteronomy 28 at your own peril. Not really, but it is some heady stuff. I guess Israel cannot say it was not warned what would happen if they did not follow the commandments of God. On one hand, listen to God and the world is your oyster. While on the other hand, well, actually lets not go there, because it is not pretty.
Sometimes it is hard to see God through these sorts of curses, but God has said God is a jealous God and these sort of curses represent the anger of a jilted lover. God loves Israel desperately, and God demonstrates how hurt God would be if Israel would to fall away. Now, truth be told, while you might be able to find some examples of these curses in Israel's histories, none are directly tied to God, so are they of God?
It does give us something to ponder thought.
Romans 7
Paul begins by pointing out that Law only applies to a person when they are alive, death then nullifies it. So to join in Christ's death, means we are free from the Law. However, once freed we are not attached to Christ and Christ's grace which is a new life and a new way.
In the Law, we came to understand what was wrong. But sin sought to pervert the Law by making us aware of sin. So what turned about to be given for a good reason, the Law becomes something that allows sin to gain sway over us. The Law, however, is good but we truly only can follow and fulfill the Law if we are freed from sin. The Reformers later point out that in Christ, we are freed to finally follow the Law.
Paul, towards the end of chapter 7, begins to describe the war between flesh and spirit that he will further speak about in the Letter to the Romans.
God instructs Israel that after entering the land they should write the Law and Commandments on stone memorials in a region around Shechem. (Later under Joshua, they will create these stone monuments around Gilgal.) These kinds of memorials are common in the region as the code of Hammurabi attests.
In the region in which they will cross, Mt Gerizim borders the south end of the valley and Mt. Ebal the north. The people are to divide into two parties and affirm the blessings and curses that they are agreeing to in the 27th chapter, the blessings will continue in chapter 28.
The curse listed our in chapter 27 is behavior that is expressly forbidden in Israel and most follow the commandments given at Sinai.
Well, read Deuteronomy 28 at your own peril. Not really, but it is some heady stuff. I guess Israel cannot say it was not warned what would happen if they did not follow the commandments of God. On one hand, listen to God and the world is your oyster. While on the other hand, well, actually lets not go there, because it is not pretty.
Sometimes it is hard to see God through these sorts of curses, but God has said God is a jealous God and these sort of curses represent the anger of a jilted lover. God loves Israel desperately, and God demonstrates how hurt God would be if Israel would to fall away. Now, truth be told, while you might be able to find some examples of these curses in Israel's histories, none are directly tied to God, so are they of God?
It does give us something to ponder thought.
Romans 7
Paul begins by pointing out that Law only applies to a person when they are alive, death then nullifies it. So to join in Christ's death, means we are free from the Law. However, once freed we are not attached to Christ and Christ's grace which is a new life and a new way.
In the Law, we came to understand what was wrong. But sin sought to pervert the Law by making us aware of sin. So what turned about to be given for a good reason, the Law becomes something that allows sin to gain sway over us. The Law, however, is good but we truly only can follow and fulfill the Law if we are freed from sin. The Reformers later point out that in Christ, we are freed to finally follow the Law.
Paul, towards the end of chapter 7, begins to describe the war between flesh and spirit that he will further speak about in the Letter to the Romans.
Deuteronomy 25-26 & Romans 6
Sometimes, sometimes scripture makes me laugh, out loud. I have to say Deuteronomy 25 does that me. It opens with a quick lesson on appropriate punishment for a wrong doing that is brought to a judge and then really gets into the drama.
In the Gospels we hear of the Pharisees who challenge Jesus on the issue of Levirate marriage, who will the woman be married to if she marries six brothers and then all end up in heaven, you know that one? Well that stems from this reading chapter 25. However, that is not the juicy part, her encounter with the brother who will not marry her is the visual that brings some laughter. However, while I make light of the encounter, progeny and security are at the heart of this issue. A man's family's security, and widow in this instance, is dependent upon his ability to provide an heir. The reason why adultery is such a no no is because a husband needs to know that his son is his son. So I guess maybe this is not a laughing matter.
Then again, the next few verses has to bring a little smile to your face, for while the punishment of cutting off the wife's hand who went to her husband's defense seems a bit excessive, I can guarantee that no man would mess with that woman again, one handed or not, if he knew what she might do to him. Ok, seriously though, the reason why the punishment was so severe was that the power of procreation was not to be messed with and such an action was quite offensive to God, and the guy who suffers, I am sure.
There follows a few verses on being fair economically and not cheating others with weights that might not be true to their value. And then the closing verses reminds Israel that their will come a day when they will be allowed to avenge the wrongs done to them by the Amalekites.
Deuteronomy 26 offers the ritual of offering the first fruits and tithes to the priest. Israel is commanded to do well with the land and as a sign that they realize that these fruits represent a blessing from God, are asked to bring them forward and to remember the journey that has brought them to this place.
The section from verse 5-10 might reflect one of the earliest profession of faiths in Israel's history.
The chapter ends with the reaffirmation of the covenant between God and Israel.
Romans 6
Paul beings to outline what it means to live in Christ in chapter six. Since our sin is covered by grace and actually grace seems abound to defeat sin, should we actually continue to sin? Heck no, Paul would respond. Not only have we been joined to Christ's death and his death to sin, but so too we have been joined to his life, a life free from sin. So why would we want to continue in sin, then we are not enjoying the fruits of God's grace.
While we might be free from the Law, we are not free from God. For Paul points out that we are still slaves, but this time slaves to God. We are all under some power, Paul would say, we are going to be enslaved to something. It is better, much better, to be a slave to God, then a slave to this world and its powers.
In the Gospels we hear of the Pharisees who challenge Jesus on the issue of Levirate marriage, who will the woman be married to if she marries six brothers and then all end up in heaven, you know that one? Well that stems from this reading chapter 25. However, that is not the juicy part, her encounter with the brother who will not marry her is the visual that brings some laughter. However, while I make light of the encounter, progeny and security are at the heart of this issue. A man's family's security, and widow in this instance, is dependent upon his ability to provide an heir. The reason why adultery is such a no no is because a husband needs to know that his son is his son. So I guess maybe this is not a laughing matter.
Then again, the next few verses has to bring a little smile to your face, for while the punishment of cutting off the wife's hand who went to her husband's defense seems a bit excessive, I can guarantee that no man would mess with that woman again, one handed or not, if he knew what she might do to him. Ok, seriously though, the reason why the punishment was so severe was that the power of procreation was not to be messed with and such an action was quite offensive to God, and the guy who suffers, I am sure.
There follows a few verses on being fair economically and not cheating others with weights that might not be true to their value. And then the closing verses reminds Israel that their will come a day when they will be allowed to avenge the wrongs done to them by the Amalekites.
Deuteronomy 26 offers the ritual of offering the first fruits and tithes to the priest. Israel is commanded to do well with the land and as a sign that they realize that these fruits represent a blessing from God, are asked to bring them forward and to remember the journey that has brought them to this place.
The section from verse 5-10 might reflect one of the earliest profession of faiths in Israel's history.
The chapter ends with the reaffirmation of the covenant between God and Israel.
Romans 6
Paul beings to outline what it means to live in Christ in chapter six. Since our sin is covered by grace and actually grace seems abound to defeat sin, should we actually continue to sin? Heck no, Paul would respond. Not only have we been joined to Christ's death and his death to sin, but so too we have been joined to his life, a life free from sin. So why would we want to continue in sin, then we are not enjoying the fruits of God's grace.
While we might be free from the Law, we are not free from God. For Paul points out that we are still slaves, but this time slaves to God. We are all under some power, Paul would say, we are going to be enslaved to something. It is better, much better, to be a slave to God, then a slave to this world and its powers.
Wednesday, March 27, 2013
Deuteronomy 23-24 & Romans 5
A good portion of Deuteronomy 23 covers the make up and behavior of those who serve in the army of Israel. The first portion covers who is eligible to serve in the army, or be a part of the assembly only those born of proper relations between a man and woman, who does not suffer from any genital impairment. No foreigners, particularly Ammonite or Moabite shall serve in the army. It is possible that perhaps Edomites and even Egyptians could serve, given the command not to abhor these people, but that is not clear.
Those serving in the army must take steps to remain clean and pure while serving, with directions given for how to remain clean and what sort of precautions one should take. Why must these precautions be taken, well since God fights with Israel, the army camp must maintain its ritual purity just as the camp of Israel does.
A slight shift occurs in vs. 15 as it would seem not to be talking about the army but Israel in general. If a slave escapes and comes to Israel they must be welcomed given a place with Israel and not oppressed. Neither daughters or sons of Israel are to become temple whores.
Exchange of money between Israelites must occur without interest, no loaning of money to make interest unless the money is loaned to a foreigner. Vows are to be kept to the Lord, food is to shared with neighbors, signs of traditional hospitality.
It is possible for a husband to write a certificate of divorce for a wife he longer desires to be married to, but he cannot remarry her is she becomes wife to a second man, who then in turn writes a certificate of divorce as well, at least so says Deuteronomy 24. Men who have gotten married are exempt from serving in the army for one year, which affirms a previous command about those who serve in the military.
Verse six speaks to creditors not being able to take away ones ability to make a living in order to cover a debt, hence no taking of a millstone to satisfy the debt. Anyone found kidnapping, enslaving or selling another Israel shall be put to death.
Israel is to be ever vigilant against skin diseases according to verse 8, which is tucked in here.
Verses 10-13 refer to protocols involving loaning money to another Israelite. While verses 14-15 speak of proper payment for a proper days work. In a very similar many, one cannot be held responsible for the actions of children or parents, at least not to be put to death. One can only be put to death based upon one's own actions.
The last portion of the chapter covers the rights of the alien, the orphan and/or widow. These most vulnerable of Israel are given certain protections in order to be able to provide for themselves.
Romans 5
In Romans 5, Paul outlines how Christ's death has become an action of saving grace. Christ offers his life for sinners, a greater sign of grace than just offering ones life for the righteous. But this action of grace is magnified in that when Christ dies, we are reconciled to God, but in the Resurrection we are saved in his life, sin and death are therefore defeated.
Paul continues as he explains that just as sin and death entered the world through the action of Adam in Garden of Eden, so in Jesus Christ, sin and death are defeated because Jesus' action of offering himself was far greater than the act of betraying God's grace in the Garden of Eden.
Those serving in the army must take steps to remain clean and pure while serving, with directions given for how to remain clean and what sort of precautions one should take. Why must these precautions be taken, well since God fights with Israel, the army camp must maintain its ritual purity just as the camp of Israel does.
A slight shift occurs in vs. 15 as it would seem not to be talking about the army but Israel in general. If a slave escapes and comes to Israel they must be welcomed given a place with Israel and not oppressed. Neither daughters or sons of Israel are to become temple whores.
Exchange of money between Israelites must occur without interest, no loaning of money to make interest unless the money is loaned to a foreigner. Vows are to be kept to the Lord, food is to shared with neighbors, signs of traditional hospitality.
It is possible for a husband to write a certificate of divorce for a wife he longer desires to be married to, but he cannot remarry her is she becomes wife to a second man, who then in turn writes a certificate of divorce as well, at least so says Deuteronomy 24. Men who have gotten married are exempt from serving in the army for one year, which affirms a previous command about those who serve in the military.
Verse six speaks to creditors not being able to take away ones ability to make a living in order to cover a debt, hence no taking of a millstone to satisfy the debt. Anyone found kidnapping, enslaving or selling another Israel shall be put to death.
Israel is to be ever vigilant against skin diseases according to verse 8, which is tucked in here.
Verses 10-13 refer to protocols involving loaning money to another Israelite. While verses 14-15 speak of proper payment for a proper days work. In a very similar many, one cannot be held responsible for the actions of children or parents, at least not to be put to death. One can only be put to death based upon one's own actions.
The last portion of the chapter covers the rights of the alien, the orphan and/or widow. These most vulnerable of Israel are given certain protections in order to be able to provide for themselves.
Romans 5
In Romans 5, Paul outlines how Christ's death has become an action of saving grace. Christ offers his life for sinners, a greater sign of grace than just offering ones life for the righteous. But this action of grace is magnified in that when Christ dies, we are reconciled to God, but in the Resurrection we are saved in his life, sin and death are therefore defeated.
Paul continues as he explains that just as sin and death entered the world through the action of Adam in Garden of Eden, so in Jesus Christ, sin and death are defeated because Jesus' action of offering himself was far greater than the act of betraying God's grace in the Garden of Eden.
Deuteronomy 21-22 & Psalm 35
If a situation arises where a dead person is found in the open, between two towns, there must be a determination of who shall make the appropriate sacrifice to alleviate guilt. Deuteronomy 21 offers the instructions that the closest town must take up this obligation with an appropriate sin offering and washing away of sin. There are two concerns, the first is the body and the second is the land, for while appropriate rites must be taken for the dead corpse, attention is also given to make sure that the land is not defiled as well.
In what would seem to be an addendum to chapter 19, vs. 10 of Deuteronomy 21 instructions are offered for those who desire to marry a woman taken as captive after a war. As a wife, she then is allowed full rights of an Israelite woman. If the Israelite chooses not to keep her as a wife, she must be released and not sold off as a slave for she still retains her status as an Israelite.
The head of the household again has certain obligations for his children. The chapter affirms the right of the first born son, even is he is the son of a disliked wife. (Of course David's selection of Solomon would seem to contravene this law.) His birthright is protected. In another ruling regarding children, rebellious children are warned that they can be stoned if the elders of a community believe they have disrespected their parents.
As we near Easter, the end of the chapter holds an interesting tidbit. If a person is convicted of a crime and found guilty and hung on a tree, they must not remain up on the tree all night but instead cut down and buried. Anyone hung on a tree s under God's curse.
The opening of Deuteronomy 22 reminds Israel that they cannot claim ignorance in failing to respond to the needs of their neighbors. They are to take an active role in assisting their neighbor. The next several verses might fall under the category of two different things do not go together, do not mix the natural order of things.
The final verses deal with sexual relations, the opening discussion demonstrating the even status of men and women. If a man lies about the virginity of his wife, he will be fined; if she lies, stoned to death. Not really equal there.
If two parties, unmarried but one is betrothed, agree to an affair, they are both killed. Pretty equal. If a man lays with a betrothed women, but no one was around to hear her cry out, then his the one killed. If a man meets a virgin who is not betrothed and sleeps with her, and they are caught, he must take her for a wife.
Psalm 35
The psalmist seeks rescue against those who offering false testimony and persecution. The righteousness of the psalmist is demonstrated in that when those persecuting him or her were sick, the psalmist acting in appropriate ways to bring healing. While now, these same people have turned against the psalmist.
In seeking deliverance, the psalmist also vows to offer prayers of thanksgiving and testimony after the deliverance comes. However, it would seem that such deliverance is not immediately forthcoming as the petition includes a cry of how long? This causes the psalmist again to seek deliverance and to seek God's action against the wicked.
Those who seek joy in his calamity are asked to be brought to shame, while those who seek his vindication are offered joy.
Psalm 35
The psalmist seeks rescue against those who offering false testimony and persecution. The righteousness of the psalmist is demonstrated in that when those persecuting him or her were sick, the psalmist acting in appropriate ways to bring healing. While now, these same people have turned against the psalmist.
In seeking deliverance, the psalmist also vows to offer prayers of thanksgiving and testimony after the deliverance comes. However, it would seem that such deliverance is not immediately forthcoming as the petition includes a cry of how long? This causes the psalmist again to seek deliverance and to seek God's action against the wicked.
Those who seek joy in his calamity are asked to be brought to shame, while those who seek his vindication are offered joy.
Tuesday, March 26, 2013
Deuteronomy 19-20 & Romans 4
Deuteronomy 19 continues in its construction of a just society which protects the community and provides for the concerns of all within the community. We again hear of the cities of refuge, which we first came across in Numbers , but here better illustrations are provided. At minimum, a region must contain three such cities that are fairly easy to get to. If the region is increased through the blessing of God, more cities must be established so that those who accidentally take the life of another can find refuge from a family avenger. Of course if someone flees to a city of refuge but the city leaders determine that that person in fact murdered someone, then that person is handed over for judgment.
The chapter closes with concerns about property boundaries and the need for two witnesses to bring charges against another.
Scripture frequently has a feeling of the other shoe about to drop and Deuteronomy 20 is much like that. We begin with a description of warfare in which Israel should not be afraid for God will go with them. However, the priest after exhorting Israel to this reality than basically tells folks that if they have unfinished business left at home to go take care of it. Talk about mixed signals.
God then describes rules of engagement. Israel is to approach towns with terms of peace but if they are not taken they are to wage total war. If it is in a region that the Lord has not given to Israel, they are to kill all the males but may then take women and children as booty. If it is a town in the region that God has given to Israel then all are to be put to the sword. Of course, it would seem that trees have more rights than humans for if a town is besieged, Israel is not to destroy the trees of the region.
Romans 4
Paul uses as the example of Abraham in a way that unites the circumcised and uncircumcised. Abraham receives his righteousness not through his actions but it is "reckoned" to him by God for his faith in God. Paul points out that this righteousness comes before God's command to Abraham to circumcise his household as a sign of the covenant. In this way, Abraham is the "father" to the uncircumcised and the circumcised under the Law.
However, the essence of Abraham's righteousness has nothing to do with whether he was circumcised or not, it has to do with the fact that he trusted in God, and it is this faith that found righteousness. Paul's work not only establishes a means to open God's work to the Gentiles but also unites the faith of Israel to the world in a way that does not negate Israel's election.
The chapter closes with concerns about property boundaries and the need for two witnesses to bring charges against another.
Scripture frequently has a feeling of the other shoe about to drop and Deuteronomy 20 is much like that. We begin with a description of warfare in which Israel should not be afraid for God will go with them. However, the priest after exhorting Israel to this reality than basically tells folks that if they have unfinished business left at home to go take care of it. Talk about mixed signals.
God then describes rules of engagement. Israel is to approach towns with terms of peace but if they are not taken they are to wage total war. If it is in a region that the Lord has not given to Israel, they are to kill all the males but may then take women and children as booty. If it is a town in the region that God has given to Israel then all are to be put to the sword. Of course, it would seem that trees have more rights than humans for if a town is besieged, Israel is not to destroy the trees of the region.
Romans 4
Paul uses as the example of Abraham in a way that unites the circumcised and uncircumcised. Abraham receives his righteousness not through his actions but it is "reckoned" to him by God for his faith in God. Paul points out that this righteousness comes before God's command to Abraham to circumcise his household as a sign of the covenant. In this way, Abraham is the "father" to the uncircumcised and the circumcised under the Law.
However, the essence of Abraham's righteousness has nothing to do with whether he was circumcised or not, it has to do with the fact that he trusted in God, and it is this faith that found righteousness. Paul's work not only establishes a means to open God's work to the Gentiles but also unites the faith of Israel to the world in a way that does not negate Israel's election.
Deuteronomy 17-18 & Romans 3
Chapter 17 continues in the theme of keeping Israel pure from sin and blasphemy as well as provides how the people will judge trangressions against God and the community. The essence of the community is essential; everyone plays a role. If anyone hears of another who sins against God then the community must act. This is not done without a process however.
Witnesses are needed, the more the better but at least two preferably three. If the testimony finds the person guilty then the community passes judgment with the witnesses first acting then the rest of the community.
In those instances where the community cannot render a decision, the people can take to case to the Levitcal priest or judge that God has annointed. The people must accept this judgment and carry out the judgment sentence. To fail to carry out the sentence can lead to death.
In a rather interesting passage, God then enumerates the way that Israel can appoint a king. This is interesting because in 1 Samuel God is not pleased that Israel asks for a king.
The first half of Deuteronomy 18 deals with the appropriate offerings to be given to the Levite priests. These priests were not allowed to inherit property like other tribes since they have been dedicated to the Lord. It is us tot he people of Israel to provide for the Levites through their offerings.
The second half of the chapter affirms that Israel must not follow the traditions of the people that they are displacing form the land. In particular Israel must not turn to diviners and/or soothsayers. God will provide judges and prophets for this purpose. How do you know if the person is a prophet of God you ask, if what they proclaim comes true, then that shows that God is speaking through them.
Romans 3
Reading Paul can be very difficult even on his, and our, best days. Since it would seem that in his first two chapters he seems to throw both Jew and Gentile under the bus, he now begins to backtrack. What point is it to be Jewish then? Well, first, God trusted Israel with the oracles, God trusted them to maintain the histories. But the larger point Paul would make is that Israel's faithlessness does not nullify God faithfulness. (thanks NT. Wright) However, what is needed is an Israelite who is faithful, but Paul will get to that.
Paul begins to now lay down his argument against the Law, which he briefly introduces here. While Israel has been called to live under the Law, no one is truly able to be made righteous through the Law. What the Law does, in essence, is just inform us of our sin. What is needed is something new, and he now pivots to this new revelation.
It is this new revelation in Jesus Christ that provides salvation, it is justification through faith which is a gift of grace. Since no one can achieve salvation on their own merits or the merits of the Law, God himself in Christ becomes the means of salvation. However, this does not mean we throw out the Law. See just when you thought you knew what the heck Paul was saying, he tosses in a line like that.
If you get frustrated by Paul and my little vignettes do not help, mention it in the comments section or email me.
The first half of Deuteronomy 18 deals with the appropriate offerings to be given to the Levite priests. These priests were not allowed to inherit property like other tribes since they have been dedicated to the Lord. It is us tot he people of Israel to provide for the Levites through their offerings.
The second half of the chapter affirms that Israel must not follow the traditions of the people that they are displacing form the land. In particular Israel must not turn to diviners and/or soothsayers. God will provide judges and prophets for this purpose. How do you know if the person is a prophet of God you ask, if what they proclaim comes true, then that shows that God is speaking through them.
Romans 3
Reading Paul can be very difficult even on his, and our, best days. Since it would seem that in his first two chapters he seems to throw both Jew and Gentile under the bus, he now begins to backtrack. What point is it to be Jewish then? Well, first, God trusted Israel with the oracles, God trusted them to maintain the histories. But the larger point Paul would make is that Israel's faithlessness does not nullify God faithfulness. (thanks NT. Wright) However, what is needed is an Israelite who is faithful, but Paul will get to that.
Paul begins to now lay down his argument against the Law, which he briefly introduces here. While Israel has been called to live under the Law, no one is truly able to be made righteous through the Law. What the Law does, in essence, is just inform us of our sin. What is needed is something new, and he now pivots to this new revelation.
It is this new revelation in Jesus Christ that provides salvation, it is justification through faith which is a gift of grace. Since no one can achieve salvation on their own merits or the merits of the Law, God himself in Christ becomes the means of salvation. However, this does not mean we throw out the Law. See just when you thought you knew what the heck Paul was saying, he tosses in a line like that.
If you get frustrated by Paul and my little vignettes do not help, mention it in the comments section or email me.
Saturday, March 23, 2013
Deuteronomy 15-16 & Psalm 34
As we continue reading in Deuteronomy 15 we begin to enter into more legalistic understandings of the covenant and in this chapter, we find some financial advice. Moses reminds Israel about the sabbath year and the remission of debts that occurs in the year in order to correct economic imbalances. Appropriate protocols are established so this can be done in an orderly fashion. It is possible that this chapter was written at a later date when commercial activity had increased in Israel. The laws governing land and land usage are expanded to cover financial debts as well.
Through Moses, God reminds Israel that all will be blessed, God's providence will establish that. However, they are to care for one another and provide for those in need. In the words "Open your hand to the poor and needy neighbor in your land" God establishes the reality that this new community is to care for all, it is a new standard but God's love is seen in these practices. Even slaves, now released after six years, when freed, are to not go away empty handed.
The end section reminds Israel that the first born of all livestock are consecrated to the Lord and not be used for work. This section forms a transition to Deuteronomy 16 with its discussion of Passover and other festivals. Moses provides the guidelines for worship during these festivals, note the continued emphasis upon providing worship at the appointed locations for sacrifices. During each of the festivals provided, men are to come to the worship site with appropriate offerings.
Chapter 16 closes with a description of how judges and officers are to be appointed. This is to be a just society, based upon the Word of God and these judges shall act accordingly.
In an strange aside, Moses then reminds Israel of some forbidden forms of worship that will lead to a further conversation in the next chapter.
Psalm 34
The Psalm is a general thanksgiving which also takes on an instructional aspect of how to turn to God. It begins with testimony to God who hears the cries of the afflicted and responds. The angel is not just a messenger of God but an extension of God's Will. Those who trust in God fair better than the youngest and strongest of lions.
This love of God leads the psalmist to seek to teach others about the ways of God and the goodness of those ways. God cares for the righteous, those who are innocent victims of the wicked. The righteous find life in God, the wicked find death.
Through Moses, God reminds Israel that all will be blessed, God's providence will establish that. However, they are to care for one another and provide for those in need. In the words "Open your hand to the poor and needy neighbor in your land" God establishes the reality that this new community is to care for all, it is a new standard but God's love is seen in these practices. Even slaves, now released after six years, when freed, are to not go away empty handed.
The end section reminds Israel that the first born of all livestock are consecrated to the Lord and not be used for work. This section forms a transition to Deuteronomy 16 with its discussion of Passover and other festivals. Moses provides the guidelines for worship during these festivals, note the continued emphasis upon providing worship at the appointed locations for sacrifices. During each of the festivals provided, men are to come to the worship site with appropriate offerings.
Chapter 16 closes with a description of how judges and officers are to be appointed. This is to be a just society, based upon the Word of God and these judges shall act accordingly.
In an strange aside, Moses then reminds Israel of some forbidden forms of worship that will lead to a further conversation in the next chapter.
Psalm 34
The Psalm is a general thanksgiving which also takes on an instructional aspect of how to turn to God. It begins with testimony to God who hears the cries of the afflicted and responds. The angel is not just a messenger of God but an extension of God's Will. Those who trust in God fair better than the youngest and strongest of lions.
This love of God leads the psalmist to seek to teach others about the ways of God and the goodness of those ways. God cares for the righteous, those who are innocent victims of the wicked. The righteous find life in God, the wicked find death.
Friday, March 22, 2013
Deuteronomy 12-14 & Romans 2
After exhorting Israel to live according to the commandments laid out by God at Sinai or Horeb, Moses begins a further explanation of these commandments in Deuteronomy 12. Corresponding to the first commandment, that God is the God of Israel and that they should have no other god, Moses warns the people to destroy all things related to the gods of the Canaanites when they enter the land.
All altars must be pulled down, sacred items must be destroyed by fire, supposed sacred locations must be completely demolished. Israel is not even to worship God in these places, for God will appoint locations within each tribal region to worship God. The names of these former gods must be wiped from the land, so that even the memory of the names cease to exist.
Since the people are in the land that God has given them, he relaxes certain rules pertaining to slaughtering of animals for food, no longer must they offer them as sacrifices to God. Instead, they may kill the animal and carefully drain the blood which is to be poured out onto the ground and then they may partake of it.
However, appropriate sacrifices must still be brought to the place that God appoints for proper religious practices.
Towards the end of the 12th chapter, Moses warns the people not to imitate the practices of the peoples that God is removing from the land, this warning continues into Deuteronomy 13. Normally, the truth of the prophet is seen in his proclamations coming true and occuring, however, even if a prophet of another god pronounces words that come true, Israel is not to follow this prophet or the god he speaks of, instead this man must be put to death. As a matter of fact, even if it is a family member, they must be put to death. If it is heard that someone in a community a ways off, then they must go and destroy that person and their property. Israel must remain pure and holy and these steps are taken to insure that Israel remains true in its worship of God.
Deuteronomy 14 continues in prohibition against pagan practices and then reviews the foods that Israel may eat. It also speaks of the need to set aside a tithe that will be given to the Lord.
Romans 2
Picking up on the tendency of humanity to sin, Paul emphasizes the sin of those who judge others when they themselves have failed to live up to God's commands. All who sin will be judged accordingly, whether those who live under the law or not. Paul points out that it is not the hearers of the word who are saved, but instead those who do the Law. This opens the door to Gentiles who might not know of the Law but live in a manner consistent with it.
The last half of the 2nd chapter might be seen as an attack on Judaism but more accurately it condemns "arrogant" Jews who speak one way and live another. He points out that the true circumcision for the Jews is of the heart.
All altars must be pulled down, sacred items must be destroyed by fire, supposed sacred locations must be completely demolished. Israel is not even to worship God in these places, for God will appoint locations within each tribal region to worship God. The names of these former gods must be wiped from the land, so that even the memory of the names cease to exist.
Since the people are in the land that God has given them, he relaxes certain rules pertaining to slaughtering of animals for food, no longer must they offer them as sacrifices to God. Instead, they may kill the animal and carefully drain the blood which is to be poured out onto the ground and then they may partake of it.
However, appropriate sacrifices must still be brought to the place that God appoints for proper religious practices.
Towards the end of the 12th chapter, Moses warns the people not to imitate the practices of the peoples that God is removing from the land, this warning continues into Deuteronomy 13. Normally, the truth of the prophet is seen in his proclamations coming true and occuring, however, even if a prophet of another god pronounces words that come true, Israel is not to follow this prophet or the god he speaks of, instead this man must be put to death. As a matter of fact, even if it is a family member, they must be put to death. If it is heard that someone in a community a ways off, then they must go and destroy that person and their property. Israel must remain pure and holy and these steps are taken to insure that Israel remains true in its worship of God.
Deuteronomy 14 continues in prohibition against pagan practices and then reviews the foods that Israel may eat. It also speaks of the need to set aside a tithe that will be given to the Lord.
Romans 2
Picking up on the tendency of humanity to sin, Paul emphasizes the sin of those who judge others when they themselves have failed to live up to God's commands. All who sin will be judged accordingly, whether those who live under the law or not. Paul points out that it is not the hearers of the word who are saved, but instead those who do the Law. This opens the door to Gentiles who might not know of the Law but live in a manner consistent with it.
The last half of the 2nd chapter might be seen as an attack on Judaism but more accurately it condemns "arrogant" Jews who speak one way and live another. He points out that the true circumcision for the Jews is of the heart.
Deuteronomy 10-11 & Romans 1
As Moses recounts the story of the Golden Calf and the rebellion of Israel, he reminds Israel, in Deuteronomy 10, that he returned to the mountain so that he could get two new tablets on which God writes the covenant to replace the tablets Moses threw down upon seeing the calf. Don't you love God's finger pointing, "I will write on the tablets the words that were on the former tablets which you smashed." This is just one of the many ways in scripture that God seems very "relateable."
In the second half of the tenth chapter, Moses outlines the social justice aspect of this faith. This new society is based upon all of Israel fearing the Lord, walking in his ways, loving him and serving God with all of our hearts and souls. Why must we do this, because God loved us as strangers first, so we too are called to care for others. This chapter offers balance to the heavily legalistic language of previous chapters. The laws are given so that people might build a better place.
I suppose it might seem like some of these chapters are getting repetitive and perhaps they are, but I think that is the point which Moses is trying to get across to the Israelites. God has done amazing things in the past, is doing amazing things now and will continue to do amazing things in the future, if but Israel just walks the path God is laying out.
In very practical terms, God makes this real. In Egypt, farming was primarily done by utilizing the Nile River to irrigate the lands. In Canaan, the country side is more dependent upon rain from heaven. God promises Israel that they will find water in abundance to farm, to raise livestock for the Lord will provide.
Romans 1
The letter to the church in Rome is Paul's fullest theological expose. Some believe that it was most likely written while Paul was imprisoned and he sent to the church in Rome as an introduction to himself. From the Book of Acts we know that the church in Rome predates Paul and that he is not the founder. From others it is believed that Paul wrote this letter on his way back to the Jerusalem at the end of his second missionary journey.
The purpose of the letter might be related to the tension going on in Rome between the Roman authorities, the Jewish community, the Gentile Christians and the Jewish Christians. I know, that is a lot of acts. During the 50's, there was much tension between Jews in Rome and Roman authorities, eventually Emperor Claudius expelled the Jews from Rome and historians record this is because of "Chrestus" who has created a stir in the community. The purpose of the letter could be after the return of the Jews to Rome, tension has developed between the Gentile Christians and Jewish Christians. Gee, that's not surprising as it seems to be a recurring theme in the New Testament.
The shape of the Letter to the Romans takes on the classic Hellenized form with an introduction with an offering of grace, a main body and a salutation. As Paul opens his letter he offers and introduction of himself and the purpose of his writing. He names himself as one set aside by God for the purpose of proclaiming the Good News. This Good News is knowledge of God and God's righteousness which Paul then sets opposite those who have turned from God and now pursue delights of the flesh. Paul speaks of how God has let go of those who have fallen prey to sin, which in this case is an indictment of the Gentiles.
Paul, having said this to emphasize the grace that God has offered to Gentiles and in this case Romans who have accepted the Word, for the heart of the letter is about the righteousness of God. The power of the Gospel is that God reveals this righteousness to the whole world, which is way Paul finds no shame in it.
Wednesday, March 20, 2013
Deuteronomy 8-9 & Acts 28
Moses continues in Deuteronomy 8 to remind Israel that it is God who has brought them into the Promised Land; God who took time to teach them and show them how God will care for and provide for Israel. No matter what happens in the land, no matter how prosperous the people become, they must not forget that it is God who is doing this. They must not take on haughty airs, as if they have done something grand, for it is not their doing but the Lord's.
The theme continues in Deuteronomy 9 as Moses promises Israel that the Lord will lead them into battle and they will defeat even the mighty offspring of the Anakim. But God will do this not because of Israel's righteousness, no God does it because of the wickedness of the present residents of Canaan. Moses takes great pain to remind Israel that they have failed time and again to live up to the covenant and that they are not righteous. The Lord is doing these things because of God's righteousness not Israel's.
This is a bold claim against national self-righteousness and triumphalism. Certainly a reminder to all of the Judeo-Christian family tree who try and place themselves in positions of grandeur and exaltation.
Acts 28
On the island of Malta, Paul continues in his witness, first being bitten by a viper and not being harmed, then by healing the father of Publius and others on the island. It would seem that Paul has some freedom on the island and they wait out the winter til they can sail again.
Finally, as winter passes they set sail again, aboard a boat with Twin Brothers, probably Castor and Pollux, sons of Zeus who are associated with safe passages on the seas. They sail up the western coast of Italy, and come upon believers on many of the stops, which means that the Gospel has already come to Italy, Paul is not the first to preach the Good News there.
As is his wont, Paul meets with the Jews of Rome and again proclaims his ministry and offers his defense. Some respond in faith, others do not. We leave Acts with Paul under a form of house arrest, but still vibrantly proclaiming the Good News.
The theme continues in Deuteronomy 9 as Moses promises Israel that the Lord will lead them into battle and they will defeat even the mighty offspring of the Anakim. But God will do this not because of Israel's righteousness, no God does it because of the wickedness of the present residents of Canaan. Moses takes great pain to remind Israel that they have failed time and again to live up to the covenant and that they are not righteous. The Lord is doing these things because of God's righteousness not Israel's.
This is a bold claim against national self-righteousness and triumphalism. Certainly a reminder to all of the Judeo-Christian family tree who try and place themselves in positions of grandeur and exaltation.
Acts 28
On the island of Malta, Paul continues in his witness, first being bitten by a viper and not being harmed, then by healing the father of Publius and others on the island. It would seem that Paul has some freedom on the island and they wait out the winter til they can sail again.
Finally, as winter passes they set sail again, aboard a boat with Twin Brothers, probably Castor and Pollux, sons of Zeus who are associated with safe passages on the seas. They sail up the western coast of Italy, and come upon believers on many of the stops, which means that the Gospel has already come to Italy, Paul is not the first to preach the Good News there.
As is his wont, Paul meets with the Jews of Rome and again proclaims his ministry and offers his defense. Some respond in faith, others do not. We leave Acts with Paul under a form of house arrest, but still vibrantly proclaiming the Good News.
Deuteronomy 6-7 & Psalm 33
Following his description of the Decalogue, Moses offers in Deuteronomy 6 the core instruction on life in the Promised Land, Israel is to love God with all that they are. Israel's devotion to God should be internalized as well as demonstrated in their outer lives for all to see. His instruction, "Hear O Israel..." forms the basis for the Shema, the daily prayer that is at the heart of the daily devotions for the Israelite.
Israel is warned to always remember what God has done for them in the Exodus story. For while God is Israel's savior, God is also jealous and will not sit idly by if Israel turns to other gods.They are also not to test God, not to question God's benevolence towards Israel.
The chapter also contains the heart of what Israel understands of who it is through a teaching offered for children who question. God has shown Israel God's glory through the Exodus story that has liberated and saved Israel. Redeemed by God, Israel has thus been instructed to live by the commandments that God has set forth.
When Israel enters into the land of Canaan, they must remember that they are to be God's people and not follow the customs of the dwellers of the land, that is the warning of Deuteronomy 7. God has chosen Israel because God loves them, and that love sets them apart from other peoples. Israel is to make no covenant with the residents of Canaan, they are not to inter-marry but instead drive these people from the land so that Israel will remain devoted to God.
If Israel remains faithful to the covenant, then Israel will not want for anything. Its land will be productive, the people will multiply, they will be healthy and prosperous. God will deliver them from all enemies no matter how powerful or strong those enemies might be. But Israel must not follow other gods, must not even try to take possession of the gold or silver that comprise the idols of those who they defeat. Instead, even the gold and silver must be destroyed because it has been tainted by those who do not follow God.
Psalm 33
The 33rd Psalm is a hymn of praise for the glorious work of God found in the creation of the world through God's righteous word. It is this God who reigns over the earth, not humanity. The rule of kings and nations is nothing compared to God's will and it is God's providence that will provide. The happiness of people and nations is found in those who hope in God's steadfast love.
The core belief found in Psalm 33 is that God is sovereign over all things. To trust in God, is to place ones faith in the Almighty.
Israel is warned to always remember what God has done for them in the Exodus story. For while God is Israel's savior, God is also jealous and will not sit idly by if Israel turns to other gods.They are also not to test God, not to question God's benevolence towards Israel.
The chapter also contains the heart of what Israel understands of who it is through a teaching offered for children who question. God has shown Israel God's glory through the Exodus story that has liberated and saved Israel. Redeemed by God, Israel has thus been instructed to live by the commandments that God has set forth.
When Israel enters into the land of Canaan, they must remember that they are to be God's people and not follow the customs of the dwellers of the land, that is the warning of Deuteronomy 7. God has chosen Israel because God loves them, and that love sets them apart from other peoples. Israel is to make no covenant with the residents of Canaan, they are not to inter-marry but instead drive these people from the land so that Israel will remain devoted to God.
If Israel remains faithful to the covenant, then Israel will not want for anything. Its land will be productive, the people will multiply, they will be healthy and prosperous. God will deliver them from all enemies no matter how powerful or strong those enemies might be. But Israel must not follow other gods, must not even try to take possession of the gold or silver that comprise the idols of those who they defeat. Instead, even the gold and silver must be destroyed because it has been tainted by those who do not follow God.
Psalm 33
The 33rd Psalm is a hymn of praise for the glorious work of God found in the creation of the world through God's righteous word. It is this God who reigns over the earth, not humanity. The rule of kings and nations is nothing compared to God's will and it is God's providence that will provide. The happiness of people and nations is found in those who hope in God's steadfast love.
The core belief found in Psalm 33 is that God is sovereign over all things. To trust in God, is to place ones faith in the Almighty.
Deuteronomy 4-5 & Acts 27
Having recited the history, Moses begins his section of exhortation on the covenant established at Sinai. Deuteronomy 4 begins one of Moses' speeches that comprise a large section of the book. Of course perhaps you are wondering what this Horeb place is that Moses references. Horeb is the northern name of Sinai, so it is believed that Mt. Horeb and Mt. Sinai are one and the same, however, since Horeb is the name used in this section, it is believed that this part of the narrative comes from a northern source, which means a source that came from the Kingdom of Israel when Israel split off from Judah after the reign of Solomon.
Within this chapter, Moses exhorts the people to live according to the covenant agreed to with God. As a matter of fact, he encourages them to follow these guidelines because they will allow Israel to shine among the nations. They are special, for God has spoken to them, but be careful not to create an image for God because God has not taken a form and therefore no idols can be created to represent God.
Moses also warns Israel that God will not sit by idly if they fail to follow his commands. Moses even uses himself as an example of what can happen if you do not listen to God. The possibility exists that Israel will be cast out among the nations if they chose not to be faithful to God.
The last portion of the chapter contains one of the most beautiful descriptions of God's relationship with Israel. "Has any people ever heard the voice of a god speaking out of a fire as you have heard, and lived?" Israel has a special relationship with God and that can never be taken lightly.
All of this serves as an introduction to Moses' reciting the Decalogue, the Ten Commandments, to Israel. Deuteronomy 5 is the heart of the Torah, of the Law or Instruction, that is to guide Israel. For comparisons sake, go back to Exodus 20: 2-17 for variations of words or additions. At the end of the 5th chapter Moses role as mediator between God and Israel is affirmed.
To read and study the Decalogue is a double edged sword, it is either a little or a lot. In other words, given our time it is not possible to do a thorough study at this time, but we can book mark it and come back to it a little later.
Acts 27
The day has arrived, Paul is finally placed on a ship and the journey to Rome begins. Acts 27 provides this tale of sea journey and storms. In some regards Paul's voyage reflects that of Jonah, except that Paul's divine itinerary is being fulfilled by the voyage while Jonah's voyage was to get away from divine plan.
The voyage itself is laid out with great detail as land masses are referenced demonstrating the author's knowledge of such a voyage. Perhaps the information comes from a companion of Paul's or perhaps it is someone who has taken the voyage to Rome in the past. Preference at the time was always to try and avoid the open sea as much as possible, to journey near the land or place the land in a place to offer shelter should storms develop.
Again, we are given a hint into the rights of a Roman citizen in that Paul is allowed to visit friends during the journey. This is not a prison vessel, nor is Paul seen as a captive. Paul's virtues are also extolled in the passage as he offers a suggestion about the journey itself. Paul speech about the journey and weather conditions is not prophetic, just practical. He notes that the Day of Atonement has passed, and so fall is beginning and weather in general is worsening. The Roman centurion is not persuaded and continues with the journey, only to encounter bad weather.
As the storms worsen and the crew takes extra steps to secure the boat in the storm, Paul offers his own words of encouragement. Fear not, he tells the crews, God has sent a messenger to me for I am supposed to testify to the emperor. In other words, it is God's will that Paul make it to Rome so the boat and its crew will survive.
As the boat is forced through the Mediterranean Sea from Crete to Malta, the crew gets restless and tries to escape, but again Paul's virtue is demonstrated as he warns the centurion. Paul then gathers all the crew for a meal that has strong Eucharistic overtones. The next morning, landfall is made.
Within this chapter, Moses exhorts the people to live according to the covenant agreed to with God. As a matter of fact, he encourages them to follow these guidelines because they will allow Israel to shine among the nations. They are special, for God has spoken to them, but be careful not to create an image for God because God has not taken a form and therefore no idols can be created to represent God.
Moses also warns Israel that God will not sit by idly if they fail to follow his commands. Moses even uses himself as an example of what can happen if you do not listen to God. The possibility exists that Israel will be cast out among the nations if they chose not to be faithful to God.
The last portion of the chapter contains one of the most beautiful descriptions of God's relationship with Israel. "Has any people ever heard the voice of a god speaking out of a fire as you have heard, and lived?" Israel has a special relationship with God and that can never be taken lightly.
All of this serves as an introduction to Moses' reciting the Decalogue, the Ten Commandments, to Israel. Deuteronomy 5 is the heart of the Torah, of the Law or Instruction, that is to guide Israel. For comparisons sake, go back to Exodus 20: 2-17 for variations of words or additions. At the end of the 5th chapter Moses role as mediator between God and Israel is affirmed.
To read and study the Decalogue is a double edged sword, it is either a little or a lot. In other words, given our time it is not possible to do a thorough study at this time, but we can book mark it and come back to it a little later.
Acts 27
The day has arrived, Paul is finally placed on a ship and the journey to Rome begins. Acts 27 provides this tale of sea journey and storms. In some regards Paul's voyage reflects that of Jonah, except that Paul's divine itinerary is being fulfilled by the voyage while Jonah's voyage was to get away from divine plan.
The voyage itself is laid out with great detail as land masses are referenced demonstrating the author's knowledge of such a voyage. Perhaps the information comes from a companion of Paul's or perhaps it is someone who has taken the voyage to Rome in the past. Preference at the time was always to try and avoid the open sea as much as possible, to journey near the land or place the land in a place to offer shelter should storms develop.
Again, we are given a hint into the rights of a Roman citizen in that Paul is allowed to visit friends during the journey. This is not a prison vessel, nor is Paul seen as a captive. Paul's virtues are also extolled in the passage as he offers a suggestion about the journey itself. Paul speech about the journey and weather conditions is not prophetic, just practical. He notes that the Day of Atonement has passed, and so fall is beginning and weather in general is worsening. The Roman centurion is not persuaded and continues with the journey, only to encounter bad weather.
As the storms worsen and the crew takes extra steps to secure the boat in the storm, Paul offers his own words of encouragement. Fear not, he tells the crews, God has sent a messenger to me for I am supposed to testify to the emperor. In other words, it is God's will that Paul make it to Rome so the boat and its crew will survive.
As the boat is forced through the Mediterranean Sea from Crete to Malta, the crew gets restless and tries to escape, but again Paul's virtue is demonstrated as he warns the centurion. Paul then gathers all the crew for a meal that has strong Eucharistic overtones. The next morning, landfall is made.
Deuteronomy 2-3 & Acts 26
Moses continues in his own narrative story of the journey from Sinai to the Promised Land in Deuteronomy 2. The interesting characteristic in his story telling is that we begin to get the family background to the people in the Promised Land. For instance, we are told that Israel is related to Edom in that Edom is the descendants of Esau, or Ar is a descendant of Lot. The story of Israel also shows how God has blessed other peoples in the region of the Canaan but Israel is not to have quarrels with these people. The story also contains information such as the Emim or Rephaim who supposedly were giants, precursors of Goliath.
The first battles are also recounted as Israel defeats King Sihon. While Israel seeks peaceful passage, King Sihon brings forth his hosts but God delivered Israel from Sihon and his lands, around Gilead, are given to Israel. This conflict reflects the Holy War, or ban, that God has called Israel to fight. No one is allowed to live, not man, woman or child. Perhaps this ban reflects God's desire to remove impure people from the land or to remove any future conflicts from the region or perhaps this reflects a later editor's desire to make Israel understand that they are not to be like other nations or people but to only be faithful to God. Many cities are conquered in this war, cities that will be turned over to the tribes of Reuben and Gad.
The victory over a mighty king and people further confirms that God will guard Israel and will lead them to victory, one must have faith. This is a lesson that the previous generation did not learn but the new generation of Israel is now experiencing.
The war continues as Deuteronomy 3 offers to us the story of the defeat of King Og of Bashan. The story seems to make King Og one of the giants referred to previously in that his bed was massive about 13 feet long. King Og's defeat cements Israel's place in the Transjordan region, they will not be displaced and now await entrance into the Promised Land by crossing over the Jordan.
In his own words, Moses makes one last plea to enter into the Promised Land, but God holds to his judgment that Moses had broken the covenant with God while in the Wilderness and so only his family will enter into land, not Moses.
Acts 26
The trial of Paul continues, kind of, in chapter 26 of Acts. Festus is concerned that he does not have any charges to write against Paul to send to the emperor for Paul's appeal, so Festus would like an "expert's" opinion. He turns to King Agrippa, a Jew, for this expertise. Paul is before Agrippa and makes his claim of innocence.
Again, Paul seeks to demonstrate that his actions were guided by God and that Paul has always been a faithful adherent to Jewish law and custom. Paul's seemingly establishes the fact his differences with the Jewish authorities is based upon religious aspects and not stirring up a revolt against Rome that the religious leaders attempt to imply.
The end of the chapter demonstrates the strength of Paul's argument for Agrippa mentions that if Paul had not appealed to the emperor, it would be appropriate to release him.
The first battles are also recounted as Israel defeats King Sihon. While Israel seeks peaceful passage, King Sihon brings forth his hosts but God delivered Israel from Sihon and his lands, around Gilead, are given to Israel. This conflict reflects the Holy War, or ban, that God has called Israel to fight. No one is allowed to live, not man, woman or child. Perhaps this ban reflects God's desire to remove impure people from the land or to remove any future conflicts from the region or perhaps this reflects a later editor's desire to make Israel understand that they are not to be like other nations or people but to only be faithful to God. Many cities are conquered in this war, cities that will be turned over to the tribes of Reuben and Gad.
The victory over a mighty king and people further confirms that God will guard Israel and will lead them to victory, one must have faith. This is a lesson that the previous generation did not learn but the new generation of Israel is now experiencing.
The war continues as Deuteronomy 3 offers to us the story of the defeat of King Og of Bashan. The story seems to make King Og one of the giants referred to previously in that his bed was massive about 13 feet long. King Og's defeat cements Israel's place in the Transjordan region, they will not be displaced and now await entrance into the Promised Land by crossing over the Jordan.
In his own words, Moses makes one last plea to enter into the Promised Land, but God holds to his judgment that Moses had broken the covenant with God while in the Wilderness and so only his family will enter into land, not Moses.
Acts 26
The trial of Paul continues, kind of, in chapter 26 of Acts. Festus is concerned that he does not have any charges to write against Paul to send to the emperor for Paul's appeal, so Festus would like an "expert's" opinion. He turns to King Agrippa, a Jew, for this expertise. Paul is before Agrippa and makes his claim of innocence.
Again, Paul seeks to demonstrate that his actions were guided by God and that Paul has always been a faithful adherent to Jewish law and custom. Paul's seemingly establishes the fact his differences with the Jewish authorities is based upon religious aspects and not stirring up a revolt against Rome that the religious leaders attempt to imply.
The end of the chapter demonstrates the strength of Paul's argument for Agrippa mentions that if Paul had not appealed to the emperor, it would be appropriate to release him.
Tuesday, March 19, 2013
Numbers 36 -Deuteronomy 1 & Psalm 32
Finally, we reach the end, but of course there are questions that Israel still has about the land, primarily concerned with a previous decision which will enable daughters to inherit land if there is no son. In Numbers 36, the tribes are concerned that if these women then marry outside their tribe that the tribe will loose the land. So God determines that women must marry within the tribe to maintain the equal distribution of the land.
And there we have it, Numbers is done. So that is Leviticus and Numbers you have made it through. Congrats.
So now we need an introduction to Deuteronomy since we jump right into our reading. Deuteronomy is the final book of the Pentateuch, or the Torah. The Pentateuch is frequently seen as the books of Moses, at first believed to be written by Moses but we have come to understand that is not the case. However, it is pretty clear that if there was one dominant person in the first five books, including Genesis, then Moses is that person.
The Book of Deuteronomy, its name means "second law-giving", can be best described at Moses' journal. Through out, Moses provides further development on the law and instructions to Israel. Moses also provides reflections upon past events, putting these events into context so that Israel can learn from them. The first four chapters recall the journey from Sinai to the Transjordan region. The next section, roughly from the middle of chapter 4 through 28 is further instructions to Israel about the covenant. The third section from 29 to 32 includes a supplementary covenant struck between God and Israel in Moab. Finally the book ends with Moses' final words to Israel, his death and turning the leadership over to Joshua.
Good readings!
So the first chapter of Deuteronomy picks up Moses' retelling the story of Israel's journey from Sinai to the Transjordanian region. While they are encamped in the region near the Jordan, Moses reminds Israel of their journey, beginning with the appointing of elders and leaders to assist him. He then recalls the sending of spies into the Promised Land, the refusal of Israel to go into the land and God's subsequent punishment for this betrayal.
The story begins...
Psalm 32
Forgiveness is a powerful thing, it offers new life and new vitality. The 32nd Psalm provides an illustration of this reality. The psalmist offers thanksgiving and praise as he or she receives forgiveness from God for sins committed.
The psalmist shares how the knowledge of his or her sin has lead to a period of personal disintegration and turmoil. Perhaps they are describing an illness that they believe to be part of God's judgment or perhaps their guilt is eating away at their souls. This illness however is lifted when they acknowledge their sin to God and seek forgiveness.
To the joy of the Psalmist, God grants the forgiveness and now the psalmist seeks to instruct Israel on confession, encouraging them to confess their sins to God and to find forgiveness.
And there we have it, Numbers is done. So that is Leviticus and Numbers you have made it through. Congrats.
So now we need an introduction to Deuteronomy since we jump right into our reading. Deuteronomy is the final book of the Pentateuch, or the Torah. The Pentateuch is frequently seen as the books of Moses, at first believed to be written by Moses but we have come to understand that is not the case. However, it is pretty clear that if there was one dominant person in the first five books, including Genesis, then Moses is that person.
The Book of Deuteronomy, its name means "second law-giving", can be best described at Moses' journal. Through out, Moses provides further development on the law and instructions to Israel. Moses also provides reflections upon past events, putting these events into context so that Israel can learn from them. The first four chapters recall the journey from Sinai to the Transjordan region. The next section, roughly from the middle of chapter 4 through 28 is further instructions to Israel about the covenant. The third section from 29 to 32 includes a supplementary covenant struck between God and Israel in Moab. Finally the book ends with Moses' final words to Israel, his death and turning the leadership over to Joshua.
Good readings!
So the first chapter of Deuteronomy picks up Moses' retelling the story of Israel's journey from Sinai to the Transjordanian region. While they are encamped in the region near the Jordan, Moses reminds Israel of their journey, beginning with the appointing of elders and leaders to assist him. He then recalls the sending of spies into the Promised Land, the refusal of Israel to go into the land and God's subsequent punishment for this betrayal.
The story begins...
Psalm 32
Forgiveness is a powerful thing, it offers new life and new vitality. The 32nd Psalm provides an illustration of this reality. The psalmist offers thanksgiving and praise as he or she receives forgiveness from God for sins committed.
The psalmist shares how the knowledge of his or her sin has lead to a period of personal disintegration and turmoil. Perhaps they are describing an illness that they believe to be part of God's judgment or perhaps their guilt is eating away at their souls. This illness however is lifted when they acknowledge their sin to God and seek forgiveness.
To the joy of the Psalmist, God grants the forgiveness and now the psalmist seeks to instruct Israel on confession, encouraging them to confess their sins to God and to find forgiveness.
Numbers 34-35 & Acts 25
Serious housekeeping takes place in Numbers 34 as the boundaries for Israel are laid out in this chapter. It is important to note these boundaries probably did not ever reflect the real boundaries of Israel neither in biblical times or modern times.
Towards the end of the chapter, God outlines the leaders of Israel as they prepare to enter into the Promised Land. Joshua is tapped as the successor to Moses, and Eleazar is established as the chief priest. God further lays out the leadership by appointing leaders for each tribe.
As Israel considers the land, we have already heard of two tribes staking claim to land, one serious question needs to be addressed, where will the Levites reside? Well, Numbers 35 seeks to answer this question. Since the Levites have lost their tribal claim and belong to God, they must be allocated land so that they can care for themselves. Cities and land around these cities will be established for the Levites and they will be given livestock to get started.
In addition, some of these cities must also be established as cities of sanctuary where those who accidentally kill another can go without fear of retaliation. Custom was that if someone is killed, the family has the right of revenge, a custom that still exists in some places of this world. However, God does not want to see an ever increasing cycle of bloodshed and therefore creates safe havens to those who accidentally kill another can go and live out their lives. Of course, if you murder some one, then all bets are off, you are on your own for the family of the deceased has the right of an avenger who can seek the death of the murderer.
Acts 25
So now it is Festus' turn to try and determine if Paul is innocent or guilty. History tells us that Festus was not as corrupt as Felix and that this was a period of time that the Roman authorities tried to build stronger relationships with the Jewish leadership, so we find it not surprising that Festus goes to Jerusalem to speak to the Jewish leaders.
At this gathering, the leaders seek a new trial for Paul and they want him brought back to Jerusalem for the trial. Most likely they want him moved not for the trial but so that they can attempt to kill him instead. Festus is not willing to cede his authority over to the Jewish leadership and will not move Paul, however, he does invite the leadership to come to Ceasarea to make their case.
Upon their arrival the Jewish leaders level many charges against Paul. Festus and Paul have an exchange where Festus asks Paul if he would want to get to Jerusalem to answer the charges. Paul, knowing his rights as well as the Roman system, challenges Festus, who is the tribune and who should handle the case, to give his verdict. Sensing this might not be forthcoming, Paul plays his trump card and as a Roman citizen appeals to the emperor.
For this kind of appeal it would be customary to send a copy of charges with the prisoner for the emperor to review to determine guilt or innocence, however, Festus has no idea what charges should be brought. So he turns to the expertise of King Agrippa, who is one of the Jewish rulers of the region.
Towards the end of the chapter, God outlines the leaders of Israel as they prepare to enter into the Promised Land. Joshua is tapped as the successor to Moses, and Eleazar is established as the chief priest. God further lays out the leadership by appointing leaders for each tribe.
As Israel considers the land, we have already heard of two tribes staking claim to land, one serious question needs to be addressed, where will the Levites reside? Well, Numbers 35 seeks to answer this question. Since the Levites have lost their tribal claim and belong to God, they must be allocated land so that they can care for themselves. Cities and land around these cities will be established for the Levites and they will be given livestock to get started.
In addition, some of these cities must also be established as cities of sanctuary where those who accidentally kill another can go without fear of retaliation. Custom was that if someone is killed, the family has the right of revenge, a custom that still exists in some places of this world. However, God does not want to see an ever increasing cycle of bloodshed and therefore creates safe havens to those who accidentally kill another can go and live out their lives. Of course, if you murder some one, then all bets are off, you are on your own for the family of the deceased has the right of an avenger who can seek the death of the murderer.
Acts 25
So now it is Festus' turn to try and determine if Paul is innocent or guilty. History tells us that Festus was not as corrupt as Felix and that this was a period of time that the Roman authorities tried to build stronger relationships with the Jewish leadership, so we find it not surprising that Festus goes to Jerusalem to speak to the Jewish leaders.
At this gathering, the leaders seek a new trial for Paul and they want him brought back to Jerusalem for the trial. Most likely they want him moved not for the trial but so that they can attempt to kill him instead. Festus is not willing to cede his authority over to the Jewish leadership and will not move Paul, however, he does invite the leadership to come to Ceasarea to make their case.
Upon their arrival the Jewish leaders level many charges against Paul. Festus and Paul have an exchange where Festus asks Paul if he would want to get to Jerusalem to answer the charges. Paul, knowing his rights as well as the Roman system, challenges Festus, who is the tribune and who should handle the case, to give his verdict. Sensing this might not be forthcoming, Paul plays his trump card and as a Roman citizen appeals to the emperor.
For this kind of appeal it would be customary to send a copy of charges with the prisoner for the emperor to review to determine guilt or innocence, however, Festus has no idea what charges should be brought. So he turns to the expertise of King Agrippa, who is one of the Jewish rulers of the region.
Numbers 32-33 & Acts 24
As we near the end of Numbers, yes that is right just a few more chapters, we encounter really just a lot of housekeeping. the authors need to just clean up the story and set the scene for the next step of the journey. In the 32nd chapter, we find that a couple of the tribes really enjoy the lands to the east of the Jordan River and decide that they would like to settle in it.
The tribes of Reuben and Gad, who are evidently herdsmen, see that the land is perfect of keeping cattle and other livestock. They seek the advice of Moses who at first takes their request as Israelites again refusing to go into the Promised Land. After some discussion, they make a deal where the Reubenites and Gadites will establish their homesteads but their warriors will continue with the rest of Israel into the Promised Land to help defeat the peoples residing in Canaan.
Moses passes word onto Eleazar, the chief priest, and the rest of the tribal leaders about the deal, who evidently have no issues with it. So the land that the Israelites took from the defeated Amorites and King Og of Bashan are turned over to the Reubenites and the Gadites.
Israel's route from Egypt to the Promised Land is the subject of Numbers 33. If you click on the link, it will take you to a map that gives you a general idea of this journey. Along with the locations along the way, Numbers 33 recite some important events such as the death of Aaron on Mt. Hor.
The end of the chapter offers the stern instruction given to Israel that they must not just defeat the inhabitants but drive them completely out of the land. God's warning is that if they do not drive them out of the land, the inhabitants will be a thorn in Israel's side for years to come. Truer words were not spoken as the Book of Judges will remind us, but that is a future story.
Acts 24
Paul prepares for his trial in front of Felix, but really it seems as if Tertullus and Paul are more interesting in flattery as they describe all the wonderful things that Felix has done for the region. Once again Tertullus attempts to lay out the charges of the Jewish authorities that Paul is preaching sedition against the empire, which is the only charge that really Felix would care about. Paul on the contrary establishes the argument as a theological one, which Felix would not care about at all.
It would seem that Paul's argument seems to win the day, but Felix, being corrupt, decides to hold onto Paul hoping that someone will pay Felix to release Paul. Two years go by, no payment, Paul's still in jail. Felix is replaced by Festus.
The tribes of Reuben and Gad, who are evidently herdsmen, see that the land is perfect of keeping cattle and other livestock. They seek the advice of Moses who at first takes their request as Israelites again refusing to go into the Promised Land. After some discussion, they make a deal where the Reubenites and Gadites will establish their homesteads but their warriors will continue with the rest of Israel into the Promised Land to help defeat the peoples residing in Canaan.
Moses passes word onto Eleazar, the chief priest, and the rest of the tribal leaders about the deal, who evidently have no issues with it. So the land that the Israelites took from the defeated Amorites and King Og of Bashan are turned over to the Reubenites and the Gadites.
Israel's route from Egypt to the Promised Land is the subject of Numbers 33. If you click on the link, it will take you to a map that gives you a general idea of this journey. Along with the locations along the way, Numbers 33 recite some important events such as the death of Aaron on Mt. Hor.
The end of the chapter offers the stern instruction given to Israel that they must not just defeat the inhabitants but drive them completely out of the land. God's warning is that if they do not drive them out of the land, the inhabitants will be a thorn in Israel's side for years to come. Truer words were not spoken as the Book of Judges will remind us, but that is a future story.
Acts 24
Paul prepares for his trial in front of Felix, but really it seems as if Tertullus and Paul are more interesting in flattery as they describe all the wonderful things that Felix has done for the region. Once again Tertullus attempts to lay out the charges of the Jewish authorities that Paul is preaching sedition against the empire, which is the only charge that really Felix would care about. Paul on the contrary establishes the argument as a theological one, which Felix would not care about at all.
It would seem that Paul's argument seems to win the day, but Felix, being corrupt, decides to hold onto Paul hoping that someone will pay Felix to release Paul. Two years go by, no payment, Paul's still in jail. Felix is replaced by Festus.
Wednesday, March 13, 2013
Numbers 30-31 & Acts 23
Well if in Numbers 27 we see how some women find liberation in God's teachings, at least found in hereditary laws, Numbers 30 seems to be a little bit, or a big bit, of a step backwards. The chapter opens with a description of vows that a man would take and that the man must uphold his vows. Ok fair enough. However, when it comes to women, the vows only seem to be valid of the man under whose house they are living supports those vows or at least does not take a position against the vows. The man however can change or nullify the vows if they disapprove of them upon hearing about the vows. In a small victory, if the man does not express any disapproval then he will be held accountable if he encourages the woman to break those vows.
Following these last chapters which get sidetracked in offerings and others traditions, Numbers 31 picks up the story again. God now plans to lead Israel against the Midians to seek revenge for Midians "treachery" in leading the Israelites astray from God. Phinehas, whose actions against the Midians stemmed the plague, now holds a leadership position as the Israelite army takes up the call. This is a holy war in which "all" are to be slaughtered.
When the army returns with captives, they are reminded that all were to be killed, and sure enough, just young girls, virgins, are spared. Even boys are put to the sword.
The close of the Numbers 31 speaks of the spoils and how they are divided amongst Israel.
Acts 23
The trial for Paul begins, a begins with some fireworks. After being struck, Paul then verbally attacks the high priest comparing him to a crumbling white wall that Ezekiel used as a metaphor for priests and leaders who are more concerned with appearances than faith. Perhaps the next exchange, where Paul acts as if he did not know Ananias was the chief priest, expresses Paul's true contempt for the religious leaders.
Eventually, Paul decides to divide and conquer and references the Resurrection, which while at the core of what Paul is preaching, also splits the council because the Pharisees believe in the resurrection as a concept while the Sadducees do not. The trial then turns to chaos as the two sides argue amongst themselves regarding the resurrection.
Some of the Jews sense that Paul will be beyond their reach, perhaps they realize the trial will not work or perhaps they are concerned that the Romans will not deal with it appropriately. Whatever the case, they take vows to kill Paul. When Paul gets wind of it, he sends word to the tribune who decides that it is best to move Paul to Ceasarea, which is the Roman seat of power in the region. It will now be up to the governor, Felix, to decide the case.
Following these last chapters which get sidetracked in offerings and others traditions, Numbers 31 picks up the story again. God now plans to lead Israel against the Midians to seek revenge for Midians "treachery" in leading the Israelites astray from God. Phinehas, whose actions against the Midians stemmed the plague, now holds a leadership position as the Israelite army takes up the call. This is a holy war in which "all" are to be slaughtered.
When the army returns with captives, they are reminded that all were to be killed, and sure enough, just young girls, virgins, are spared. Even boys are put to the sword.
The close of the Numbers 31 speaks of the spoils and how they are divided amongst Israel.
Acts 23
The trial for Paul begins, a begins with some fireworks. After being struck, Paul then verbally attacks the high priest comparing him to a crumbling white wall that Ezekiel used as a metaphor for priests and leaders who are more concerned with appearances than faith. Perhaps the next exchange, where Paul acts as if he did not know Ananias was the chief priest, expresses Paul's true contempt for the religious leaders.
Eventually, Paul decides to divide and conquer and references the Resurrection, which while at the core of what Paul is preaching, also splits the council because the Pharisees believe in the resurrection as a concept while the Sadducees do not. The trial then turns to chaos as the two sides argue amongst themselves regarding the resurrection.
Some of the Jews sense that Paul will be beyond their reach, perhaps they realize the trial will not work or perhaps they are concerned that the Romans will not deal with it appropriately. Whatever the case, they take vows to kill Paul. When Paul gets wind of it, he sends word to the tribune who decides that it is best to move Paul to Ceasarea, which is the Roman seat of power in the region. It will now be up to the governor, Felix, to decide the case.
Numbers 28-29 & Psalm 31
In some material that might seem repetitious of Leviticus, Numbers 28 provides guidance for offerings that Israel is to provide to God including daily offerings, Sabbath, monthly, Passover and the Festival of Weeks. Not much new hear or anything really to comment on, but notice the the Festival of Weeks takes place 50 days following the Passover, hence Pentecost. Since most Christians tend to think of Pentecost as just a Christian celebration, notice that it has a long history in the tradition of Israel.
Numbers 29 continues with these offerings, including more special day festivals. Offerings are to be provided on the Festival of Trumpets which is the New Years celebration that we know as Rosh Hashanah, seven days later is the Day of Atonement, Yom Kippur. Also listed is the Festival of the Booths or sukkoth. These two chapters really list out the liturgical calendar for Israel, and while there are some additional festival and days that are commemorate, for the most part the events listed in Numbers 28 and 29 still guide the year for synagogues.
Psalm 31
If you were to diagram the Psalm you might lay it out as a prayer for help which opens with thanksgiving, contains a lament, has expressions of confidence and closes with thanksgiving for prayers that are answered.
Within the Psalm, verse 5 offers the final words that Jesus offers to God in Lukan account of the Crucifixion. The petition is found in verses 9 to 13 which contains physical and social distress. An additional plea is then found in verses 14-18 in which the psalmist asks for God to "let your face shine" or to show favor or blessing.
The Psalm then closes with songs of thanksgiving, either the prayer was answered or the psalmist strongly believes that this will be the case.
This Psalm clearly demonstrates the belief that Israel holds about God, that God is a saving God and does so in the very present.
Numbers 29 continues with these offerings, including more special day festivals. Offerings are to be provided on the Festival of Trumpets which is the New Years celebration that we know as Rosh Hashanah, seven days later is the Day of Atonement, Yom Kippur. Also listed is the Festival of the Booths or sukkoth. These two chapters really list out the liturgical calendar for Israel, and while there are some additional festival and days that are commemorate, for the most part the events listed in Numbers 28 and 29 still guide the year for synagogues.
Psalm 31
If you were to diagram the Psalm you might lay it out as a prayer for help which opens with thanksgiving, contains a lament, has expressions of confidence and closes with thanksgiving for prayers that are answered.
Within the Psalm, verse 5 offers the final words that Jesus offers to God in Lukan account of the Crucifixion. The petition is found in verses 9 to 13 which contains physical and social distress. An additional plea is then found in verses 14-18 in which the psalmist asks for God to "let your face shine" or to show favor or blessing.
The Psalm then closes with songs of thanksgiving, either the prayer was answered or the psalmist strongly believes that this will be the case.
This Psalm clearly demonstrates the belief that Israel holds about God, that God is a saving God and does so in the very present.
Numbers 26-27 & Acts 22
In previously discussing Numbers, I mentioned that some commentators split the book into two sections, 1-25 and then 26-36. These two sections are set off by census taken by Moses to prepare the men of Israel for battle. In Numbers 26, we encounter this second census. The previous census taken in the first chapter had about 603,000 while this one numbers 601,000 with the only people who appear in both are Caleb and Joshua, the two spies who believed that Israel should invade the Promised Land previously. Moses is not listed in this new census because he will not enter into the Promised Land. What we are being told here is that the old generation has died, and the new generation is ready to move forward.
While the census is needed for military reasons, it is also needed so that Israel knows how to divide the land among the twelve tribes after the conquest of the land.
So after hearing how the land will be divided, an issue arises? What about those who were faithful during the wanderings, but perished leaving behind daughters who cannot inherit? Such was the case that the daughters of Zelophehad raise in Numbers 27 and God shows flexibility so that fathers who have no sons can pass property and land to his daughters.
Finally at the end of the chapter, Joshua is chosen as the new leader of Israel. It is he that shall bring the people into the Promised Land.
Acts 22
Paul opens his defense by retracing his roots. Paul is not just Jew, he was and is a Pharisee and was trained by Gemaliel, who was a highly respected Jewish teacher. Paul seeks to demonstrate that he is legitimate and that it is God who is behind all of this, it is not a personal attempt to gain notoriety or personal gain.
While it seems the crowd began as being receptive, they turn on Paul and he is eventually arrested by the Roman authorities who begin to beat him. Well, that is until Paul informs the centurion that he is a Roman citizen. Did I mention that beating a Roman citizen without cause or a trial is a no no? Now Paul will be tried upon the standards of the Roman system and the Jewish system.
While the census is needed for military reasons, it is also needed so that Israel knows how to divide the land among the twelve tribes after the conquest of the land.
So after hearing how the land will be divided, an issue arises? What about those who were faithful during the wanderings, but perished leaving behind daughters who cannot inherit? Such was the case that the daughters of Zelophehad raise in Numbers 27 and God shows flexibility so that fathers who have no sons can pass property and land to his daughters.
Finally at the end of the chapter, Joshua is chosen as the new leader of Israel. It is he that shall bring the people into the Promised Land.
Acts 22
Paul opens his defense by retracing his roots. Paul is not just Jew, he was and is a Pharisee and was trained by Gemaliel, who was a highly respected Jewish teacher. Paul seeks to demonstrate that he is legitimate and that it is God who is behind all of this, it is not a personal attempt to gain notoriety or personal gain.
While it seems the crowd began as being receptive, they turn on Paul and he is eventually arrested by the Roman authorities who begin to beat him. Well, that is until Paul informs the centurion that he is a Roman citizen. Did I mention that beating a Roman citizen without cause or a trial is a no no? Now Paul will be tried upon the standards of the Roman system and the Jewish system.
Numbers 24-25 & Acts 21
Finally, in Numbers 24 Balaam offers his oracles regarding Israel but they are not what Balak has in mind. Balaam recognizes that God's hand is at work in Israel , he recognizes that God is blessing Israel and joins in that blessing. At the end of his oracle Balaam proclaims "Blessed is everyone who blesses you and cursed is everyone who curses you." Not only does he not curse Israel as Balak wants, but he makes it implicit that if Balak does find one to curse Israel, then Balak himself will be cursed. Not exactly what Balak was interested in when he sought Balaam.
The final oracle provides some interesting conversation tidbits. First, the oracle that precedes it in chapter 24 and the oracle itself contain poetry that is more likely to have been found during the early monarchy period of Israel, think under David. Second, both of these last two oracles reference times of Saul and David. Saul is victorious militarily against King Agag of the Amalekites and David defeats Edom as well as other powers in the Transjordanian regions. Furthermore, the Kenites are considered descendents of Kain or Cain as in Cain and Abel.(Just an interesting tidbit for your thoughts.)
So what we might have is a little editorial privilege taking place and new materials found in the Davidic times finding its way into older materials of Israel. It is very possible that the original material of Balaam is accurate but that the end of chapter 24 was added to the older stories.
Unfortunately, Israel has a difficult time being faithful. No sooner has Balaam utters these blessings upon Israel but Israel falls away from God. They not only fall away from God but they worship others gods. Did I mention that was frowned upon? As God sees the Israelite men taking Midian women into their beds and worshiping their god, Baal, God anger is kindled and a plague occurs.
The plague however is averted when a young man of priestly heritage, Phinehas, kills a head of the tribe of Simeon who has bedded a Midian. Phinehas is blessed by God for this actions and God turns away from the plague after it has taken 24,000.
It is because of this that the Midianites and Israelites will have a contentious history over the next several generations.
Acts 21
Having left Ephesus, Paul and his companions set out towards Jerusalem. Along the journey back, he stops and meets with other believers and many attempt to dissuade Paul from going to Jerusalem, including the prophet Agabus who previously appeared in chapter 11. It would seem that something is afoot. Paul, however, is not dissuaded and after proclaiming his willingness to die for the Gospel heads to Jerusalem.
At Jerusalem, he meets up with James, the leader of the church in Jerusalem and we begin to understand the issues facing Paul. It would seem that the Jewish believers in Christ are concerned that Paul is teaching Jews to leave behind their traditions and follow Jesus. They have misunderstood Paul's ministry to the Gentiles and beleive that Paul is encouraging Jews and Gentiles to turn from old laws,which Paul has not done. As a matter of fact, Paul and the Jerusalem church have held that Gentiles need not follow old legal devices, but nothing was to change for Jewish adherents to this new faith.
The early church devises a way for Paul to make amends for this misperception in that he will undergo rites of purification. However, at the temple, other Jews, non-believers of Christ, accuse Paul of leading Jews away from traditions as well as defiling the temple by bringing Gentiles into it. It is possible that these charges are brought by some of the Jewish community that Paul ran into during his journeys through Asia Minor and Greece.
We have now entered into a drama that will play out for the rest of the Book of Acts, how does Paul answer these charges?
The final oracle provides some interesting conversation tidbits. First, the oracle that precedes it in chapter 24 and the oracle itself contain poetry that is more likely to have been found during the early monarchy period of Israel, think under David. Second, both of these last two oracles reference times of Saul and David. Saul is victorious militarily against King Agag of the Amalekites and David defeats Edom as well as other powers in the Transjordanian regions. Furthermore, the Kenites are considered descendents of Kain or Cain as in Cain and Abel.(Just an interesting tidbit for your thoughts.)
So what we might have is a little editorial privilege taking place and new materials found in the Davidic times finding its way into older materials of Israel. It is very possible that the original material of Balaam is accurate but that the end of chapter 24 was added to the older stories.
Unfortunately, Israel has a difficult time being faithful. No sooner has Balaam utters these blessings upon Israel but Israel falls away from God. They not only fall away from God but they worship others gods. Did I mention that was frowned upon? As God sees the Israelite men taking Midian women into their beds and worshiping their god, Baal, God anger is kindled and a plague occurs.
The plague however is averted when a young man of priestly heritage, Phinehas, kills a head of the tribe of Simeon who has bedded a Midian. Phinehas is blessed by God for this actions and God turns away from the plague after it has taken 24,000.
It is because of this that the Midianites and Israelites will have a contentious history over the next several generations.
Acts 21
Having left Ephesus, Paul and his companions set out towards Jerusalem. Along the journey back, he stops and meets with other believers and many attempt to dissuade Paul from going to Jerusalem, including the prophet Agabus who previously appeared in chapter 11. It would seem that something is afoot. Paul, however, is not dissuaded and after proclaiming his willingness to die for the Gospel heads to Jerusalem.
At Jerusalem, he meets up with James, the leader of the church in Jerusalem and we begin to understand the issues facing Paul. It would seem that the Jewish believers in Christ are concerned that Paul is teaching Jews to leave behind their traditions and follow Jesus. They have misunderstood Paul's ministry to the Gentiles and beleive that Paul is encouraging Jews and Gentiles to turn from old laws,which Paul has not done. As a matter of fact, Paul and the Jerusalem church have held that Gentiles need not follow old legal devices, but nothing was to change for Jewish adherents to this new faith.
The early church devises a way for Paul to make amends for this misperception in that he will undergo rites of purification. However, at the temple, other Jews, non-believers of Christ, accuse Paul of leading Jews away from traditions as well as defiling the temple by bringing Gentiles into it. It is possible that these charges are brought by some of the Jewish community that Paul ran into during his journeys through Asia Minor and Greece.
We have now entered into a drama that will play out for the rest of the Book of Acts, how does Paul answer these charges?
Friday, March 8, 2013
Numbers 22-23 & Psalm 30
I cannot express how much I always enjoyed reading about the story of Balaam in Sunday School, it was one of the few times I was ever allowed to say ass because this was the story of Balaam and his ass. Yeah, I know how childish, but of course I was a child.
Anyway, this is one of the treats that we find in scripture, a wonderful and colorful story. The people of Israel have basically overwhelmed the natural inhabitants of the region to the east of the Jordan River. They are poised to make their entrance into the Promised Land, but they still face obstacles. In this story a local King Balak seeks assistance in riding his land of the Israelites so he sends message to Balaam, a seer. This story has not only survived through oral tradition, but archaeological studies have found reference to Balaam dating back to the eighth century before Christ.
While Israel has been kept from entering the Promised Land and have continued to strain against God at times, it is clear that God has blessed Israel as they have grown to great numbers. So much so that kings such a Balak are fearful of the presence of Israel.
This story furthers the understanding that the God of Israel is not just a god of a particular region but a god who speaks to many peoples including Balaam who might reside in modern day Syria or Iraq. After Balaam receives the delegation from Balak, he seeks the counsel of God who tells him not to go. Balak however will not relent and God seems to initially gives approval to Balaam to go.
This is where the story gets really interesting, for if not for the wisdom of a donkey, not known to the be the brightest of animal, Balaam would be dead. While the donkey sees the danger of the journey, the angel of the Lord, Balaam is completely oblivious until God opens his eyes. This encounter seems to reinforce the understanding that Balaam may go to Balak but most only say what the Lord commands.
Numbers 23 contains the first two of Balaam oracles, both which displease Balak since Balaam is unable to curse that which God has blessed. No matter what Balak offers in his sacrifices, God will not turn away from Israel, God remains faithful to the covenant. The extraordinary aspect of this story is that even as Israel is unaware of the threats facing Israel, God is working to protect God's chosen people.
Psalm 30
Thanksgiving is the theme of Psalm 30. Perhaps the psalmist has recovered from a grave illness that brought him or her close to death or perhaps they were just in a dire situation, either way the psalmist rejoices that God heard their prayers and responded with healing.
In his or her rejoicing, the psalmist reminds all of Israel to give thanks to God who is more inclined to favor than anger. After beginning the psalm with rejoicing, the psalmist recounts what happened, how he or she fell into ill health or a dire situation and prayed to God. God responded, and "turned my mourning into dancing."
Anyway, this is one of the treats that we find in scripture, a wonderful and colorful story. The people of Israel have basically overwhelmed the natural inhabitants of the region to the east of the Jordan River. They are poised to make their entrance into the Promised Land, but they still face obstacles. In this story a local King Balak seeks assistance in riding his land of the Israelites so he sends message to Balaam, a seer. This story has not only survived through oral tradition, but archaeological studies have found reference to Balaam dating back to the eighth century before Christ.
While Israel has been kept from entering the Promised Land and have continued to strain against God at times, it is clear that God has blessed Israel as they have grown to great numbers. So much so that kings such a Balak are fearful of the presence of Israel.
This story furthers the understanding that the God of Israel is not just a god of a particular region but a god who speaks to many peoples including Balaam who might reside in modern day Syria or Iraq. After Balaam receives the delegation from Balak, he seeks the counsel of God who tells him not to go. Balak however will not relent and God seems to initially gives approval to Balaam to go.
This is where the story gets really interesting, for if not for the wisdom of a donkey, not known to the be the brightest of animal, Balaam would be dead. While the donkey sees the danger of the journey, the angel of the Lord, Balaam is completely oblivious until God opens his eyes. This encounter seems to reinforce the understanding that Balaam may go to Balak but most only say what the Lord commands.
Numbers 23 contains the first two of Balaam oracles, both which displease Balak since Balaam is unable to curse that which God has blessed. No matter what Balak offers in his sacrifices, God will not turn away from Israel, God remains faithful to the covenant. The extraordinary aspect of this story is that even as Israel is unaware of the threats facing Israel, God is working to protect God's chosen people.
Psalm 30
Thanksgiving is the theme of Psalm 30. Perhaps the psalmist has recovered from a grave illness that brought him or her close to death or perhaps they were just in a dire situation, either way the psalmist rejoices that God heard their prayers and responded with healing.
In his or her rejoicing, the psalmist reminds all of Israel to give thanks to God who is more inclined to favor than anger. After beginning the psalm with rejoicing, the psalmist recounts what happened, how he or she fell into ill health or a dire situation and prayed to God. God responded, and "turned my mourning into dancing."
Thursday, March 7, 2013
Numbers 20-21 & Acts 20
Well if you ever wondered why Moses was not the one to lead Israel into the Promised Land, Numbers 20 gives you your answer. As we referenced earlier in this blog, Israel has a tradition of murmuring or complaining and this is yet another example of such behavior. They have entered into a wilderness region just south of the Negeb, which is the southern region of modern day Israel. It is an arid region without much water. The people raise the issue with Moses and Aaron, and again seem to forget what God has already seen them through.
Moses and Aaron are left speechless and beseech the Lord. God sees this act, on not just the part of the Israelites, but of Moses and Aaron, as a lack of faith in God's own leadership and care. While God does provide water, miraculously, God also decides that Moses and Aaron must be sanctioned. They will not enter into the land that God has promised.
This punishment is broken up by story about the Israel's relationship with Edom. For some background, recall that the tribes of Israel descend from Jacob and Jacob had a brother Esau with whom he had a strained relationship. History records that Edom is the nation that descended from Esau so Israel and Edom have and will continue to have a contentious relationship. In this instance, Israel is denied access to the land of Edom to travel through, land that probably makes up the southern border region between modern day Israel and Jordan.
We then revisit the sanctions against Aaron, who dies, whether this is a direct consequence of the lack of faith at Meribah or that he was just old, we do not really know. However, we have the transition from Aaron to his son Eleazar. Aaron dies on the mountain top and now Moses is the only remainder of the leadership that brought Israel out of Egypt as both Aaron and Miriam have died.
Numbers 21 demonstrates how difficult Israel finds it to be faithful. First, they seek God's blessing who then leads them to victory over Arad, but then they continue to find faults with God. God's temper burns against Israel and poisonous serpents are loosed in the camp of Israel. In the creation of the bronze serpent, it would seem that God reminds Israel to look upon its own sin in order to be made well. Perhaps a reminder of our need to confess our sins and repent of our ways when we are not following God.
The Israelites proceed now to journey up the east side of the Dead Sea and defeat many nations as they prepare to enter into the Promised Land.
Acts 20
Paul is nearing the end of his second missionary journey. From Ephesus, in Asia Minor, he crosses over to Greece and then will journey back to Jerusalem. While in Troas we hear of the story of Eutychus who falls asleep while listening to Paul (so much for Paul being a great speaker) and proceeds to fall out a window and die. Paul resuscitates him, thereby joining a small group of those who have brought life from death (Elijah, Elisha, Jesus, Peter and now Paul.)
It would seem that a plot is underway to do harm to Paul and when he hears about it he changes his route back to Jerusalem. On the way, he again stops at Ephesus and offers his farewell speech and challenges the church to now live in faith and care for themselves.
Moses and Aaron are left speechless and beseech the Lord. God sees this act, on not just the part of the Israelites, but of Moses and Aaron, as a lack of faith in God's own leadership and care. While God does provide water, miraculously, God also decides that Moses and Aaron must be sanctioned. They will not enter into the land that God has promised.
This punishment is broken up by story about the Israel's relationship with Edom. For some background, recall that the tribes of Israel descend from Jacob and Jacob had a brother Esau with whom he had a strained relationship. History records that Edom is the nation that descended from Esau so Israel and Edom have and will continue to have a contentious relationship. In this instance, Israel is denied access to the land of Edom to travel through, land that probably makes up the southern border region between modern day Israel and Jordan.
We then revisit the sanctions against Aaron, who dies, whether this is a direct consequence of the lack of faith at Meribah or that he was just old, we do not really know. However, we have the transition from Aaron to his son Eleazar. Aaron dies on the mountain top and now Moses is the only remainder of the leadership that brought Israel out of Egypt as both Aaron and Miriam have died.
Numbers 21 demonstrates how difficult Israel finds it to be faithful. First, they seek God's blessing who then leads them to victory over Arad, but then they continue to find faults with God. God's temper burns against Israel and poisonous serpents are loosed in the camp of Israel. In the creation of the bronze serpent, it would seem that God reminds Israel to look upon its own sin in order to be made well. Perhaps a reminder of our need to confess our sins and repent of our ways when we are not following God.
The Israelites proceed now to journey up the east side of the Dead Sea and defeat many nations as they prepare to enter into the Promised Land.
Acts 20
Paul is nearing the end of his second missionary journey. From Ephesus, in Asia Minor, he crosses over to Greece and then will journey back to Jerusalem. While in Troas we hear of the story of Eutychus who falls asleep while listening to Paul (so much for Paul being a great speaker) and proceeds to fall out a window and die. Paul resuscitates him, thereby joining a small group of those who have brought life from death (Elijah, Elisha, Jesus, Peter and now Paul.)
It would seem that a plot is underway to do harm to Paul and when he hears about it he changes his route back to Jerusalem. On the way, he again stops at Ephesus and offers his farewell speech and challenges the church to now live in faith and care for themselves.
Numbers 17-19 & Acts 19
Well, does God know how to end an argument or what? Tired of the bickering and the back stabbing (sound familiar) God figures out how to show the Israelites once and for all who God's chosen messenger is. In Numbers 17 God instructs Moses to get a staff from each tribe, have the leader put their name on their staff and then after the staffs are placed by the Ark, God will chose the staff of the one who will lead Israel.
It would seem that since Moses does not have a staff, that God is more concerned about the priestly pretenders than the political leaders such the group from the tribe of Reuben who rebelled, so this exercise is more to show who will run the "religious" side of things.
When the leaders gather the next day, they see that Aaron's staff has done the impossible, it has budded and burst forth fruit!
God, "Anymore complaints and you die." At which point I imagine God on a stage, just dropping the mike and walking off.
Nuff said.
Having established that Aaron is the priest through whom God will be working, God now lays out the expectations for Aaron in Numbers 18. God distinguishes between Aaron and his household and the rest of the tribe of Levi. While both bear a responsibility for the purity of the sanctuary, the burden of the purity of the priesthood rests upon Aaron and his household.
God continues in allowing Aaron and his priestly line to take the offerings that are made to God for their benefit. Since Aaron, and line, belong to God they may receive God's portion except that which is burned on the altar. The priests are not afforded any support from their tribes, only the cultic tributes.
God also provides for the tribe of Levi in verse 21 which primarily made up of grain offerings it would seem.
To say that the sacrifice of the red heifer is bizarre is an understatement, but that is the story we must grapple with in Numbers 19. Since much of what is in the chapter deals with the issue of rules regarding touching the dead and actions that must be taken, it is believed that the ritual of sacrificing the red heifer is part of the process of purifying those who are unclean through touching of the dead. Much of what is in this chapter is repeated from other sources, so the restrictions and the purification rites are familiar to us at this point.
Acts 19
The opening of the 19th chapter demonstrates some of the issues facing the early church. The first is the lack of properly trained leadership. Apollos was an early messenger of the gospel, a well spoken man from all accounts, yet he had inadequate education which is seen in his ability to talk about the gospel, yet the Spirit was not a byproduct of his ministry. Those in Ephesus, who came to know the Gospel because of Apollos' preaching, have not come to faith because they have not been taught about the Spirit, which Paul provides.
Another major challenge was the issue of those who sought to us the new faith as a tool for their own purposes. The sons of Sceva are such individuals who seek to use the name of Jesus as a better tool for their business, which was excorcism. However, one cannot just use the name of Jesus, one must have faith in that divine name in order for its power to be released. The sons of Sceva learned this the hard way.
Finally the chapter closes with another challenge of the early church, its teaching will directly impact the lives of those in society. We see examples of this in the uproar caused by the gospel for those who benefited monetarily from the popular religions; in this example how silversmiths are concerned that if worship of the Greco-Roman deities end, so will their business. Artemis, the temple associated with her in Ephesus, was a popular god, so much so that the temple was one of the Seven Wonders of the World.
In this instance, while the people were ready to riot, the town clerk restores order to reminding the people that Paul and others have not actually broken any laws. If they have concerns, they should file their complaints with the appropriate authorities. Here is one instance where Paul and followers benefit from the Roman traditions.
It would seem that since Moses does not have a staff, that God is more concerned about the priestly pretenders than the political leaders such the group from the tribe of Reuben who rebelled, so this exercise is more to show who will run the "religious" side of things.
When the leaders gather the next day, they see that Aaron's staff has done the impossible, it has budded and burst forth fruit!
God, "Anymore complaints and you die." At which point I imagine God on a stage, just dropping the mike and walking off.
Nuff said.
Having established that Aaron is the priest through whom God will be working, God now lays out the expectations for Aaron in Numbers 18. God distinguishes between Aaron and his household and the rest of the tribe of Levi. While both bear a responsibility for the purity of the sanctuary, the burden of the purity of the priesthood rests upon Aaron and his household.
God continues in allowing Aaron and his priestly line to take the offerings that are made to God for their benefit. Since Aaron, and line, belong to God they may receive God's portion except that which is burned on the altar. The priests are not afforded any support from their tribes, only the cultic tributes.
God also provides for the tribe of Levi in verse 21 which primarily made up of grain offerings it would seem.
To say that the sacrifice of the red heifer is bizarre is an understatement, but that is the story we must grapple with in Numbers 19. Since much of what is in the chapter deals with the issue of rules regarding touching the dead and actions that must be taken, it is believed that the ritual of sacrificing the red heifer is part of the process of purifying those who are unclean through touching of the dead. Much of what is in this chapter is repeated from other sources, so the restrictions and the purification rites are familiar to us at this point.
Acts 19
The opening of the 19th chapter demonstrates some of the issues facing the early church. The first is the lack of properly trained leadership. Apollos was an early messenger of the gospel, a well spoken man from all accounts, yet he had inadequate education which is seen in his ability to talk about the gospel, yet the Spirit was not a byproduct of his ministry. Those in Ephesus, who came to know the Gospel because of Apollos' preaching, have not come to faith because they have not been taught about the Spirit, which Paul provides.
Another major challenge was the issue of those who sought to us the new faith as a tool for their own purposes. The sons of Sceva are such individuals who seek to use the name of Jesus as a better tool for their business, which was excorcism. However, one cannot just use the name of Jesus, one must have faith in that divine name in order for its power to be released. The sons of Sceva learned this the hard way.
Finally the chapter closes with another challenge of the early church, its teaching will directly impact the lives of those in society. We see examples of this in the uproar caused by the gospel for those who benefited monetarily from the popular religions; in this example how silversmiths are concerned that if worship of the Greco-Roman deities end, so will their business. Artemis, the temple associated with her in Ephesus, was a popular god, so much so that the temple was one of the Seven Wonders of the World.
In this instance, while the people were ready to riot, the town clerk restores order to reminding the people that Paul and others have not actually broken any laws. If they have concerns, they should file their complaints with the appropriate authorities. Here is one instance where Paul and followers benefit from the Roman traditions.
Tuesday, March 5, 2013
Numbers 15-16 & Acts 18
In an interesting twist, Numbers 15 offers the instructions of what Israel is to do when it enters the land that God has promised, even though those hearing these instructions will never enter the land. It would seem they must instruct their children to the proper behavior of what is to be offered to God when they enter the Promised Land.
Almost as a means of reinforcement, we are offered the story of the man who fails to observe the Sabbath being put to death. This would seem to try and get the point across to Israel to follow the previous instructions, or this penalty could fall on them and their children.
Finally, chapter 15 closes with instructions on the creation of fringes on the garments to remind Israel of the commandments. This is the beginning of what will become a prayer shawl.
Unfortunately, turmoil and revolt have not left the camp of Israel. In Numbers 16, we hear of a group of Levites and men from the tribe of Reuben decide that Moses and Aaron have taken too much power for themselves and decide to rise up against them. Part of the argument would seem to be theological, all the people are holy, why are Moses and Aaron the only ones who are seen as leaders?
Moses challenges those bringing forward this theological claim to present themselves with censers, which were bronze trays on which one would place coals, before the Tent of Meeting and the Lord will decide. Regarding those who have risen up from the tribe of Reuben, Moses warns the people to get away from the tents of those who follow Dathan and Abiram and then asks them to observe what happens and then decide who speaks for God.
The earth promptly opens up and swallows the rebels from the tribe of Reuben and then fire consumes the rebel Levites at the Tent of Meeting. The censers of then fashioned into a cover of the altar as a reminder to the Israelites of what happened.
Yet the stiff necked people have not learned, and continue to rebel, not a few but whole of the congregation. God's wrath now burns brightly, and a plague begins in the camp. Moses and Aaron spring into action and Aaron's offering staves off the plague, but not before 14,700 are killed.
At what point in time will the people realize that God has chosen Moses and Aaron and that is the end of the story?
Acts 18
Paul continues in his journey through Greece, leaving Athens and heading to Corinth, a major economic hub. He meets individuals from Rome, who are believers, so the Gospel is spreading not just by Paul. His stay in Corinth follows the usual trajectory: he preaches the Gospel, makes converts, then is chased out of town by a segment of the Jewish population.
This cycle is broken, however, as Paul has a vision from God encouraging him to stick with it, so Paul remains. The encounter with Gallio demonstrates that most Roman authorities had not interest in theological debates, but were only really concerned with the peace in the community. Gallio was not going to be drawn into an internal debate about God.
In the character of Priscilla, again we note that woman, such as Lydia, are very active in the early church. Again, through the person of Apollos, we see that others are traveling to proclaim the Gospel, and like Apollos, many would seem to not truly understand the Gospel. Later, Paul will write against "super apostles", those like Apollos that proclaim the Word and take advantage of their place in the community but not really live a Christ-like existence.
Almost as a means of reinforcement, we are offered the story of the man who fails to observe the Sabbath being put to death. This would seem to try and get the point across to Israel to follow the previous instructions, or this penalty could fall on them and their children.
Finally, chapter 15 closes with instructions on the creation of fringes on the garments to remind Israel of the commandments. This is the beginning of what will become a prayer shawl.
Unfortunately, turmoil and revolt have not left the camp of Israel. In Numbers 16, we hear of a group of Levites and men from the tribe of Reuben decide that Moses and Aaron have taken too much power for themselves and decide to rise up against them. Part of the argument would seem to be theological, all the people are holy, why are Moses and Aaron the only ones who are seen as leaders?
Moses challenges those bringing forward this theological claim to present themselves with censers, which were bronze trays on which one would place coals, before the Tent of Meeting and the Lord will decide. Regarding those who have risen up from the tribe of Reuben, Moses warns the people to get away from the tents of those who follow Dathan and Abiram and then asks them to observe what happens and then decide who speaks for God.
The earth promptly opens up and swallows the rebels from the tribe of Reuben and then fire consumes the rebel Levites at the Tent of Meeting. The censers of then fashioned into a cover of the altar as a reminder to the Israelites of what happened.
Yet the stiff necked people have not learned, and continue to rebel, not a few but whole of the congregation. God's wrath now burns brightly, and a plague begins in the camp. Moses and Aaron spring into action and Aaron's offering staves off the plague, but not before 14,700 are killed.
At what point in time will the people realize that God has chosen Moses and Aaron and that is the end of the story?
Acts 18
Paul continues in his journey through Greece, leaving Athens and heading to Corinth, a major economic hub. He meets individuals from Rome, who are believers, so the Gospel is spreading not just by Paul. His stay in Corinth follows the usual trajectory: he preaches the Gospel, makes converts, then is chased out of town by a segment of the Jewish population.
This cycle is broken, however, as Paul has a vision from God encouraging him to stick with it, so Paul remains. The encounter with Gallio demonstrates that most Roman authorities had not interest in theological debates, but were only really concerned with the peace in the community. Gallio was not going to be drawn into an internal debate about God.
In the character of Priscilla, again we note that woman, such as Lydia, are very active in the early church. Again, through the person of Apollos, we see that others are traveling to proclaim the Gospel, and like Apollos, many would seem to not truly understand the Gospel. Later, Paul will write against "super apostles", those like Apollos that proclaim the Word and take advantage of their place in the community but not really live a Christ-like existence.
Monday, March 4, 2013
Numbers 12-14 & Psalm 28-29
Jealousy can rear its ugly head at any point, and the story of Israel is no different. While the people are complaining, now the leaders are beginning to turn against one another. For whatever reason, Miriam and Aaron, Moses' sister and brother, in Chapter 12 have become jealous of Moses and speak against him to at least one another. In Exodus, both Aaron and Miriam are called prophets, so perhaps they feel they should have more say in what is going on. They reference the fact Moses is even married to a woman who comes from outside the Israelite community as if to say he is not worthy of his position. Heck, even God has spoken through them so why should we listen to Moses all the time?
God is not pleased and handles this himself, perhaps Moses is not aware of the situation. He brings the three together, and if Aaron and Miriam were upset with Moses' power before, they have to be very upset now. Moses is special, God says. He is more than special, God and Moses communicate with each other in ways others never will. To make sure Aaron and Miriam remember their place, Miriam develops a skin condition that will not clear up until she banished out of the camp for seven days. Perhaps recognizing the new reality, Aaron turns to Moses and asks that he intercede on Miriam's behalf, but God has spoken.
So finally Israel has traveled near enough to the Promised Land that they can send spies into the land. In Chapter 13 Israel settles in the region just south of the Negeb of modern day Israel, having journeyed up from Mt. Sinai. Moses commissions a group of spies representing all the tribes to go into the land and report on what they find. Joshua, who will inherit Moses' mantle, is one of these spies.
After 40 days the spies return and, except for Caleb, report that while the land seems to be what God has promised, they do not think Israel can conquer this territory for the residents are too strong. The Anakim are thought to be a mythical people of giants, from whom Goliath will descend.
You need not be a biblical scholar to know that this sort of report will not find favor with God, and you would be right. God is not happy and in Chapter 14, is on the verge of just destroying the people of Israel as God hears their cries about how they have been lead of Egypt to die in this place. However, Moses intercedes for Israel, good thing too.
In a wonderful dialogue, Moses convinces God that it would not serve God's reputation if God destroyed the people that God himself called and chose. God turns from wrath and instead tells the people they will not enter into the Promised Land, for only their children will have that glory. God also brings a plague upon the spies who spoke against going into the land.
The people decide they erred and should have go into the land and now try the invasion, again against the teachings of God and the people are soundly defeated. Israel will now enter into forty years of wondering in the desert.
Psalm 28-29
Psalm 28 is the plea of one who is being persecuted who prays to God and then rejoices when God responds and saves the psalmist. Within the opening verses, we hear that to be removed from God or not present with God is akin to being in the Pit, or death.
The plea to God is to punish those who do wicked and liberate those who are faithful. The outcome of the prayer is found in that God has answered the prayer and the psalmist feels redeemed and in the closing verses offers a final confession of faith.
Psalm 29 is a hymn of praise. God is seen as the supreme ruler of the heavens, one who controls the chaos of waters, whose majesty can devastate the land. The hymn proclaims the power of the Almighty God, the Lord of Hosts, the God of Israel.
God is not pleased and handles this himself, perhaps Moses is not aware of the situation. He brings the three together, and if Aaron and Miriam were upset with Moses' power before, they have to be very upset now. Moses is special, God says. He is more than special, God and Moses communicate with each other in ways others never will. To make sure Aaron and Miriam remember their place, Miriam develops a skin condition that will not clear up until she banished out of the camp for seven days. Perhaps recognizing the new reality, Aaron turns to Moses and asks that he intercede on Miriam's behalf, but God has spoken.
So finally Israel has traveled near enough to the Promised Land that they can send spies into the land. In Chapter 13 Israel settles in the region just south of the Negeb of modern day Israel, having journeyed up from Mt. Sinai. Moses commissions a group of spies representing all the tribes to go into the land and report on what they find. Joshua, who will inherit Moses' mantle, is one of these spies.
After 40 days the spies return and, except for Caleb, report that while the land seems to be what God has promised, they do not think Israel can conquer this territory for the residents are too strong. The Anakim are thought to be a mythical people of giants, from whom Goliath will descend.
You need not be a biblical scholar to know that this sort of report will not find favor with God, and you would be right. God is not happy and in Chapter 14, is on the verge of just destroying the people of Israel as God hears their cries about how they have been lead of Egypt to die in this place. However, Moses intercedes for Israel, good thing too.
In a wonderful dialogue, Moses convinces God that it would not serve God's reputation if God destroyed the people that God himself called and chose. God turns from wrath and instead tells the people they will not enter into the Promised Land, for only their children will have that glory. God also brings a plague upon the spies who spoke against going into the land.
The people decide they erred and should have go into the land and now try the invasion, again against the teachings of God and the people are soundly defeated. Israel will now enter into forty years of wondering in the desert.
Psalm 28-29
Psalm 28 is the plea of one who is being persecuted who prays to God and then rejoices when God responds and saves the psalmist. Within the opening verses, we hear that to be removed from God or not present with God is akin to being in the Pit, or death.
The plea to God is to punish those who do wicked and liberate those who are faithful. The outcome of the prayer is found in that God has answered the prayer and the psalmist feels redeemed and in the closing verses offers a final confession of faith.
Psalm 29 is a hymn of praise. God is seen as the supreme ruler of the heavens, one who controls the chaos of waters, whose majesty can devastate the land. The hymn proclaims the power of the Almighty God, the Lord of Hosts, the God of Israel.
Numbers 10-11 & Acts 17
Every community needs a system of communication and Israel is no different. In the beginning of Numbers 10, God commissions Moses to create a signaling system to inform Israel when it is time to worship, breaking camp or warnings. The trumpet probably was about a foot long with one end wider than another.
It would seem that the trumpets would be blowing the note to break camp shortly as finally, Israel prepares to move. We are told how the host of Israel will move and what form it will take. Notice that the tabernacle moves first and is set up in place before the Ark arrives so that it can be put in its appropriate location right away.
Finally, the chapter closes with the story of how Moses' father-in-law continues to journey with Israel.
Chapter 11 is a significant story in the life of Israel. We are introduced to a long standing tradition of Israel, murmuring, or complaining which frame the content from chapters 11 to chapter 19. In Exodus the complaints usually center around food and drink, complaints that continue in Numbers but the other major issue involves the leadership of Moses.
The people have decided that they have had enough of just manna, they want more, they want meat. Once again they hearken back to the good ol'days of residing in Egypt, forgetting how they were oppressed. God, angered by their behavior, sends a warning shot and we hear how the fringes of the camp are consumed by fire. We are not told if any are hurt.
But God is not the only one angered, Moses now complains to God about why he has to deal with the Israelites. God agrees that it is a lot to deal with and creates a system in which the burden of leadership will be shared.
And, oh yeah, God does answer the complaints by bringing quail into the camp but God also sends a plague so that the people are reminded that God can provide blessings and curses.
Acts 17
Following their success in Philippi, Paul and Silas journey into the region of Thessalonica. Paul enters the synagogue and begins debating and teaching about Jesus. While he makes some converts, it would seem not enough and is forced out of town. But the Jews of Thessalonica are not deterred and when they hear that Paul is in a neighboring community they force him out of that town as well. The primary charge against Paul is that he is stirring up the peace of the community. Since Roman rule was dependent upon this peace, civil authorities were very interested in those who sought to break this "peace."
Finally, Paul makes it to Athens where he offers his famous "unknown god" speech. Paul offers a compliment to the Athenians in calling them religious, but considering they are worshiping idols and not gods, Paul's compliment was back handed at best. Paul then speaks of a living God that Athenians do not "know" but that in Christ, God seeks to make known.
It would seem that the trumpets would be blowing the note to break camp shortly as finally, Israel prepares to move. We are told how the host of Israel will move and what form it will take. Notice that the tabernacle moves first and is set up in place before the Ark arrives so that it can be put in its appropriate location right away.
Finally, the chapter closes with the story of how Moses' father-in-law continues to journey with Israel.
Chapter 11 is a significant story in the life of Israel. We are introduced to a long standing tradition of Israel, murmuring, or complaining which frame the content from chapters 11 to chapter 19. In Exodus the complaints usually center around food and drink, complaints that continue in Numbers but the other major issue involves the leadership of Moses.
The people have decided that they have had enough of just manna, they want more, they want meat. Once again they hearken back to the good ol'days of residing in Egypt, forgetting how they were oppressed. God, angered by their behavior, sends a warning shot and we hear how the fringes of the camp are consumed by fire. We are not told if any are hurt.
But God is not the only one angered, Moses now complains to God about why he has to deal with the Israelites. God agrees that it is a lot to deal with and creates a system in which the burden of leadership will be shared.
And, oh yeah, God does answer the complaints by bringing quail into the camp but God also sends a plague so that the people are reminded that God can provide blessings and curses.
Acts 17
Following their success in Philippi, Paul and Silas journey into the region of Thessalonica. Paul enters the synagogue and begins debating and teaching about Jesus. While he makes some converts, it would seem not enough and is forced out of town. But the Jews of Thessalonica are not deterred and when they hear that Paul is in a neighboring community they force him out of that town as well. The primary charge against Paul is that he is stirring up the peace of the community. Since Roman rule was dependent upon this peace, civil authorities were very interested in those who sought to break this "peace."
Finally, Paul makes it to Athens where he offers his famous "unknown god" speech. Paul offers a compliment to the Athenians in calling them religious, but considering they are worshiping idols and not gods, Paul's compliment was back handed at best. Paul then speaks of a living God that Athenians do not "know" but that in Christ, God seeks to make known.
Numbers 8 - 9 & Acts 16
Numbers 8 continues in the revisiting of previous activities, this time the dedication of the Levites. We are told the story of how Moses takes the Levites and sets them aside for their work as the priesthood. With washings, sin offerings and purification rituals, the Levites become able to take up their sacred posts.
One area of difference occurs when it describes the age of service, which now stands at 25. Previously we are told that the ages of service begins at 30. Why the change? Are fewer Levites available for service so the age is lowered? Or has a different standard been created? We do not know, but it makes for interesting speculation.
Numbers 9 tells the story of the first Passover celebrated in the Wilderness. God instructs Moses to lead the Israelites in celebrating the Passover, but some who have touched a corpse ask if they can celebrate the Passover. God relents, really demonstrating that worshiping God and holding fast to certain practices overrides other cultic rituals. When Jesus questions those who criticize him for doing "work" on the Sabbath, it is this sort of tradition that Jesus refers back to in his response.
The rest of the chapters speaks to how God lead the Israelites in the Wilderness. Either as a cloud or pillar of fire, God would remain over the Tent of Meeting. When the cloud moved, then the Israelites would strike camp and follow to where God would rest.
Acts 16
The chapter opens with Paul and Silas traveling back into Asia Minor, modern day Turkey. They meet up with another disciple, Timothy, who we are told has a Jewish mother but a Greek father. Paul has Timothy circumcised, most likely because he was Jewish and while Paul is of the opinion that Greeks and gentiles do not need to be circumcised, he is careful not to lead Jews away from this important and symbolic action. Church tradition believes this Timothy is the one to whom Paul is writing later in the Letter to Timothy.
As Paul and others travel, it would seem they run into some difficulty, for we are told that the Spirit does not allow them to proclaim the Gospel in Asia. In a vision, however, Paul is told to go to Macedonia, which is a northern region of modern day Greece. In Philippi, they encounter a wealthy woman, Lydia, who becomes their sponsor and a leader in the early church in Philippi.
In Philippi, Paul is imprisoned for the first time, for releasing a slave woman from a spirit. The owners of the slave are not happy because the spirit offered tales of the future and the owners were able to make money off of this possession. It would seem the gospel has social economic ramifications and the status quo is not pleased.
In prison, it would seem divine interaction takes place in the form of an earthquake strikes and many of the prisoners are freed. But Paul and his companions remain in place, it would seem this is done to protect the jailer who has done nothing wrong yet will bear the brunt of punishment if Paul were to escape. The jailer upon speaking further with Paul is converted along with his household.
It would seem that word has made its way to the magistrates that Paul is a Roman citizen and fearful of putting such a person on trial, they decide to just release him.
One area of difference occurs when it describes the age of service, which now stands at 25. Previously we are told that the ages of service begins at 30. Why the change? Are fewer Levites available for service so the age is lowered? Or has a different standard been created? We do not know, but it makes for interesting speculation.
Numbers 9 tells the story of the first Passover celebrated in the Wilderness. God instructs Moses to lead the Israelites in celebrating the Passover, but some who have touched a corpse ask if they can celebrate the Passover. God relents, really demonstrating that worshiping God and holding fast to certain practices overrides other cultic rituals. When Jesus questions those who criticize him for doing "work" on the Sabbath, it is this sort of tradition that Jesus refers back to in his response.
The rest of the chapters speaks to how God lead the Israelites in the Wilderness. Either as a cloud or pillar of fire, God would remain over the Tent of Meeting. When the cloud moved, then the Israelites would strike camp and follow to where God would rest.
Acts 16
The chapter opens with Paul and Silas traveling back into Asia Minor, modern day Turkey. They meet up with another disciple, Timothy, who we are told has a Jewish mother but a Greek father. Paul has Timothy circumcised, most likely because he was Jewish and while Paul is of the opinion that Greeks and gentiles do not need to be circumcised, he is careful not to lead Jews away from this important and symbolic action. Church tradition believes this Timothy is the one to whom Paul is writing later in the Letter to Timothy.
As Paul and others travel, it would seem they run into some difficulty, for we are told that the Spirit does not allow them to proclaim the Gospel in Asia. In a vision, however, Paul is told to go to Macedonia, which is a northern region of modern day Greece. In Philippi, they encounter a wealthy woman, Lydia, who becomes their sponsor and a leader in the early church in Philippi.
In Philippi, Paul is imprisoned for the first time, for releasing a slave woman from a spirit. The owners of the slave are not happy because the spirit offered tales of the future and the owners were able to make money off of this possession. It would seem the gospel has social economic ramifications and the status quo is not pleased.
In prison, it would seem divine interaction takes place in the form of an earthquake strikes and many of the prisoners are freed. But Paul and his companions remain in place, it would seem this is done to protect the jailer who has done nothing wrong yet will bear the brunt of punishment if Paul were to escape. The jailer upon speaking further with Paul is converted along with his household.
It would seem that word has made its way to the magistrates that Paul is a Roman citizen and fearful of putting such a person on trial, they decide to just release him.
Numbers 6 - 7 & Psalms 26 -27
To a large extent the material that is covered in Numbers 6 - 8 represents stories already told. Perhaps the information comes from a different source or comes from a later time when it was inserted into Numbers, but the stories retold in 6-8 offers further information for events that have already occurred.
Numbers 6 offers further clarification on "nazirites", those who are dedicated to God. In Leviticus we heard about those who take vows in front of God, a nazirite is one such vow. This person is being dedicated to God and therefore has certain obligations to fulfill, literally the person is now divine property belonging to God. There are many famous nazirites in the bible, the most famous would be Sampson and Samuel. Recall in the story of Sampson (that we will read if you stick it out to Judges) that he is blessed and told not to cut his hair, a typical requirement for a nazirite. Samuel, on the other hand, was dedicated to God by Hannah but are not told about typical nazirite actions on Samuel's part.
A nazirite can be a lifelong dedication, or just a temporary period of time. The 6th chapter outlines what is required of those taking up the lifestyle and how to be dedicated, and then what must be done upon completion of the period of dedication.
It is important to note that one taking the pledge of being a nazirite has standards that are more stringent than even the priesthood. Again, this reminds us that being a member of the laity can be just, if not more, important than a pastor to the life of the community.
The close of Numbers 6 also contains the priestly benediction, a benediction that is still very popular in its usage today.
Numbers 7 revisits the story of the dedication of the altar, which occurred back in Leviticus. However, Numbers has just taken great length to describe the leaders of Israel and their tribes, so now it speaks of what these leaders offered at the dedication. Notice that the dedication offering from each tribe is the same, there are no favorites here.
Psalms 26 & 27
The 26th Psalm would seem to be a plea of judgment of someone who has been accused of something. Perhaps others have claimed that they are not righteous, or perhaps they has just falsely accused the psalmist of some activity. The psalmist is willing to put his or her fate in God's hands and puts forward their claim to be righteous. The opening words "vindicate me" can also be translated as "judge me." The Psalm is another reminder that God will be the ultimate judge and Israel is aware of this, or at least the Psalmist.
On another level this Psalm could also be a statement that bad things do happen to good people. This could directly contradict what many of the time thought; if you are good then good things happen; bad and bad things will happen to you. If we are to believe the Psalmist, then they are righteous, yet some sort of bad has befallen them and they seek to have this situation rectified.
A final interpretation could be that this person is entering into the temple and is making their statement that they are worthy to approach God.
The voice speaking in Psalm 27 expresses their trust in God. Clearly this person has seen hard times and been lead through them on previous occasions so they trust in God to protect them. This Psalm is ascribed to David, and one can recall the many times that David was placed in difficult situations yet trusted in God to deliver him. The fourth verse is frequently found in call to worships and is the ultimate expression of faith in God.
Perhaps in the sixth verse the Psalmist has come to the Tent of Meeting, or Tabernacle, and begins his or her petition to God. Verses 7-13 wold be the petition itself. It would seem that one issue that has come up is the false accusation that has been leveled against the psalmist.
The psalm then closes with words of confidence and trust that God will see the psalmist through this trouble.
Numbers 6 offers further clarification on "nazirites", those who are dedicated to God. In Leviticus we heard about those who take vows in front of God, a nazirite is one such vow. This person is being dedicated to God and therefore has certain obligations to fulfill, literally the person is now divine property belonging to God. There are many famous nazirites in the bible, the most famous would be Sampson and Samuel. Recall in the story of Sampson (that we will read if you stick it out to Judges) that he is blessed and told not to cut his hair, a typical requirement for a nazirite. Samuel, on the other hand, was dedicated to God by Hannah but are not told about typical nazirite actions on Samuel's part.
A nazirite can be a lifelong dedication, or just a temporary period of time. The 6th chapter outlines what is required of those taking up the lifestyle and how to be dedicated, and then what must be done upon completion of the period of dedication.
It is important to note that one taking the pledge of being a nazirite has standards that are more stringent than even the priesthood. Again, this reminds us that being a member of the laity can be just, if not more, important than a pastor to the life of the community.
The close of Numbers 6 also contains the priestly benediction, a benediction that is still very popular in its usage today.
Numbers 7 revisits the story of the dedication of the altar, which occurred back in Leviticus. However, Numbers has just taken great length to describe the leaders of Israel and their tribes, so now it speaks of what these leaders offered at the dedication. Notice that the dedication offering from each tribe is the same, there are no favorites here.
Psalms 26 & 27
The 26th Psalm would seem to be a plea of judgment of someone who has been accused of something. Perhaps others have claimed that they are not righteous, or perhaps they has just falsely accused the psalmist of some activity. The psalmist is willing to put his or her fate in God's hands and puts forward their claim to be righteous. The opening words "vindicate me" can also be translated as "judge me." The Psalm is another reminder that God will be the ultimate judge and Israel is aware of this, or at least the Psalmist.
On another level this Psalm could also be a statement that bad things do happen to good people. This could directly contradict what many of the time thought; if you are good then good things happen; bad and bad things will happen to you. If we are to believe the Psalmist, then they are righteous, yet some sort of bad has befallen them and they seek to have this situation rectified.
A final interpretation could be that this person is entering into the temple and is making their statement that they are worthy to approach God.
The voice speaking in Psalm 27 expresses their trust in God. Clearly this person has seen hard times and been lead through them on previous occasions so they trust in God to protect them. This Psalm is ascribed to David, and one can recall the many times that David was placed in difficult situations yet trusted in God to deliver him. The fourth verse is frequently found in call to worships and is the ultimate expression of faith in God.
Perhaps in the sixth verse the Psalmist has come to the Tent of Meeting, or Tabernacle, and begins his or her petition to God. Verses 7-13 wold be the petition itself. It would seem that one issue that has come up is the false accusation that has been leveled against the psalmist.
The psalm then closes with words of confidence and trust that God will see the psalmist through this trouble.
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