Jonathan, the son of Saul, and David become fast friends, their bond is special for they are closer than brothers and the language used to describe the relationship is language used for lovers. So this is a special relationship that will continue, and will be marked by a covenant between the two.
1 Samuel 18 speaks of the rise of David's military prowess. At first, Saul uses David's talent for his own purposes and David returns victorious time and again. However, soon Saul will become jealous of David's victories, particularly as the people begin to celebrate David more than Saul. Evidently, on at least one occasion Saul attempts to kill David as David plays the lyre for Saul. David is able to elude the spear but it would seem that the die is cast.
Saul tries more devious ways to rid himself of David, such as arranging a marriage between his daughter Michal and David. David, being poor, does not have much to offer for a bride. Saul suggests, through servants, that perhaps 100 foreskins would work, which means David must kill 100 Philistines. Saul is hoping that one of these Philistines will get the better of David, but David succeeds and earns the enmity of Saul from that day forward.
Of course, David continues to be successful on the battle field and his fame grows.
All of this is too much for Saul as we learn in 1 Samuel 19. Saul speaks to his advisers and to Jonathan of his plans to kill David. Jonathan is able to dissuade him. On the next occurrence, when David again is playing the lyre for Saul, Saul again tries to kill him with a spear but misses. David flees to his home.
Michal knows that if David stays, he will be killed, so she helps him escape. When Saul finds out how his own daughter has helps David escapes, she claims that David threatened to kill her if she did not help. David flees to Samuel. Saul sends many messengers and then he himself goes, but as they and he get near to Ramah they fall into a prophetic frenzy and are turned away.
David begins his time as outlaw and renegade.
Mark 14
Not sure what I can add to Mark 14 as it introduces us to the Passion narrative. Passover is upon Israel and the religious leaders now plot to kill Jesus, not to try him mind you, but to kill him. They are concerned about the response of the masses which is what stays their hand.
At the beginning of the story, Jesus is anointed by an unnamed woman, in other texts it is Mary of Mary and Martha. This passage as viewed as the preparing of Jesus for death. Meanwhile, Judas agrees to betray Jesus, so the wheels are in motion.
Jesus and the disciples celebrate the Passover, which we know as the Last Supper and the Lord's Supper is instituted. Jesus tells each that they will fall away from him, but Peter says he will not. Jesus then points out to Peter that not only will he fall away from Jesus but that he will denial knowing Jesus three times.
After the meal, they journey to Gethsemane for prayer and there Jesus is arrested. He is found guilty of blasphemy and sent to Pilate, meanwhile Peter denies him.
The scene is set.
Tuesday, April 30, 2013
1 Samuel 16-17 & Psalm 48
So if Saul will not be king, then Israel needs a new king. Samuel is not really up for the task, he grieves over the failure of Saul to be faithful to God. God has moved on, however, and in 1 Samuel 16 encourages Samuel to get moving and anoint a new king. Samuel is not stupid, he knows that he cannot openly move throughout Israel looking for a new king, since Saul is king and will not look kindly upon such an action. God tells Samuel to take a heifer with him and if anyone asks, he is going to sacrifice.
So God sends Samuel to the family of Jesse in Bethlehem. When the elders of Bethlehem see Samuel coming they fear the worst, why else would the mighty prophet come to Bethlehem? But Samuel eases their fears, and tells them he has just come to offer sacrifices with the household of Jesse. Samuel arrives at the land of Jesse and the Lord makes the sons of Jesse appear before Samuel. Even though Samuel has an image of what the king should look like, and even finds some of the sons fitting to that image, none meet the standard of God. Finally the seventh son is called in from the fields, David, and God tells Samuel to anoint him.
The story goes on to tell us that not only had God abandoned Saul, but that an evil spirit is sent to torment him. (Not exactly how we perceive God most of the time) Saul's healers seek out a musician to help soothe Saul doing the times when the evil spirit seems to come out. David is sent for and becomes a mainstay in Saul's court.
But the Philistines remains a real threat to Israel, how will Saul deal with them? As 1 Samuel 17 begins, the Philistines have encroached upon Israel's land and Saul and the Israelites come out against them. As they stare across the valley at each other, Goliath the giant issues a challenge. Scripture might portray Goliath as a descendent of the Nephilim who were the offspring of fallen angels who mated with humans. When Israel failed to originally enter into the Promised Land, they thought the people were too big, in other words, descendents of the Nephilim. Goliath could be such. Other texts Goliath as being "only" 6'9'', which would make him a giant but not in mythological standards.
Either way, Goliath has struck fear in the heart of Israel and no one takes up his challenge. David, who has been shuttling between Saul's camp and home, returns and hears about the challenge. He is amazed that anyone would dare threaten the army of Israel and more importantly God. David in turn challenges the men of Israel, much to the chagrin of his brothers. Work of David reaches Saul who summons him, and David tells Saul that he will take up the challenge.
The rest of the story is well known. However, just for your interest, 2 Samuel 21:19 records Elhanan as the slayer of Goliath and not David. But for this story, David takes his slingshot and stones, defeats Goliath, beheads him and leads the Israelites over the Philistines.
The story ends with Saul curiously not knowing who David is. Perhaps his mind has been clouded by the evil spirit, or perhaps the mixing of ancient stories have come together with inconsistencies taking place.
Psalm 48
This is a Psalm of praise that extols virtue upon God for his creation and care of Zion. The city of Jerusalem has become the dwelling place of God, visiting kings are dumbstruck and flee in the face of that knowledge. Not only is it fortified by walls but the presence of God makes it a might citadel.
The people of Israel marvel at this reality, at their own blessing that God resides with them. They are called to rejoice and celebrate. They are called to tour about teh city and marvel at the the Almighty who has done great things.
So God sends Samuel to the family of Jesse in Bethlehem. When the elders of Bethlehem see Samuel coming they fear the worst, why else would the mighty prophet come to Bethlehem? But Samuel eases their fears, and tells them he has just come to offer sacrifices with the household of Jesse. Samuel arrives at the land of Jesse and the Lord makes the sons of Jesse appear before Samuel. Even though Samuel has an image of what the king should look like, and even finds some of the sons fitting to that image, none meet the standard of God. Finally the seventh son is called in from the fields, David, and God tells Samuel to anoint him.
The story goes on to tell us that not only had God abandoned Saul, but that an evil spirit is sent to torment him. (Not exactly how we perceive God most of the time) Saul's healers seek out a musician to help soothe Saul doing the times when the evil spirit seems to come out. David is sent for and becomes a mainstay in Saul's court.
But the Philistines remains a real threat to Israel, how will Saul deal with them? As 1 Samuel 17 begins, the Philistines have encroached upon Israel's land and Saul and the Israelites come out against them. As they stare across the valley at each other, Goliath the giant issues a challenge. Scripture might portray Goliath as a descendent of the Nephilim who were the offspring of fallen angels who mated with humans. When Israel failed to originally enter into the Promised Land, they thought the people were too big, in other words, descendents of the Nephilim. Goliath could be such. Other texts Goliath as being "only" 6'9'', which would make him a giant but not in mythological standards.
Either way, Goliath has struck fear in the heart of Israel and no one takes up his challenge. David, who has been shuttling between Saul's camp and home, returns and hears about the challenge. He is amazed that anyone would dare threaten the army of Israel and more importantly God. David in turn challenges the men of Israel, much to the chagrin of his brothers. Work of David reaches Saul who summons him, and David tells Saul that he will take up the challenge.
The rest of the story is well known. However, just for your interest, 2 Samuel 21:19 records Elhanan as the slayer of Goliath and not David. But for this story, David takes his slingshot and stones, defeats Goliath, beheads him and leads the Israelites over the Philistines.
The story ends with Saul curiously not knowing who David is. Perhaps his mind has been clouded by the evil spirit, or perhaps the mixing of ancient stories have come together with inconsistencies taking place.
Psalm 48
This is a Psalm of praise that extols virtue upon God for his creation and care of Zion. The city of Jerusalem has become the dwelling place of God, visiting kings are dumbstruck and flee in the face of that knowledge. Not only is it fortified by walls but the presence of God makes it a might citadel.
The people of Israel marvel at this reality, at their own blessing that God resides with them. They are called to rejoice and celebrate. They are called to tour about teh city and marvel at the the Almighty who has done great things.
Monday, April 29, 2013
1 Samuel 14-15 & Mark 13
So the scene is set for the major battle between Israel and the Philistines in 1 Samuel 14. In place of Samuel, Ahijah, the chief priest is present to provide offerings to God if needed. Jonathan takes the initiative, along with his squire, to take the fight to the Philistines, and attacks an outpost. They do extremely well and Saul watching from afar seeks to know who has gone up to battle before him. It is determined that it is Jonathan, his son. In the midst of doing this checking, Saul releases the men to enter into battle, but before turning them loose, he had issued an oath that no one should eat until Israel has had a full measure of revenge against the Philistines.
As the Israeliltes route the Philistines, none eats save Jonathan who has some honey. Unbeknownst to Saul, who is now sending men to enjoy the spoils of the victory, his own son has earned his curse. When Saul seeks to send men after the Philistines that evening to wipe them out, he confers with the priests but his prayers are not answered. In order to determine why God has not answered him, he asks God by using the dice of Urim and Thummim, if Israel had sinned or if it was his house. It is his house and then he finds out that Jonathan has broken the oath of Saul. Saul then sets his mind to kill his son but the word of Israel is to spare him, so he does.
The chapter ends with a description of Saul's victories and a listing of his family.
Saul's fall from grace continues in 1 Samuel 15. God recalls the actions of the Amalekites during the wanderings of Israel and now seeks to punish them. God sends message to Saul through Samuel to wage war against the Amalekites and to kill everything, men, women, children, animals, everything.
Saul sends warnings to the Kenites, the descendants of Moses' father in law, who reside in the land of the Amalekites, to leave or they too might perish. The Kenites leave and Israel goes up against the Amalekites and defeat them. The king is spared however, as well as much livestock. God is not pleased and Samuel is sent to tell Saul that he has erred and sinned against God. God has now chosen to rip the kingdom from Saul.
Mark 13
Jesus speaks of a coming time when there will be much turmoil in the world. This conversation is opened by an innocent comment by one of his followers about the magnificent building that was the temple. Jesus speaks, however, of a time when things will not be so peaceful, as he later describes to the disciples.
He talks of persecutions, of destruction, of the temple being defiled and of men proclaiming to be like Jesus. He warns the disciples to remain faithful, for the Spirit will empower them even if they are persecuted. The signs that the disciples will see, will witness to Christ's return, so the disciples must remain awake and watchful.
As the Israeliltes route the Philistines, none eats save Jonathan who has some honey. Unbeknownst to Saul, who is now sending men to enjoy the spoils of the victory, his own son has earned his curse. When Saul seeks to send men after the Philistines that evening to wipe them out, he confers with the priests but his prayers are not answered. In order to determine why God has not answered him, he asks God by using the dice of Urim and Thummim, if Israel had sinned or if it was his house. It is his house and then he finds out that Jonathan has broken the oath of Saul. Saul then sets his mind to kill his son but the word of Israel is to spare him, so he does.
The chapter ends with a description of Saul's victories and a listing of his family.
Saul's fall from grace continues in 1 Samuel 15. God recalls the actions of the Amalekites during the wanderings of Israel and now seeks to punish them. God sends message to Saul through Samuel to wage war against the Amalekites and to kill everything, men, women, children, animals, everything.
Saul sends warnings to the Kenites, the descendants of Moses' father in law, who reside in the land of the Amalekites, to leave or they too might perish. The Kenites leave and Israel goes up against the Amalekites and defeat them. The king is spared however, as well as much livestock. God is not pleased and Samuel is sent to tell Saul that he has erred and sinned against God. God has now chosen to rip the kingdom from Saul.
Mark 13
Jesus speaks of a coming time when there will be much turmoil in the world. This conversation is opened by an innocent comment by one of his followers about the magnificent building that was the temple. Jesus speaks, however, of a time when things will not be so peaceful, as he later describes to the disciples.
He talks of persecutions, of destruction, of the temple being defiled and of men proclaiming to be like Jesus. He warns the disciples to remain faithful, for the Spirit will empower them even if they are persecuted. The signs that the disciples will see, will witness to Christ's return, so the disciples must remain awake and watchful.
1 Samuel 12-13 & Mark 12
With Saul now king, Samuel's role diminishes and he offers his farewell remarks. In 1 Samuel 12 he once again recounts the work of God to lead Israel out of Egypt and into the land of Canaan. He also recites the deeds God has done to liberate Israel during the time of the Judges. He also speaks of his own role of judge and prophet and calls upon Israel to witness to his fair and just decisions. But in spite of this work, Israel clamored for a king and God gave them a king.
However, Samuel warns Israel, in words very similar to Moses and Jacob, if they and their king worship the Lord and follow the commands of God, they will be blessed, but if they turn away, then God's anger will be kindled against them. Samuel will continue in his role of praying for Israel and to provide instruction to them.
Having defeated the Ammonites, Saul turns his attention to the Philistines in 1 Samuel 13. He defeats a small garrison that had been housed in the territory of Israel which draws out the main host of Philistines. Saul gathers the army of Israel and awaits Samuel, who had promised to return in seven days. However, Samuel does not show and the people began to get concerns, some leaving the army for fear of the Philistines.
Saul realizes he must do something and offers the offering himself, which is completed as Samuel arrives. Samuel points out the error Saul's way and announces that God will raised up another to lead Israel. The quick sacking of Saul as king is rather strange. From the neutral observer, it would seem the infraction was minor and it was just a pretext to remove Saul in favor of David. However, the actions of Saul will slowly deteriorate over his reign, so it would seem appropriate that God has chosen another.
In the meantime, Saul and his son Jonathan win many battles against the Philistines, even though their armies are poorly outfitted with weapons.
Mark 12
In the narrative that Mark provides, Jesus has entered into Jerusalem and now the journey has begun to the Cross. Tensions are rising as Jesus and the religious leaders seek to gain the upper hand in their contest of authority.
Following on the previous chapter where Jesus' own authority is questioned, he tells the parable of the wicked tenants who represent Israel. The servants sent to collect the share of the produce would reflect the prophets that God sent to Israel and finally the son would Jesus. The religious leaders realize that Jesus is mocking them and would arrest him if the crowd had not been around.
More challenges follow, with the question on taxes and the resurrection. In both, Jesus turns the arguments on their heads but demonstrating a new teaching of God's Will. Yet not all religious leaders are cynical towards Jesus as the one scribe demonstrates, for he is "not far from the Kingdom." However, Jesus does warn that the people need to be wary of other scribes and the religious leadership.
However, Samuel warns Israel, in words very similar to Moses and Jacob, if they and their king worship the Lord and follow the commands of God, they will be blessed, but if they turn away, then God's anger will be kindled against them. Samuel will continue in his role of praying for Israel and to provide instruction to them.
Having defeated the Ammonites, Saul turns his attention to the Philistines in 1 Samuel 13. He defeats a small garrison that had been housed in the territory of Israel which draws out the main host of Philistines. Saul gathers the army of Israel and awaits Samuel, who had promised to return in seven days. However, Samuel does not show and the people began to get concerns, some leaving the army for fear of the Philistines.
Saul realizes he must do something and offers the offering himself, which is completed as Samuel arrives. Samuel points out the error Saul's way and announces that God will raised up another to lead Israel. The quick sacking of Saul as king is rather strange. From the neutral observer, it would seem the infraction was minor and it was just a pretext to remove Saul in favor of David. However, the actions of Saul will slowly deteriorate over his reign, so it would seem appropriate that God has chosen another.
In the meantime, Saul and his son Jonathan win many battles against the Philistines, even though their armies are poorly outfitted with weapons.
Mark 12
In the narrative that Mark provides, Jesus has entered into Jerusalem and now the journey has begun to the Cross. Tensions are rising as Jesus and the religious leaders seek to gain the upper hand in their contest of authority.
Following on the previous chapter where Jesus' own authority is questioned, he tells the parable of the wicked tenants who represent Israel. The servants sent to collect the share of the produce would reflect the prophets that God sent to Israel and finally the son would Jesus. The religious leaders realize that Jesus is mocking them and would arrest him if the crowd had not been around.
More challenges follow, with the question on taxes and the resurrection. In both, Jesus turns the arguments on their heads but demonstrating a new teaching of God's Will. Yet not all religious leaders are cynical towards Jesus as the one scribe demonstrates, for he is "not far from the Kingdom." However, Jesus does warn that the people need to be wary of other scribes and the religious leadership.
1 Samuel 10-11 & Psalm 46-47
What the previous chapter alludes to comes to fruition in 1 Samuel 10; Saul is anointed by Samuel to be king over Israel. The significance of the anointing is that Saul will be more than a judge, for he will also reign and that reign will be focused on saving Israel. These last two points are roles that God had filled in the past.
Samuel anoints Saul and then tells him that he shall know the truth of his anointing by three signs that will be shown to him. The first two signs take place around sacred sites for Israel: the tomb of Rachel, wife of Jacob (Israel) and the town of Bethel, which means House of God, the location of Jacob's famous ladder dream. The final sign was Saul's own ecstatic experience with a group of wondering prophets.
While we are not directly, it would seem that all the signs came true. Saul heads home with the gift of another heart, which would most likely mean a new purpose, and informs his uncle of the exchange with Samuel, well everything but the minor issue of Saul being named king. Saul seems to be rather ill at ease with this news. When Samuel gathers all of Israel to proclaim the new king, by lot that is, Saul is hiding with the baggage. Samuel finds him and proclaims him king.
The chapter ends with a recap of the present situation facing Israel, the tribes east of the Jordan have been oppressed by the Ammonites. This shall be Saul's first challenge.
A small enclave of Israelites still exist who have not fallen to the Ammonites, but King Nahash now makes a movement against them. They stall and send notice out to Israel and when Saul hears of it, the Spirit rushes upon him, which is the same language used to describe how many of the Judges were empowered by God, and he calls all of Israel out to do battle against the Ammonites. 1 Samuel 11 tells of this victory, and how the doubters now understand that Saul has been rightly selected for the office of King.
Samuel leads the people to Gilgal, where they once again renew the bonds of kingship between Saul and Israel.
Psalm 46-47
Psalms 46 and 47 are hymns of praise to God for God's work. The first witnesses to God tireless defense of Israel. Though turmoil might rage all about them, Israel has no fear for the Lord is present with them and by a mere word will rescue them. God brings peace and tranquility to the world that frequently seems tossed about by storms. This sentiment went into the writing of the hymn "A Mighty Fortress is Our God" by Martin Luther. This statement does not mean that the City of God is armed, fortified and will never be defeated, instead it means that God wills to be present in the midst of God's children.
The second psalm speaks more to God's reign over the entire world. Israel witness to God, who reigns over all nations and the world is called to sing praises of God. It would seem some event in the world lead to the image of God as king over all, and this psalm is much like a coronation statement.
Samuel anoints Saul and then tells him that he shall know the truth of his anointing by three signs that will be shown to him. The first two signs take place around sacred sites for Israel: the tomb of Rachel, wife of Jacob (Israel) and the town of Bethel, which means House of God, the location of Jacob's famous ladder dream. The final sign was Saul's own ecstatic experience with a group of wondering prophets.
While we are not directly, it would seem that all the signs came true. Saul heads home with the gift of another heart, which would most likely mean a new purpose, and informs his uncle of the exchange with Samuel, well everything but the minor issue of Saul being named king. Saul seems to be rather ill at ease with this news. When Samuel gathers all of Israel to proclaim the new king, by lot that is, Saul is hiding with the baggage. Samuel finds him and proclaims him king.
The chapter ends with a recap of the present situation facing Israel, the tribes east of the Jordan have been oppressed by the Ammonites. This shall be Saul's first challenge.
A small enclave of Israelites still exist who have not fallen to the Ammonites, but King Nahash now makes a movement against them. They stall and send notice out to Israel and when Saul hears of it, the Spirit rushes upon him, which is the same language used to describe how many of the Judges were empowered by God, and he calls all of Israel out to do battle against the Ammonites. 1 Samuel 11 tells of this victory, and how the doubters now understand that Saul has been rightly selected for the office of King.
Samuel leads the people to Gilgal, where they once again renew the bonds of kingship between Saul and Israel.
Psalm 46-47
Psalms 46 and 47 are hymns of praise to God for God's work. The first witnesses to God tireless defense of Israel. Though turmoil might rage all about them, Israel has no fear for the Lord is present with them and by a mere word will rescue them. God brings peace and tranquility to the world that frequently seems tossed about by storms. This sentiment went into the writing of the hymn "A Mighty Fortress is Our God" by Martin Luther. This statement does not mean that the City of God is armed, fortified and will never be defeated, instead it means that God wills to be present in the midst of God's children.
The second psalm speaks more to God's reign over the entire world. Israel witness to God, who reigns over all nations and the world is called to sing praises of God. It would seem some event in the world lead to the image of God as king over all, and this psalm is much like a coronation statement.
Thursday, April 25, 2013
1 Samuel 7-9 & Mark 11
After a quick aside to remind us that the Ark is in the hands of the Levites in Kiriath-jearim, 1 Samuel 7 tells us how Israel has begun to yearn for God. It has been twenty years after the Ark has been lost, the people are oppressed by the Philistines and now they yearn for better days. This would seem to represent a similar cycle that occured in Judges, the people are oppressed, cry out to God and God delivers to them a judge who will lead them. Let us see if it is different this time.
With the death of Eli, Samuel has become more than just a priest but a prophet and now he will become the judge. He gathers the people and informs them that if they truly are returning to God they must first turn away from the other gods they have been worshiping. Israel agrees and at Mizpah, the nation confessions its sins and renews themselves before God.
Hearing that Israel has gathered, the Philistines assume the worst, that Israel is preparing for war. The lords of the Philistines come up to Mizpah, inciting the Israelites to plead to Samuel to have God intervene. Samuel offers up a lamb and God thunders down upon the Philistines, throwing them into disarray. The Israelites take advantage of the confusion and rout the Philistines.
Samuel leads Israel into a new era of peace. He judges the nation and provides justice to all of Israel. Perhaps the cycle has been broken.
Then again, maybe not as 1 Samuel 8 tells us. As Samuel grows older, he sets his sons to take his place in the role of judge. However, much like Eli's sons, Samuel's sons Joel and Abijah fall to temptations of power. The elders are distressed and go to Samuel to ask that a king be appointed over Israel to govern and protect them. Samuel does not think well of this proposal but takes the request to God.
God, used to Israel's fickleness by now. tells Samuel that he has not been rejected but that God has. God instructs Samuel to tell Israel about what will happen if they are given a king. Samuel takes the message back to the people, who even hearing how they will be subjugated by a king, still desire a king and God acquiesces. Israel shall have a king. Now the question is who?
In a rather wonderful story, we hear of how God moves through the world to bring about the Will of God. As Saul is searching for his families' lost donkeys, (ironic that the hard headed donkey would be the key to God's selection of a king for Israel) Samuel has come to a town to offer a sacrifice. God has told Samuel to expect a visitor from Benjamin. Meanwhile, Saul has prepared to give up hope and return home when the servant he is with tells him about a seer in the village ahead. Saul has nothing to provide the seer, but the servant has money. How often do servants have money? This whole story has God's fingerprints all over it.
After joining Samuel for a feast, Saul spends the night. As he is preparing to depart in the morning, Samuel stops him. Something amazing is going to happen.
Mark 11
Perhaps the encounter with Bartimaeus was a tipping point, for out next chapter shares the story of the entrance into Jerusalem. The route from Mt. Olive to Jerusalem was believed to be how the Messiah would come into Jerusalem, perhaps the people recognized this. The tradition of waving palms and spreading cloaks on the road was a tradition to welcome kings which can be attested from passages in the Book of Maccabees.
The voices of the crowd itself seem to speak of something major happening. "Hosanna" is a way of saying "save us" and they proclaim Jesus to be a messenger from God. Jesus takes it all in, heads to the temple and then heads to a place to rest for the night.
The next sections deal with Jesus' condemnation of the practices that Israel is presently following. The fig tree has traditionally been used as a metaphor for Israel. The fig trees lack of fruit symbolizes Israel lack of righteousness. The temple itself has become more of business center than worship location. Jesus would seem to be upset that people are making money on the rites that Israel was to follow. We are told that it is this condemnation of the practices at the temple that spurs the religious leaders to kill Jesus.
As the leaders question Jesus, Jesus turns the tables on shows that the religious leaders were more politicians than teachers and servants of God. Therefore, Jesus does not recognize their authority.
With the death of Eli, Samuel has become more than just a priest but a prophet and now he will become the judge. He gathers the people and informs them that if they truly are returning to God they must first turn away from the other gods they have been worshiping. Israel agrees and at Mizpah, the nation confessions its sins and renews themselves before God.
Hearing that Israel has gathered, the Philistines assume the worst, that Israel is preparing for war. The lords of the Philistines come up to Mizpah, inciting the Israelites to plead to Samuel to have God intervene. Samuel offers up a lamb and God thunders down upon the Philistines, throwing them into disarray. The Israelites take advantage of the confusion and rout the Philistines.
Samuel leads Israel into a new era of peace. He judges the nation and provides justice to all of Israel. Perhaps the cycle has been broken.
Then again, maybe not as 1 Samuel 8 tells us. As Samuel grows older, he sets his sons to take his place in the role of judge. However, much like Eli's sons, Samuel's sons Joel and Abijah fall to temptations of power. The elders are distressed and go to Samuel to ask that a king be appointed over Israel to govern and protect them. Samuel does not think well of this proposal but takes the request to God.
God, used to Israel's fickleness by now. tells Samuel that he has not been rejected but that God has. God instructs Samuel to tell Israel about what will happen if they are given a king. Samuel takes the message back to the people, who even hearing how they will be subjugated by a king, still desire a king and God acquiesces. Israel shall have a king. Now the question is who?
In a rather wonderful story, we hear of how God moves through the world to bring about the Will of God. As Saul is searching for his families' lost donkeys, (ironic that the hard headed donkey would be the key to God's selection of a king for Israel) Samuel has come to a town to offer a sacrifice. God has told Samuel to expect a visitor from Benjamin. Meanwhile, Saul has prepared to give up hope and return home when the servant he is with tells him about a seer in the village ahead. Saul has nothing to provide the seer, but the servant has money. How often do servants have money? This whole story has God's fingerprints all over it.
After joining Samuel for a feast, Saul spends the night. As he is preparing to depart in the morning, Samuel stops him. Something amazing is going to happen.
Mark 11
Perhaps the encounter with Bartimaeus was a tipping point, for out next chapter shares the story of the entrance into Jerusalem. The route from Mt. Olive to Jerusalem was believed to be how the Messiah would come into Jerusalem, perhaps the people recognized this. The tradition of waving palms and spreading cloaks on the road was a tradition to welcome kings which can be attested from passages in the Book of Maccabees.
The voices of the crowd itself seem to speak of something major happening. "Hosanna" is a way of saying "save us" and they proclaim Jesus to be a messenger from God. Jesus takes it all in, heads to the temple and then heads to a place to rest for the night.
The next sections deal with Jesus' condemnation of the practices that Israel is presently following. The fig tree has traditionally been used as a metaphor for Israel. The fig trees lack of fruit symbolizes Israel lack of righteousness. The temple itself has become more of business center than worship location. Jesus would seem to be upset that people are making money on the rites that Israel was to follow. We are told that it is this condemnation of the practices at the temple that spurs the religious leaders to kill Jesus.
As the leaders question Jesus, Jesus turns the tables on shows that the religious leaders were more politicians than teachers and servants of God. Therefore, Jesus does not recognize their authority.
Wednesday, April 24, 2013
1 Samuel 4-6 & Mark 10
1 Samuel 4 begins what is referred to as the Ark Cycle. The cycle begins with the loss of the Ark to the Philistines. The Israelites, having been originally defeated by the Philistines decide to bring the Ark to the battle. After initially being intimidated, the Philistines rally themselves to defeat the Israelites and kill thousands including Hophni and Phinehas, which confirms the Word of God.
Eli is brought word by a messenger and upon hearing that the Ark has been lost, he falls from his seat and dies. The emphasis in the story upon the loss of the Ark as being his cause of death as opposed to the death of his sons demonstrates the severity of such a sin. Yet, while Eli physically lost the Ark, it had been lost spiritually for a long time in Israel. The mere fact that Israel thought that the presence of the Ark would lead to victory as opposed to God going to battle with them, demonstrates how idolatry had seduced Israel. They no longer worshiped a living God but where willing to settle for an example of God.
Of course the Philistines find out quickly that the Ark is not a mere idol and that it is a mixed blessing. 1 Samuel 5 tells of the Philistine possession of the Ark and how the Ark "plays" with other idols and brings illness into the towns where it is placed. Finally the Philistines decide that it is not worth the trouble of keeping it as a war trophy and it is returned to Israel.
However, it will not be easy to just give away the Ark for the priests of the Philistines realize that they have been cursed by God and therefore need to make some sort of guilt offering. It is decided to create large gold tumors to reflect the tumors that they had been inflicted with as a means to assuage God. So as only God can do, God turns a bad experience into a blessing for Israel, for they receive these tokens as well as the Ark.
Evidently some in the town Beth-Shemesh offended the Ark and were put to death, so it was sent on to Kiriath-jearim, a town closer to Shiloh, which had been the heart of the cultic faith.
Mark 10
Chapter 10 opens with another demonstration of the difference between God's Will and the will of humanity. When Jesus is questioned about divorce, in his response, he points out a concession that Moses created for Israel since Moses believed them to be unable to live into God's commands. However, God's initial desire was for a husband and wife to be married and as such joined by God, that marriage could not be broken. So technically while it is legal under Mosaic tradition, it might not be okay to divorce under God's.
But this theme will not go away, the way of the world vs. the way of God. When the disciples attempted to keep the children from Jesus, they were reflecting a worldview in which little children had not rights and until were able to work, were considered without value. In such a state, the disciples did not think they had a right to see Jesus, but Jesus turns the table on the disciples. The disciples need to be like the children, not vice versa.
Perhaps the next couple of stories build up on this theme of being like children. Immediately, we encounter the rich man who desires to inherit eternal life, yet is unable to challenge himself to give up his possessions and follow Jesus. Yet, a child at this time has no possessions. Their one love in life is their parents and family.
After again telling the disciples about his death and resurrection, the disciples again seek to attain status, this time it is James and John seeking to be glorified. To seek glory and status is more of an adult way in life, a child simply enjoys being around friends and loved ones.
Finally the chapter is wrapped up in irony as the blind man, Bartimaeus, is able to see who Jesus is while the Pharisees and disciples still struggle with this knowledge. In addressing Jesus as Son of David, Bartimaeus is proclaiming Jesus as the Messiah, he sees without seeing.
Eli is brought word by a messenger and upon hearing that the Ark has been lost, he falls from his seat and dies. The emphasis in the story upon the loss of the Ark as being his cause of death as opposed to the death of his sons demonstrates the severity of such a sin. Yet, while Eli physically lost the Ark, it had been lost spiritually for a long time in Israel. The mere fact that Israel thought that the presence of the Ark would lead to victory as opposed to God going to battle with them, demonstrates how idolatry had seduced Israel. They no longer worshiped a living God but where willing to settle for an example of God.
Of course the Philistines find out quickly that the Ark is not a mere idol and that it is a mixed blessing. 1 Samuel 5 tells of the Philistine possession of the Ark and how the Ark "plays" with other idols and brings illness into the towns where it is placed. Finally the Philistines decide that it is not worth the trouble of keeping it as a war trophy and it is returned to Israel.
However, it will not be easy to just give away the Ark for the priests of the Philistines realize that they have been cursed by God and therefore need to make some sort of guilt offering. It is decided to create large gold tumors to reflect the tumors that they had been inflicted with as a means to assuage God. So as only God can do, God turns a bad experience into a blessing for Israel, for they receive these tokens as well as the Ark.
Evidently some in the town Beth-Shemesh offended the Ark and were put to death, so it was sent on to Kiriath-jearim, a town closer to Shiloh, which had been the heart of the cultic faith.
Mark 10
Chapter 10 opens with another demonstration of the difference between God's Will and the will of humanity. When Jesus is questioned about divorce, in his response, he points out a concession that Moses created for Israel since Moses believed them to be unable to live into God's commands. However, God's initial desire was for a husband and wife to be married and as such joined by God, that marriage could not be broken. So technically while it is legal under Mosaic tradition, it might not be okay to divorce under God's.
But this theme will not go away, the way of the world vs. the way of God. When the disciples attempted to keep the children from Jesus, they were reflecting a worldview in which little children had not rights and until were able to work, were considered without value. In such a state, the disciples did not think they had a right to see Jesus, but Jesus turns the table on the disciples. The disciples need to be like the children, not vice versa.
Perhaps the next couple of stories build up on this theme of being like children. Immediately, we encounter the rich man who desires to inherit eternal life, yet is unable to challenge himself to give up his possessions and follow Jesus. Yet, a child at this time has no possessions. Their one love in life is their parents and family.
After again telling the disciples about his death and resurrection, the disciples again seek to attain status, this time it is James and John seeking to be glorified. To seek glory and status is more of an adult way in life, a child simply enjoys being around friends and loved ones.
Finally the chapter is wrapped up in irony as the blind man, Bartimaeus, is able to see who Jesus is while the Pharisees and disciples still struggle with this knowledge. In addressing Jesus as Son of David, Bartimaeus is proclaiming Jesus as the Messiah, he sees without seeing.
1 Samuel 1-3 & Mark 9
So where does Israel go from here? The story of Judges basically follows Israel as it enters into a death spiral and they bottom out in civil war and decay. Is there a way back for Israel, can they recover their standing? Can they survive as a people and as a nation or will they be overrun by their neighbors? And has God grown tired of the grand experiment? Those are all questions that are presented to us as we close out Judges and move to 1 Samuel.
It would seem that Israel is in need of a rebirth or a new birth and that is exactly what happens. The birth of Samuel to the previously barren Hannah begins the story of not only Samuel's birth but the rebirth of Israel and the commitment of God to the covenant. The books of Samuel will cover the birth of Samuel, the rise of Saul to king, his replacement by David, the creation of David's empire and the rise of Solomon. In 1 Samuel, we focus on the birth of Samuel, his rise as prophet and judge, the calling of Saul, Saul's rise and downfall and the call of David.
As the story unfolds in 1 Samuel 1, we learn many things, first of which that Elkanah, the father of Samuel, comes from the tribe of Ephraim, but elsewhere in scripture we also find out that he is of Levite lineage which means that his children are eligible to be priests. Unlike the rest of Israel, Elkanah and family are faithful and frequently travel to Shiloh, which is the central place of worship in Israel at this time.
Like many others in scripture, Hannah is barren, devoid of life. Consider Sarah, Rebekah, Rachel and Samson's mother, all are barren yet God creates life. This ability of God to create life from death is central understanding of the salvation of God. Like Israel, which was surrounded and oppressed by the Philistines, Hannah has her own oppression that of by her fellow wife Penninah.
Opposite Elkanah and Hannah, who perhaps reflect a faithful presence of Israel, stands Eli and his sons, the priests of Israel, who represent how Israel has fallen from its place as the Holy Nation of God. Eli's inability to see the work of God and to assume that Hannah was drunk demonstrates his limited vision. Hannah's faith is rewarded as she bears a son, who she dedicates as a nazirite. Samuel will be consecrated to the Lord.
Hannah's song in 1 Samuel 2 gives voice to the theme of the Great Reversal in the work of God. God raises up the low and brings down the mighty, to those without, God gives abundantly. This is a theme that will reappear in Mary's hymn after being told of her own pregnancy in Luke. In her song, Hannah recites the righteous work of God to redeem and protect and towards the end pointedly reminds us that the "wicked shall be cut off in darkness." God is beginning a new chapter, and the wicked need to be afraid.
Which unfortunately leads us right to Eli's household; Samuel is left to Eli but we are now told what kind of priests Eli and sons are. Perhaps Eli still maintains a priestly presence, but the sons, well they only abuse their office and seek spoils for themselves. Into this mess, Samuel is raised by Eli, but he is not abandoned by his mother who annually visits and cares for him. This devotion by Hannah earns her the favor of God who further blesses her with children.
As Eli hears about the actions of his sons, he attempts to confront from, to no avail. Eli then receives a man of God who proclaims the judgment against Eli's house. It is clear that judgment will fall upon Hophni and Phinehas and Eli will be forced to watch as the judgment comes. Yet God announces that he will raise up a new priest who will lead Israel.
In rather quick work, God calls Samuel, who mistakenly thinks it is Eli calling him. After the second time, Eli realizes that God is calling and instructs Samuel how to respond. The third time Samuel answers God who then speaks to Samuel about the impending judgment against Eli. When Samuel passes on the Words of God to Eli, Eli is resigned to his fate.
Samuel grows in the Lord and his reputation spreads now throughout Israel, a new prophet in the vein of Moses has been raised.
Mark 9
As if to emphasize the point made in Mark 8, Mark 9 opens with the Transfiguration. There can be no mistaking Jesus identity as a voice from heaven proclaims that Jesus is the Son of God. The conversation turns to Elijah, who the disciples saw on the mountain top. If Jesus is the Messiah, then Elijah must come since Elijah is supposed to reappear before the coming of the Messiah. Jesus points out that Elijah has come and that he suffered for it. The author of Mark is referencing the role of John the Baptist portraying Elijah.
Yet, while some disciples see their faith confirmed in Jesus, others struggle to heal a child who is brought to them. It would seem that perhaps Jesus thought they should have been able to heal the boy but towards the end, perhaps not. Part of the power of the story is the remarkable conversion of the father, who pleads for faith, "I believe, help my unbelief." Perhaps no statement better sums up the struggle of faith to follow, we believe, yet we need strength to dispel our unbelief.
Again Jesus refers to his crucifixion and yet again they do not believe this is the second time the disciples have failed to believe the words of Jesus. Just to confirm their lack of understanding, their conversation further devolves into an argument over who is the greatest among themselves. Jesus sets before them what it means to be greatest; those who follow in his example and give of himself or herself for others, the one who willingly serves, one who lives in peace and welcomes all in Christ's name.
The chapter closes out with additional warnings to the disciples, who are clearly struggling with their callings. First, they are concerned that others have power instead of them and seek to stop others from healing in Christ's name. But he points out that they must be doing the willing of God, so do not stop them. Then he points out that if they act in anyway to lead others from faith, or become obstacles to others, they will be cursed.
It would seem that Israel is in need of a rebirth or a new birth and that is exactly what happens. The birth of Samuel to the previously barren Hannah begins the story of not only Samuel's birth but the rebirth of Israel and the commitment of God to the covenant. The books of Samuel will cover the birth of Samuel, the rise of Saul to king, his replacement by David, the creation of David's empire and the rise of Solomon. In 1 Samuel, we focus on the birth of Samuel, his rise as prophet and judge, the calling of Saul, Saul's rise and downfall and the call of David.
As the story unfolds in 1 Samuel 1, we learn many things, first of which that Elkanah, the father of Samuel, comes from the tribe of Ephraim, but elsewhere in scripture we also find out that he is of Levite lineage which means that his children are eligible to be priests. Unlike the rest of Israel, Elkanah and family are faithful and frequently travel to Shiloh, which is the central place of worship in Israel at this time.
Like many others in scripture, Hannah is barren, devoid of life. Consider Sarah, Rebekah, Rachel and Samson's mother, all are barren yet God creates life. This ability of God to create life from death is central understanding of the salvation of God. Like Israel, which was surrounded and oppressed by the Philistines, Hannah has her own oppression that of by her fellow wife Penninah.
Opposite Elkanah and Hannah, who perhaps reflect a faithful presence of Israel, stands Eli and his sons, the priests of Israel, who represent how Israel has fallen from its place as the Holy Nation of God. Eli's inability to see the work of God and to assume that Hannah was drunk demonstrates his limited vision. Hannah's faith is rewarded as she bears a son, who she dedicates as a nazirite. Samuel will be consecrated to the Lord.
Hannah's song in 1 Samuel 2 gives voice to the theme of the Great Reversal in the work of God. God raises up the low and brings down the mighty, to those without, God gives abundantly. This is a theme that will reappear in Mary's hymn after being told of her own pregnancy in Luke. In her song, Hannah recites the righteous work of God to redeem and protect and towards the end pointedly reminds us that the "wicked shall be cut off in darkness." God is beginning a new chapter, and the wicked need to be afraid.
Which unfortunately leads us right to Eli's household; Samuel is left to Eli but we are now told what kind of priests Eli and sons are. Perhaps Eli still maintains a priestly presence, but the sons, well they only abuse their office and seek spoils for themselves. Into this mess, Samuel is raised by Eli, but he is not abandoned by his mother who annually visits and cares for him. This devotion by Hannah earns her the favor of God who further blesses her with children.
As Eli hears about the actions of his sons, he attempts to confront from, to no avail. Eli then receives a man of God who proclaims the judgment against Eli's house. It is clear that judgment will fall upon Hophni and Phinehas and Eli will be forced to watch as the judgment comes. Yet God announces that he will raise up a new priest who will lead Israel.
In rather quick work, God calls Samuel, who mistakenly thinks it is Eli calling him. After the second time, Eli realizes that God is calling and instructs Samuel how to respond. The third time Samuel answers God who then speaks to Samuel about the impending judgment against Eli. When Samuel passes on the Words of God to Eli, Eli is resigned to his fate.
Samuel grows in the Lord and his reputation spreads now throughout Israel, a new prophet in the vein of Moses has been raised.
Mark 9
As if to emphasize the point made in Mark 8, Mark 9 opens with the Transfiguration. There can be no mistaking Jesus identity as a voice from heaven proclaims that Jesus is the Son of God. The conversation turns to Elijah, who the disciples saw on the mountain top. If Jesus is the Messiah, then Elijah must come since Elijah is supposed to reappear before the coming of the Messiah. Jesus points out that Elijah has come and that he suffered for it. The author of Mark is referencing the role of John the Baptist portraying Elijah.
Yet, while some disciples see their faith confirmed in Jesus, others struggle to heal a child who is brought to them. It would seem that perhaps Jesus thought they should have been able to heal the boy but towards the end, perhaps not. Part of the power of the story is the remarkable conversion of the father, who pleads for faith, "I believe, help my unbelief." Perhaps no statement better sums up the struggle of faith to follow, we believe, yet we need strength to dispel our unbelief.
Again Jesus refers to his crucifixion and yet again they do not believe this is the second time the disciples have failed to believe the words of Jesus. Just to confirm their lack of understanding, their conversation further devolves into an argument over who is the greatest among themselves. Jesus sets before them what it means to be greatest; those who follow in his example and give of himself or herself for others, the one who willingly serves, one who lives in peace and welcomes all in Christ's name.
The chapter closes out with additional warnings to the disciples, who are clearly struggling with their callings. First, they are concerned that others have power instead of them and seek to stop others from healing in Christ's name. But he points out that they must be doing the willing of God, so do not stop them. Then he points out that if they act in anyway to lead others from faith, or become obstacles to others, they will be cursed.
Tuesday, April 23, 2013
Ruth 3-4 & Psalm 45
As Ruth has care for and looked after Naomi, now it is Naomi's turn to care for and look after Ruth. In Ruth 3, the attention turns to Naomi's work to find Ruth a husband and she provides advice to Ruth on how to interact with Boaz to get his attention. The plan is simple, after Boaz eats and drinks, Ruth is supposed to lie down with him.
Ruth, however, waits til he is asleep and then settles at his feet. Boaz is surprised when he awakens and rather astonished that Ruth is laying at his feet as a servant would. Ruth then asks for him to spread a garment over her which in effect means she is asking for marriage. Boaz understands his role as next of kin, but also knows that that right belongs to another and he tells Ruth that it is appropriate to see if that kin will provide for his duty. However, Boaz assures her that even if the other kin does not want to marry her, that Boaz surely will.
The exchange between Boaz and Ruth are examples of the loyalty that is at the heart of the story. Both have become the appropriate salvation to others, for Ruth it is Naomi, for Boaz it is Ruth. In this way, Boaz and Ruth are kindred spirits.
As luck would have it, or God's intervention perhaps, Boaz quickly comes across the other next of kin in Ruth 4 and he quickly assembles the elders of the village and approaches the next of kin with the issue. When Boaz speaks of the land of Elimilech and his sons, the next of kin is very interested, but when Boaz throws in Naomi and Ruth, he balks.
Scripture is not clear on this sort of situation where wives and land would be involved but it could have been a levirate policy or this could have been Boaz putting in a "poison pill" on the deal knowing that the other kin would not accept. However it works out, Boaz is able to gain possession of the land, take Ruth as his wife and re-establish Naomi, and for that matter, Ruth where they again have land and security. Truly Boaz has been a redeemer.
From this relationship, a relationship born out of hesed, will come David who will be the redeemer of Israel and will be the progenitor of the messiah.
Psalm 45
It would seem that the theme of this psalm is a royal wedding, penned to offer praise to the king and his new queen. Of significance is the virtues of this king, his passion for truth and his opposition to wickedness. Also notice that it is God who has chosen the king and has brought cause for this celebration.
Ruth, however, waits til he is asleep and then settles at his feet. Boaz is surprised when he awakens and rather astonished that Ruth is laying at his feet as a servant would. Ruth then asks for him to spread a garment over her which in effect means she is asking for marriage. Boaz understands his role as next of kin, but also knows that that right belongs to another and he tells Ruth that it is appropriate to see if that kin will provide for his duty. However, Boaz assures her that even if the other kin does not want to marry her, that Boaz surely will.
The exchange between Boaz and Ruth are examples of the loyalty that is at the heart of the story. Both have become the appropriate salvation to others, for Ruth it is Naomi, for Boaz it is Ruth. In this way, Boaz and Ruth are kindred spirits.
As luck would have it, or God's intervention perhaps, Boaz quickly comes across the other next of kin in Ruth 4 and he quickly assembles the elders of the village and approaches the next of kin with the issue. When Boaz speaks of the land of Elimilech and his sons, the next of kin is very interested, but when Boaz throws in Naomi and Ruth, he balks.
Scripture is not clear on this sort of situation where wives and land would be involved but it could have been a levirate policy or this could have been Boaz putting in a "poison pill" on the deal knowing that the other kin would not accept. However it works out, Boaz is able to gain possession of the land, take Ruth as his wife and re-establish Naomi, and for that matter, Ruth where they again have land and security. Truly Boaz has been a redeemer.
From this relationship, a relationship born out of hesed, will come David who will be the redeemer of Israel and will be the progenitor of the messiah.
Psalm 45
It would seem that the theme of this psalm is a royal wedding, penned to offer praise to the king and his new queen. Of significance is the virtues of this king, his passion for truth and his opposition to wickedness. Also notice that it is God who has chosen the king and has brought cause for this celebration.
Monday, April 22, 2013
Ruth 1-2 & Mark 8
The Book of Ruth is a fascinating book, for it tells the tale of a sole family and their efforts to struggle to survive. It is a book of hesed, which is Hebrew for loyalty or faithfulness and in this instance speaks of the loyalty of one family member to another. Of all the characters, only Boaz appears elsewhere in scripture. The story would seem to be set in the time of Judges, but most likely it was written during another period.
The struggle of the family to survive in some ways mirrors the struggle of Israel to maintain its identity as God's children. The two are combined in the fact that the story ends heralding the coming of King David, in whom both the family and the nation find salvation.
Getting back to the dating of the text, some scholars believe the work comes from the period after David before the fall of the northern kingdom, Israel in 722 BCE. If so, it was probably a work to speak glowingly of the United Monarchy of David and spoke to the virtues of David's ancestors. Other scholars believe the work comes from the period of Exile or post-exilic period. If this is the case, it would join the ranks of other shorter stories like Jonah that thrived in this time period. The books emphasis upon the identity of Israel would also support such a time period since this was a major concern of the post-exilic Judea.
The story of Ruth begins by setting the stage in Ruth 1. A famine has covered the land of Canaan and Elimelech looks for safer pastures. His name itself means, "My God is King". Elimilech looks to Moab and takes his family, his wife and two sons. While Elimilech dies, the sons marry and Naomi, the mother is cared for these new families. Unfortunately, both sons die, which means Naomi is in a strange land with no one to care for her. Moab has a long history of being an enemy of Israel, so the land and the people are not viewed favorably.
While both of her daughters have families, Naomi has no one to turned to and so she decides to go back to her ancestral land. She urges her daughter in laws to return to their households and Orpah goes, but Ruth refuses to leave Naomi. Ruth pledges herself to Naomi and promises to go wherever Naomi goes. Furthermore, Naomi's God shall be her God.
Even as they return to the land of Israel, Naomi slips into depression, for she has no future, no one to care for her. Her name means "pleasant" so she encourages Ruth to call her Mara or "bitter." Her future is bleak.
Perhaps God is at work here, even though God is not named. In Ruth 2, Ruth stumbles across a field being harvested and she follows the tradition of gleaning in which the poor are able to get leftovers from the reaping process. Unbeknownst to her, she is gleaning in the field of Boaz, who is kin to Naomi. Boaz notices her and inquires into her identity. Hearing her full story from one of his servants, Boaz is moved by her faithfulness and offers Ruth even more rights within the field and provides her with food and drink. Perhaps Boaz is amazed at the faithful presence of a Moabite within an Israelite tribe.
Boaz, being touched by Ruth's story, finds his own faithfulness, for he is the redeeming relative, near kin to Naomi, who is able to speak for her. The faithfulness of one, sparks the faithfulness of another.
Mark 8
The previous conversation about the Tradition of Elders has opened the door for a more focused look at what is of God and what is of humans. Mark 8 continues this discussion. In the feeding of the four thousand Jesus shows compassion on the masses who are following him. He realizes they need to be feed and challenges the disciples, who of course do not understand Jesus' power. Jesus summons the food present and multiplies it, just a God provide bread from heaven, now Jesus provides bread as well.
Of course, perhaps this was to blatant of a display for the Pharisees for, according to Mark anyway, right after the feeding of the four thousand, they ask for a sign from Jesus that he is the Messiah. While it would be easy to ridicule the Pharisees, this lack of "vision" is common among all of the people, including the disciples in the Gospel of Mark.
Jesus warns his followers about the Pharisees and Herod and compares them to yeast, which was seen as a corrupting influence which destroys from the inside. Hence the teachers of the Pharisees or the behavior of the Herodians, are things that will corrupt and pollute Israel from the inside out.
The lack of vision of others is then set against the vision of the blind man who is restored. The language used seems to indicate that the man now sees everything, including the presence of Jesus, the Son of God. For a brief moment it would seem that Peter and others also see that Jesus is the Messiah, but then quickly, they seek to deny the work that Jesus must do.
The struggle of the family to survive in some ways mirrors the struggle of Israel to maintain its identity as God's children. The two are combined in the fact that the story ends heralding the coming of King David, in whom both the family and the nation find salvation.
Getting back to the dating of the text, some scholars believe the work comes from the period after David before the fall of the northern kingdom, Israel in 722 BCE. If so, it was probably a work to speak glowingly of the United Monarchy of David and spoke to the virtues of David's ancestors. Other scholars believe the work comes from the period of Exile or post-exilic period. If this is the case, it would join the ranks of other shorter stories like Jonah that thrived in this time period. The books emphasis upon the identity of Israel would also support such a time period since this was a major concern of the post-exilic Judea.
The story of Ruth begins by setting the stage in Ruth 1. A famine has covered the land of Canaan and Elimelech looks for safer pastures. His name itself means, "My God is King". Elimilech looks to Moab and takes his family, his wife and two sons. While Elimilech dies, the sons marry and Naomi, the mother is cared for these new families. Unfortunately, both sons die, which means Naomi is in a strange land with no one to care for her. Moab has a long history of being an enemy of Israel, so the land and the people are not viewed favorably.
While both of her daughters have families, Naomi has no one to turned to and so she decides to go back to her ancestral land. She urges her daughter in laws to return to their households and Orpah goes, but Ruth refuses to leave Naomi. Ruth pledges herself to Naomi and promises to go wherever Naomi goes. Furthermore, Naomi's God shall be her God.
Even as they return to the land of Israel, Naomi slips into depression, for she has no future, no one to care for her. Her name means "pleasant" so she encourages Ruth to call her Mara or "bitter." Her future is bleak.
Perhaps God is at work here, even though God is not named. In Ruth 2, Ruth stumbles across a field being harvested and she follows the tradition of gleaning in which the poor are able to get leftovers from the reaping process. Unbeknownst to her, she is gleaning in the field of Boaz, who is kin to Naomi. Boaz notices her and inquires into her identity. Hearing her full story from one of his servants, Boaz is moved by her faithfulness and offers Ruth even more rights within the field and provides her with food and drink. Perhaps Boaz is amazed at the faithful presence of a Moabite within an Israelite tribe.
Boaz, being touched by Ruth's story, finds his own faithfulness, for he is the redeeming relative, near kin to Naomi, who is able to speak for her. The faithfulness of one, sparks the faithfulness of another.
Mark 8
The previous conversation about the Tradition of Elders has opened the door for a more focused look at what is of God and what is of humans. Mark 8 continues this discussion. In the feeding of the four thousand Jesus shows compassion on the masses who are following him. He realizes they need to be feed and challenges the disciples, who of course do not understand Jesus' power. Jesus summons the food present and multiplies it, just a God provide bread from heaven, now Jesus provides bread as well.
Of course, perhaps this was to blatant of a display for the Pharisees for, according to Mark anyway, right after the feeding of the four thousand, they ask for a sign from Jesus that he is the Messiah. While it would be easy to ridicule the Pharisees, this lack of "vision" is common among all of the people, including the disciples in the Gospel of Mark.
Jesus warns his followers about the Pharisees and Herod and compares them to yeast, which was seen as a corrupting influence which destroys from the inside. Hence the teachers of the Pharisees or the behavior of the Herodians, are things that will corrupt and pollute Israel from the inside out.
The lack of vision of others is then set against the vision of the blind man who is restored. The language used seems to indicate that the man now sees everything, including the presence of Jesus, the Son of God. For a brief moment it would seem that Peter and others also see that Jesus is the Messiah, but then quickly, they seek to deny the work that Jesus must do.
Judges 21 & Mark 7
With the almost absolute destruction of Benjamin, the question becomes, what's next? Judges 21 attempts to pick up the pieces. While Israel is resolute in their statements against Benjamin and refuse to provide their daughters in marriage to Benjamin, they do realize the reality of the situation; if no wives are found, then the tribe of Benjamin will cease to exist.
Doing a roll call they determine that the region of Jabesh-Gilead did not respond to the call to rise against Benjamin. The Israelites sent a contingent to Jabesh-Gilead and the men and women who was not a virgin was killed and four hundred virgins were brought to Benjamin. However, since 600 men remain, that means 200 more women are needed.
The men of Benjamin are then allowed to go to the harvest festival in Shiloh to find (take) wives, which they do. Then Benjamin begins the slow rebuilding process. A note for the future: Jabesh-Gilead will be very supportive of Saul, a son of Benjamin, when he becomes king.
The Book of Judges ends with a reminder that even though in this civil war Israel looked to God, they reverted back to their sinful ways, as "the people did what was right in their own eyes."
Of course, if you are really thinking about this whole situation, which began with the rape and murder of one concubine has now been concluded by the murder of whole community in Jabesh-Gilead and the rape of 600 women. Truly, Israel has lost sight of its calling.
Mark 7
In this chapter Jesus begins by criticizing behavior of humans that were created by humans related to God. In other words, it is behavior that humans have said come from God, yet do not and at times actually interfere with God's commands. The issue of corban is offered as an example; this is the practice of dedicating something to God and removes it from the purview of others. In this particular example, funds or food or other necessities are being offered to God even though family might have claims upon it. The people are using corban as a means not to support family and are laying the blame upon God. The same is true of the Tradition of the Elders; are these true teachings of God or just attempts by humans to control God and others?
Jesus points out that our behavior, and our "righteousness" is not achieved by washings and other cultic behaviors. Our "righteousness" is seen by how we speak of others, how we act towards others. Those outward expressions are the signs of whether we are following God's commands or not.
Almost as a response to the challenge of who is clean and unclean, the Syrophoenician woman comes to Jesus seeking assistance. From Jewish traditions, this woman is anything but clean yet her willingness to humble herself before Jesus in the belief that he could heal her daughter demonstrates that the words that come from her mouth are clean.
In another example, Jesus heals the deaf man, who is most likely not an Israelite. Jesus is proclaiming a new standard of being righteous, it is about how one cares for another.
Doing a roll call they determine that the region of Jabesh-Gilead did not respond to the call to rise against Benjamin. The Israelites sent a contingent to Jabesh-Gilead and the men and women who was not a virgin was killed and four hundred virgins were brought to Benjamin. However, since 600 men remain, that means 200 more women are needed.
The men of Benjamin are then allowed to go to the harvest festival in Shiloh to find (take) wives, which they do. Then Benjamin begins the slow rebuilding process. A note for the future: Jabesh-Gilead will be very supportive of Saul, a son of Benjamin, when he becomes king.
The Book of Judges ends with a reminder that even though in this civil war Israel looked to God, they reverted back to their sinful ways, as "the people did what was right in their own eyes."
Of course, if you are really thinking about this whole situation, which began with the rape and murder of one concubine has now been concluded by the murder of whole community in Jabesh-Gilead and the rape of 600 women. Truly, Israel has lost sight of its calling.
Mark 7
In this chapter Jesus begins by criticizing behavior of humans that were created by humans related to God. In other words, it is behavior that humans have said come from God, yet do not and at times actually interfere with God's commands. The issue of corban is offered as an example; this is the practice of dedicating something to God and removes it from the purview of others. In this particular example, funds or food or other necessities are being offered to God even though family might have claims upon it. The people are using corban as a means not to support family and are laying the blame upon God. The same is true of the Tradition of the Elders; are these true teachings of God or just attempts by humans to control God and others?
Jesus points out that our behavior, and our "righteousness" is not achieved by washings and other cultic behaviors. Our "righteousness" is seen by how we speak of others, how we act towards others. Those outward expressions are the signs of whether we are following God's commands or not.
Almost as a response to the challenge of who is clean and unclean, the Syrophoenician woman comes to Jesus seeking assistance. From Jewish traditions, this woman is anything but clean yet her willingness to humble herself before Jesus in the belief that he could heal her daughter demonstrates that the words that come from her mouth are clean.
In another example, Jesus heals the deaf man, who is most likely not an Israelite. Jesus is proclaiming a new standard of being righteous, it is about how one cares for another.
Judges 19-20 & Psalm 44
As we near the end of the Book of Judges, we all near the end of the death spiral which Israel is presently in. They have almost reached bottom and the final chapters will get us there. Judges 19 opens with a rather plain story of a Levite and his concumbine, or second wife, who seem to have a relationship problem. We are not told what the issue is, but she travels home to Bethlehem from Ephraim. (This reverses the previous story of the Levite, who leaves Judah and heads north.)
The Levite follows and stays in his in-laws home for days, but then finally leaves on the fifth day, however, later in the day than is wise. As they journey back to the north, they turn from Jebus (Jerusalem) since it is not an Israelite city yet, and look for shelter among the Israelites. They come upon a man from Ephraim who presently resides in Gibeah, which is in the region of the tribe of Benjamin, who opens his home to them.
One of the virtues of the Ancient Near East, not just for Israel, was hospitality. The job of making sure that Israel understood the importance of hospitality falls upon the Levites.
In Gibeah, the home is surrounded by the men of the town who want to have sexual relations with the Levite, for we are told they are a perverse lot, that might be an understatement considering what they will do. Of course, the Levite is not much better, as he willingly gives over his concubine to the masses, knowing full well what they will do to her. The Levite finds her on the doorstep in the morning, takes her home to Ephraim. The question is, is she living or dead? If she is not dead what happens next is just too crazy!
The Levite chops her into pieces and sends her body to the other tribes of Israel, inciting them to act against Benjamin. The fall is nearly complete, now the Israelites will descend into civil war.
Perhaps you have noticed that throughout the story of Judges, it is the rare occassion that all the tribes gather to throw off Israel's oppressors, but in Judges 20, all the tribes gather to discuss the actions of Benjamin. The Levite tells his tale of woe, of course he leaves out the part where he gives up his concubine, and we still don't know who killed her.
Israel agrees that this is an outrage and an affront to who they are. They send men throughout the tribal region of Benjamin, asking that those who acted be turned over to them. The Benjaminites refused, instead gathering their men of battle, 26,000 with 700 marksmen, against the 400,000 of Israel. Surprisingly, the Israelites remember God and go to Bethel to inquire who should go out against Benjamin and Judah is listed first.
It would seem the first day of battle goes Benjamin's way, so much so that the Israelites inquire of God of whether the should go the next day. God informs them to go up against Benjamin again. The second day is not much better. Finally, Israel again entreats the Lord but this time properly with sacrifices. God now will deliver Benjamin into their hands. Now it will be God acting and not Israel.
In this battle, Israel wins a crushing defeat, virtually wiping out the number of armed men of Benjamin. Two accounts of the battle are listed, first in 29-35 and then 37-48.
Just a quick note here: there are no winners in this scenario. The Levite seems far more concern with is own loss of face than he does with the fate of his concubine, he was all to willing to give her up to save himself. Israel responds in a way that was morally reprehensible. Yes the action of the men of Gibeah was wrong, but seeking to nearly wipeout Benjamin was not the sort of legal retribution listed in the Torah. And finally, Benjamin, who could have easily given up the guilty parties for justice but instead sought to fight. Everyone was doing what they thought was right in their own eyes, and it lead to disaster.
Psalm 44
Our Psalm is an interesting one, for in it we hear a cry of the righteous, or perhaps the not so righteous, for help. Israel is recalling the great deeds of the past of God, a past that is a reminder that God has cared for Israel and that at the hand of God, Israel has conquered others and has been blessed. The Psalmist proclaims the righteousness of God for caring for Israel while punishing those who have afflicted Israel.
However, something has happened in the present. It would seem that the nation of Israel has suffered military defeat and has been embarrassed in the eyes of the world. Worse still, it seems as if God has forgotten about them, abandoned them. Israel has become a laughingstock.
Normally, this situation would follow a period of sin in which God ignores the pleas for help until Israel turns back to God, but if we are to believe the Psalmist, they have been righteous in their behavior and there is no cause for such treatment. They have been faithful to the covenant, they have stayed true to their word, yet God remains silent.
In light of recent events in Boston and Waco, this Psalm might be one of the first times that Israel is confronted with bad things that are truly of this world that happen to them. Their defeat is not divine punishment but the act of evil in the world. God's silence might not be silence but God now working to defeat that evil. While God is all powerful and the Almighty, in the war that God is waging against evil, sometimes evil does celebrate a victory. So we remain faithful, doing the Will of the God of the Resurrection, who will conquer all.
The Levite follows and stays in his in-laws home for days, but then finally leaves on the fifth day, however, later in the day than is wise. As they journey back to the north, they turn from Jebus (Jerusalem) since it is not an Israelite city yet, and look for shelter among the Israelites. They come upon a man from Ephraim who presently resides in Gibeah, which is in the region of the tribe of Benjamin, who opens his home to them.
One of the virtues of the Ancient Near East, not just for Israel, was hospitality. The job of making sure that Israel understood the importance of hospitality falls upon the Levites.
In Gibeah, the home is surrounded by the men of the town who want to have sexual relations with the Levite, for we are told they are a perverse lot, that might be an understatement considering what they will do. Of course, the Levite is not much better, as he willingly gives over his concubine to the masses, knowing full well what they will do to her. The Levite finds her on the doorstep in the morning, takes her home to Ephraim. The question is, is she living or dead? If she is not dead what happens next is just too crazy!
The Levite chops her into pieces and sends her body to the other tribes of Israel, inciting them to act against Benjamin. The fall is nearly complete, now the Israelites will descend into civil war.
Perhaps you have noticed that throughout the story of Judges, it is the rare occassion that all the tribes gather to throw off Israel's oppressors, but in Judges 20, all the tribes gather to discuss the actions of Benjamin. The Levite tells his tale of woe, of course he leaves out the part where he gives up his concubine, and we still don't know who killed her.
Israel agrees that this is an outrage and an affront to who they are. They send men throughout the tribal region of Benjamin, asking that those who acted be turned over to them. The Benjaminites refused, instead gathering their men of battle, 26,000 with 700 marksmen, against the 400,000 of Israel. Surprisingly, the Israelites remember God and go to Bethel to inquire who should go out against Benjamin and Judah is listed first.
It would seem the first day of battle goes Benjamin's way, so much so that the Israelites inquire of God of whether the should go the next day. God informs them to go up against Benjamin again. The second day is not much better. Finally, Israel again entreats the Lord but this time properly with sacrifices. God now will deliver Benjamin into their hands. Now it will be God acting and not Israel.
In this battle, Israel wins a crushing defeat, virtually wiping out the number of armed men of Benjamin. Two accounts of the battle are listed, first in 29-35 and then 37-48.
Just a quick note here: there are no winners in this scenario. The Levite seems far more concern with is own loss of face than he does with the fate of his concubine, he was all to willing to give her up to save himself. Israel responds in a way that was morally reprehensible. Yes the action of the men of Gibeah was wrong, but seeking to nearly wipeout Benjamin was not the sort of legal retribution listed in the Torah. And finally, Benjamin, who could have easily given up the guilty parties for justice but instead sought to fight. Everyone was doing what they thought was right in their own eyes, and it lead to disaster.
Psalm 44
Our Psalm is an interesting one, for in it we hear a cry of the righteous, or perhaps the not so righteous, for help. Israel is recalling the great deeds of the past of God, a past that is a reminder that God has cared for Israel and that at the hand of God, Israel has conquered others and has been blessed. The Psalmist proclaims the righteousness of God for caring for Israel while punishing those who have afflicted Israel.
However, something has happened in the present. It would seem that the nation of Israel has suffered military defeat and has been embarrassed in the eyes of the world. Worse still, it seems as if God has forgotten about them, abandoned them. Israel has become a laughingstock.
Normally, this situation would follow a period of sin in which God ignores the pleas for help until Israel turns back to God, but if we are to believe the Psalmist, they have been righteous in their behavior and there is no cause for such treatment. They have been faithful to the covenant, they have stayed true to their word, yet God remains silent.
In light of recent events in Boston and Waco, this Psalm might be one of the first times that Israel is confronted with bad things that are truly of this world that happen to them. Their defeat is not divine punishment but the act of evil in the world. God's silence might not be silence but God now working to defeat that evil. While God is all powerful and the Almighty, in the war that God is waging against evil, sometimes evil does celebrate a victory. So we remain faithful, doing the Will of the God of the Resurrection, who will conquer all.
Thursday, April 18, 2013
Judges 17-18 & Mark 6
Really not sure where to begin with Judges 17, so much is wrong with it. The story telling is fine, it is just the behavior of the people, it is all wrong. Who are these people? We are told that they are of Ephraim and a Levite of Judah. Seriously, how could things be so wrong in Israel that they do not see their own folly?
Evidently some money went missing, of course a strong possibility exists that the son stole it from his mother and now is returning it. His mother had cursed the money but now blesses it and decides to have an idol made, problem number one. The son makes a shrine of it and begins worshiping it, problem number two. Along comes a Levite seeking more opportunities than Judah afforded, a status seeker per se, problem number three. The man and the Levite create their own cultic center, staffed by a priest, problem four.
So much wrong, but this is how far Israel has fallen, "all the people did what was right in their eyes."
Things stay weird. If you recall in the first chapter the tribe of Dan has failed in its attempt to push the people from the land that they had been given. Well, in Judges 18 they now move north, to the area around Lebanon and Syria and hearing a good report from spies, they take the land from a quiet people, killing them. This murder and death cannot be chalked up to God's holy war, this was an action taken by Dan, not blessed by God, but instead blessed by the fraud from Micah's shrine.
Of course, in its conquest, the Danites take over Micah's shrine, abscond with the idol and priest and establish their own temple. Did I mention that there is something wrong here? Well there is.
Mark 6
We have seen in other chapters that Jesus' own family has concerns about him, some thinking that Jesus is sick or not in his right might. In chapter 6, we hear that his own community has concerns about his as well. They hear his teaching and are astounded, but then when they consider where he came from, they begin to fall from belief. Not everyone, not even the church, will always hear and believe.
Jesus now seeks others to share in his ministry and so he calls and sends out the Twelve. They are given strict instructions to basically travel light, trusting along on God to provide. Their attention is to their message and truth of the message and not whether people listen or not. If people do not want to listen, move on, find a willing heart. And so they went.
The retelling of the death of John the Baptist is set in the context of the sending of the Twelve so that the reader understands the forces that are at work against the proclamation of the Gospel. Not everyone will welcome it, not everyone will sit by idly and watch. The status quo will respond. It is a dangerous thing, the Gospel. The author of Mark saw the times they lived in as be apocalyptic, where the battle between good and evil would be realized. This is the setting for the sending of the Twelve.
So much has been said about the feeding of the five thousand, so I think we can move on. But suffice it to say that the story demonstrates Jesus' care and compassion as well as the disciples inability to recognize the power of Jesus' authority.
The chapter closes with the story of Jesus walking on the water and the healings by the sea. The storm tossed boat, has come to symbolize the church. We live in a chaotic time, we cannot change that. But the presence of Jesus at least gives us stability and perspective to follow his ministry. Calmed to respond to the challenges of life, others in the world see our example and come for healing, just as those who witnessed to Jesus come to be healed.
Evidently some money went missing, of course a strong possibility exists that the son stole it from his mother and now is returning it. His mother had cursed the money but now blesses it and decides to have an idol made, problem number one. The son makes a shrine of it and begins worshiping it, problem number two. Along comes a Levite seeking more opportunities than Judah afforded, a status seeker per se, problem number three. The man and the Levite create their own cultic center, staffed by a priest, problem four.
So much wrong, but this is how far Israel has fallen, "all the people did what was right in their eyes."
Things stay weird. If you recall in the first chapter the tribe of Dan has failed in its attempt to push the people from the land that they had been given. Well, in Judges 18 they now move north, to the area around Lebanon and Syria and hearing a good report from spies, they take the land from a quiet people, killing them. This murder and death cannot be chalked up to God's holy war, this was an action taken by Dan, not blessed by God, but instead blessed by the fraud from Micah's shrine.
Of course, in its conquest, the Danites take over Micah's shrine, abscond with the idol and priest and establish their own temple. Did I mention that there is something wrong here? Well there is.
Mark 6
We have seen in other chapters that Jesus' own family has concerns about him, some thinking that Jesus is sick or not in his right might. In chapter 6, we hear that his own community has concerns about his as well. They hear his teaching and are astounded, but then when they consider where he came from, they begin to fall from belief. Not everyone, not even the church, will always hear and believe.
Jesus now seeks others to share in his ministry and so he calls and sends out the Twelve. They are given strict instructions to basically travel light, trusting along on God to provide. Their attention is to their message and truth of the message and not whether people listen or not. If people do not want to listen, move on, find a willing heart. And so they went.
The retelling of the death of John the Baptist is set in the context of the sending of the Twelve so that the reader understands the forces that are at work against the proclamation of the Gospel. Not everyone will welcome it, not everyone will sit by idly and watch. The status quo will respond. It is a dangerous thing, the Gospel. The author of Mark saw the times they lived in as be apocalyptic, where the battle between good and evil would be realized. This is the setting for the sending of the Twelve.
So much has been said about the feeding of the five thousand, so I think we can move on. But suffice it to say that the story demonstrates Jesus' care and compassion as well as the disciples inability to recognize the power of Jesus' authority.
The chapter closes with the story of Jesus walking on the water and the healings by the sea. The storm tossed boat, has come to symbolize the church. We live in a chaotic time, we cannot change that. But the presence of Jesus at least gives us stability and perspective to follow his ministry. Calmed to respond to the challenges of life, others in the world see our example and come for healing, just as those who witnessed to Jesus come to be healed.
Wednesday, April 17, 2013
Judges 15-16 & Mark 5
Samson remains a very interesting figure in Judges 15. It seems that after his wedding feast experience he left his wife behind and now in the present chapter he comes back to visit her only to find out she has been betrothed to another. Enraged, he comes up with an interesting means of revenge, he burns down the community crops and stores by tying foxes together and placing a torch in the knot of tales. Not sure how PETA would have responded but the Philistines were quite upset.
They come out to find Samson and enter into Judah, who sends men to greet the Philistines. Have sussed out the purpose of the Philistines, the men of Judah go to Samson and ask him to come along quietly, which he does. This action by Judah demonstrates how far Israel has fallen, that they now turn against even God's judge who has already demonstrated an ability to defeat (kill) the Philistines. Bound before the Philistines, his bonds now loosen, and he slays a thousand men with a jawbone of a donkey, which again would go against the nazirite vow not to touch the dead.
Samson is such a peculiar judge. His behavior is erratic and rather scary at times and he not so much liberates the Israelites as he drags them into a mess he creates for them. If you notice, while he has killed many Philistines, he has not liberated any of the tribes of Israel. Of course, his relationship with God is another source of some interest. The only time we catch him speaking to God, he berates God since he is thirsty.
It would seem the lack of Samson's knowledge about his own identity leads to his downfall, as we are told in Judges 16. Samson falls in love with another Philistine woman, Delilah, who conspires with the lords of the Philistines to determine Samson's weakness. After several ruses, Samson gives up his secret that it is his hair that gives him power. However, he does not understand that once he cuts his hair, his dedication to God is over.
He stumbles upon this reality too late as he bound and blinded by the Philistines. Samson, realizing that his life is over, re-dedicates himself to God, to gain the strength to pull down the pillars of the house and therefore kill many of the Philistine lords as well. God grants him such power, and he brings the walls down upon himself.
Thus the story of Samson is over, a very peculiar story. Samson never truly lives up to his calling, never truly embraces his identity, and does not achieve the liberation of Israel from the Philistines. Samson would seem to be the tragic hero of Israel, his flaws kept him from truly living into his calling. At the same time, it is and remains to be a sign of hope. Even as Israel sinks lower and lower, even as the judges become less and less able, God still hears the cries of the Israel and responds. This God doesn't given up!
Mark 5
The power of Jesus to transform the lives of others is displayed in the 5th chapter of Mark. However, this power will frequently confront the status quo which then seeks to defeat Jesus.
In the story of the Gerasene demoniac, we again encounter the theme of the evil spirits knowing who Jesus is even while others do not. In his healing of the man casting out Legion, Jesus demonstrates his power and brings life out of death and abandonment. The majestic action draws the ire of the people in that Jesus destroys the commercial commodity of swine. Someone's herd is destroyed so that the man might live. While the people are amazed at the man's healing, many must have wondered if the cost was worth it.
The story of the hemorrhaging woman demonstrates the risks this woman will take to be healed. She is unclean and technically should be either in her home or put out of the community, yet here she is in public. If caught, there could be sanctions placed against her. Yet something draws her to Christ, she knows that my the mere touch of Jesus she can be healed. This radical power does heal her and Jesus knows it. Turning he seeks to find the person of faith who has touched him, much to the chagrin of his followers. Seeing the woman, he tells her that her faith has made her well.
Finally we encounter the story of the ill daughter of the synagogue leader who dies. Jesus, against all wisdom, continues to the house, and ignoring the ridicule of the crowd heals her and brings her back to life.
If nothing else, Mark 5 reminds us of the power of Christ, but also the power of the status quo to deny Jesus such victories. In the story of the demoniac, it is the commericial powers that seek to defeat Jesus. In the hemorrhaging woman, it is the power of disbelief. While in the daughter, it is the cynical nature of humanity. Yet, God's Will in Jesus Christ will not be swayed or defeated! Now that is the Good News!
They come out to find Samson and enter into Judah, who sends men to greet the Philistines. Have sussed out the purpose of the Philistines, the men of Judah go to Samson and ask him to come along quietly, which he does. This action by Judah demonstrates how far Israel has fallen, that they now turn against even God's judge who has already demonstrated an ability to defeat (kill) the Philistines. Bound before the Philistines, his bonds now loosen, and he slays a thousand men with a jawbone of a donkey, which again would go against the nazirite vow not to touch the dead.
Samson is such a peculiar judge. His behavior is erratic and rather scary at times and he not so much liberates the Israelites as he drags them into a mess he creates for them. If you notice, while he has killed many Philistines, he has not liberated any of the tribes of Israel. Of course, his relationship with God is another source of some interest. The only time we catch him speaking to God, he berates God since he is thirsty.
It would seem the lack of Samson's knowledge about his own identity leads to his downfall, as we are told in Judges 16. Samson falls in love with another Philistine woman, Delilah, who conspires with the lords of the Philistines to determine Samson's weakness. After several ruses, Samson gives up his secret that it is his hair that gives him power. However, he does not understand that once he cuts his hair, his dedication to God is over.
He stumbles upon this reality too late as he bound and blinded by the Philistines. Samson, realizing that his life is over, re-dedicates himself to God, to gain the strength to pull down the pillars of the house and therefore kill many of the Philistine lords as well. God grants him such power, and he brings the walls down upon himself.
Thus the story of Samson is over, a very peculiar story. Samson never truly lives up to his calling, never truly embraces his identity, and does not achieve the liberation of Israel from the Philistines. Samson would seem to be the tragic hero of Israel, his flaws kept him from truly living into his calling. At the same time, it is and remains to be a sign of hope. Even as Israel sinks lower and lower, even as the judges become less and less able, God still hears the cries of the Israel and responds. This God doesn't given up!
Mark 5
The power of Jesus to transform the lives of others is displayed in the 5th chapter of Mark. However, this power will frequently confront the status quo which then seeks to defeat Jesus.
In the story of the Gerasene demoniac, we again encounter the theme of the evil spirits knowing who Jesus is even while others do not. In his healing of the man casting out Legion, Jesus demonstrates his power and brings life out of death and abandonment. The majestic action draws the ire of the people in that Jesus destroys the commercial commodity of swine. Someone's herd is destroyed so that the man might live. While the people are amazed at the man's healing, many must have wondered if the cost was worth it.
The story of the hemorrhaging woman demonstrates the risks this woman will take to be healed. She is unclean and technically should be either in her home or put out of the community, yet here she is in public. If caught, there could be sanctions placed against her. Yet something draws her to Christ, she knows that my the mere touch of Jesus she can be healed. This radical power does heal her and Jesus knows it. Turning he seeks to find the person of faith who has touched him, much to the chagrin of his followers. Seeing the woman, he tells her that her faith has made her well.
Finally we encounter the story of the ill daughter of the synagogue leader who dies. Jesus, against all wisdom, continues to the house, and ignoring the ridicule of the crowd heals her and brings her back to life.
If nothing else, Mark 5 reminds us of the power of Christ, but also the power of the status quo to deny Jesus such victories. In the story of the demoniac, it is the commericial powers that seek to defeat Jesus. In the hemorrhaging woman, it is the power of disbelief. While in the daughter, it is the cynical nature of humanity. Yet, God's Will in Jesus Christ will not be swayed or defeated! Now that is the Good News!
Tuesday, April 16, 2013
Judges 13-14 & Mark 4
Finally we arrive at a story almost everyone knows, Samson, who was called to be a judge by God. We begin his story in Judges 13 as an angel appears to mother, the wife of Manoah. Much like Sarah and, later, Hannah, she is barren, yet the angel proclaims that she will have a son. She is warned to follow Nazirite guidelines of Numbers 6, and that Samson should as well for God has chosen him to deliver Israel from the Philistines.
Of great question in this story is whether Samson realized that he is a nazirite, since when Manoah is summoned to hear the message from God, there is no provisions mentioned as to how Samson was to live. In the interaction between Manoah and the angel we again see the reality that the connection between Israel and God has faded tremendously. Manoah desires to know how to raise the boy, he is not sure who the angel is or where it came from, signs that the teaches of Moses and Joshua have eroded and perhaps hold little traction in the community.
The question of whether Samson understood himself to be a nazirite really takes shape in Judges 14. While there are no provisions for whether a nazirite can marry outside of Israel, it is still rather shocking that Samson would take a Philistine for a wife; this is a clear sign that Israel has again forgotten not to live like the nations of the land but instead are becoming like the nations of the land. The editor seems to try and clean this up by saying that God uses this wedding as a pretext to destroy the Philistines but that seems kind of flimsy, not sure God needs a pretext and/or I am pretty sure one already existed in that the Philistines were oppressing Israel.
Samson's strength, a gift of the Spirit, is demonstrated as he kills a lion. Of course, he then later eats honey out of the cavity of the lion, which would make him unclean since he is touching the dead. This was a big no no for a Nazarite, so again what did Samson know of who he was?
For his wedding feast, Samson throws a large party at which he challenges guest to a riddle. Evidently the riddle is the pretext that God needs to bring judgment against the Philistines, or so some commentators would say. Since it is his own wife that betrays Samson and gives the answer to the companions, Samson is forced to pay up, to the tune of thirty festal garments attained by killing 30 Philistines.
Samson is a very strange judge, who seems to have very little understanding of being a judge. God's use of Samson is also very interesting and seems to reflect the fact that perhaps not much remains of Israel in terms of finding a worthy judge.
Mark 4
The chapter opens with the Parable of the Sower or the Good Soil as some call it now. This parable seems to be offered as an explanation of why some believe and others do not. It is the seed in the good soil that prospers, not just one year but successive years as well. Not sure what to make of the disciples since they do not understand the parable and need it to be explained to them. This is a running theme within Mark, the disciples frequently do not understand who or what Jesus is and what he is trying to teach them.
Jesus then uses the example of a lamp to show that he is seeking to shine light into the world, that God's Word cannot be hidden but it must be seen and understood. The disciples are challenged to listen, for they will be given more responsibility.
Two parables of seeds are used to demonstrate that the Kingdom is near and growing, yet to be realized but very present still.
To reinforce the point about the disciples, the chapter closes with a storm coming upon the boat in which they traveled. A frustrated Jesus quells the storm and then questions the faith of those with him. The challenge for the disciples and for us, who is Jesus and how much do we trust in him?
Of great question in this story is whether Samson realized that he is a nazirite, since when Manoah is summoned to hear the message from God, there is no provisions mentioned as to how Samson was to live. In the interaction between Manoah and the angel we again see the reality that the connection between Israel and God has faded tremendously. Manoah desires to know how to raise the boy, he is not sure who the angel is or where it came from, signs that the teaches of Moses and Joshua have eroded and perhaps hold little traction in the community.
The question of whether Samson understood himself to be a nazirite really takes shape in Judges 14. While there are no provisions for whether a nazirite can marry outside of Israel, it is still rather shocking that Samson would take a Philistine for a wife; this is a clear sign that Israel has again forgotten not to live like the nations of the land but instead are becoming like the nations of the land. The editor seems to try and clean this up by saying that God uses this wedding as a pretext to destroy the Philistines but that seems kind of flimsy, not sure God needs a pretext and/or I am pretty sure one already existed in that the Philistines were oppressing Israel.
Samson's strength, a gift of the Spirit, is demonstrated as he kills a lion. Of course, he then later eats honey out of the cavity of the lion, which would make him unclean since he is touching the dead. This was a big no no for a Nazarite, so again what did Samson know of who he was?
For his wedding feast, Samson throws a large party at which he challenges guest to a riddle. Evidently the riddle is the pretext that God needs to bring judgment against the Philistines, or so some commentators would say. Since it is his own wife that betrays Samson and gives the answer to the companions, Samson is forced to pay up, to the tune of thirty festal garments attained by killing 30 Philistines.
Samson is a very strange judge, who seems to have very little understanding of being a judge. God's use of Samson is also very interesting and seems to reflect the fact that perhaps not much remains of Israel in terms of finding a worthy judge.
Mark 4
The chapter opens with the Parable of the Sower or the Good Soil as some call it now. This parable seems to be offered as an explanation of why some believe and others do not. It is the seed in the good soil that prospers, not just one year but successive years as well. Not sure what to make of the disciples since they do not understand the parable and need it to be explained to them. This is a running theme within Mark, the disciples frequently do not understand who or what Jesus is and what he is trying to teach them.
Jesus then uses the example of a lamp to show that he is seeking to shine light into the world, that God's Word cannot be hidden but it must be seen and understood. The disciples are challenged to listen, for they will be given more responsibility.
Two parables of seeds are used to demonstrate that the Kingdom is near and growing, yet to be realized but very present still.
To reinforce the point about the disciples, the chapter closes with a storm coming upon the boat in which they traveled. A frustrated Jesus quells the storm and then questions the faith of those with him. The challenge for the disciples and for us, who is Jesus and how much do we trust in him?
Monday, April 15, 2013
Judges 11 - 12 & Psalms 42-43
God does not side idly as the Ammonites gather against Israel in Judges 11, for it would seem he is preparing a leader in Jephthah. Much like Jacob, Joseph and David, Jephthah is not the oldest, as a matter of fact is not even held in esteem by this own family and tribe. He is kicked out of this own home and tribe and forced to join a band of mercenaries. However, it would seem that he is blessed by God, and rises to be a leader of these mercenaries and a mighty warrior.
The elders call Jephthah to take leadership of their army but Jephthah feels no compunction to be hasty and negotiates a better deal. He finalizes the deal by witnessing to the Lord, it is God who will determine the deal.
Having secured his place among the Gileadites, Jephthah begins an exchange with the king of the Ammonites who believe that Israel has illegally taken the land which they occupy. Jephthah points out that it is God who has given Israel the land and the the Ammonites should turn to their own gods for land. Jephthah points out that the Ammonites are questioning the Will of God, which means that God must now intercede on behalf of Israel in this dispute.
Appealing to God, Jephthah makes a vow that if God leads him to victory over the Ammonites, that Jephthah will make an offering of the first person to enter his house after the victory. To be honest, this action of willingly offering a person to God is in itself an offense to God for that was a behavior of the people of the land before Israel entered into Canaan. The story continues with Jephthah's victory which now leads to the fulfillment of the vow.
Tragically, it is Jephthah's only child, his daughter who greets him. She is unnamed, yet she truly exemplifies what Israel is to be, for she does not swerve from living up to a vow made to God even though she had all the reasons not to. I do not wish to glorify her death, because it should not have happened, but I do wish to point out her faithfulness as opposed to Israel's which again will spiral down.
Again, infighting within Israel, as Ephraim is upset at being left out, much like with Gideon. Fighting occurs between Ephraim and Gilead, with Ephraim believing that Gilead is not a tribe, which it was not, but just a place where some of tribes of Manasseh, Reuben and Gad settled. As such it does not have standing within the Israelite confederacy.
Whether right or wrong, Ephraim is routed and Israelite sheds the blood of Israelite. For those West Wing fans, here is the reference for shibboleth, which a persecuted Christian community in China uses to demonstrate its credentials to President Bartlett. The word itself refers to the grain portion of a plant.
Before the chapter closes, we hear briefly about Ibzan, Elon and Abdon who all judge over Israel.
Psalm 42-43
It would seem that these two Psalms are linked, perhaps even part of a larger work, as they both contain the phrase, "Why are you cast down, O my soul, and why are you disquieted within me?"
Psalm 42 speaks of the longing of one who is removed from God. It would seem that this longing is not just a spiritual longing but the psalmist is removed from the community of Israel. Perhaps he or she is residing in Syro-Palestine with the references listed in v. 6.
The psalmist can remember the journey to the temple, the procession to the House of God, the joy and thanksgiving. The psalmist truly longs to be re-united with God and community as he or she suffers from persecution and harassment from non-beleivers.
Only God can help, and the psalmist puts his or her trust in God to make this happen.
In Psalm 43, the psalmist speaks of the need to be vindicated for the wicked are moving against them. It would seem that God has abandoned them to the wicked but the psalmist holds out hope.
It is God's light and truth that will deliver them. The psalmist longs for this deliverance when they will again be able to go to the altar of God and express joy and thanksgiving.
The elders call Jephthah to take leadership of their army but Jephthah feels no compunction to be hasty and negotiates a better deal. He finalizes the deal by witnessing to the Lord, it is God who will determine the deal.
Having secured his place among the Gileadites, Jephthah begins an exchange with the king of the Ammonites who believe that Israel has illegally taken the land which they occupy. Jephthah points out that it is God who has given Israel the land and the the Ammonites should turn to their own gods for land. Jephthah points out that the Ammonites are questioning the Will of God, which means that God must now intercede on behalf of Israel in this dispute.
Appealing to God, Jephthah makes a vow that if God leads him to victory over the Ammonites, that Jephthah will make an offering of the first person to enter his house after the victory. To be honest, this action of willingly offering a person to God is in itself an offense to God for that was a behavior of the people of the land before Israel entered into Canaan. The story continues with Jephthah's victory which now leads to the fulfillment of the vow.
Tragically, it is Jephthah's only child, his daughter who greets him. She is unnamed, yet she truly exemplifies what Israel is to be, for she does not swerve from living up to a vow made to God even though she had all the reasons not to. I do not wish to glorify her death, because it should not have happened, but I do wish to point out her faithfulness as opposed to Israel's which again will spiral down.
Again, infighting within Israel, as Ephraim is upset at being left out, much like with Gideon. Fighting occurs between Ephraim and Gilead, with Ephraim believing that Gilead is not a tribe, which it was not, but just a place where some of tribes of Manasseh, Reuben and Gad settled. As such it does not have standing within the Israelite confederacy.
Whether right or wrong, Ephraim is routed and Israelite sheds the blood of Israelite. For those West Wing fans, here is the reference for shibboleth, which a persecuted Christian community in China uses to demonstrate its credentials to President Bartlett. The word itself refers to the grain portion of a plant.
Before the chapter closes, we hear briefly about Ibzan, Elon and Abdon who all judge over Israel.
Psalm 42-43
It would seem that these two Psalms are linked, perhaps even part of a larger work, as they both contain the phrase, "Why are you cast down, O my soul, and why are you disquieted within me?"
Psalm 42 speaks of the longing of one who is removed from God. It would seem that this longing is not just a spiritual longing but the psalmist is removed from the community of Israel. Perhaps he or she is residing in Syro-Palestine with the references listed in v. 6.
The psalmist can remember the journey to the temple, the procession to the House of God, the joy and thanksgiving. The psalmist truly longs to be re-united with God and community as he or she suffers from persecution and harassment from non-beleivers.
Only God can help, and the psalmist puts his or her trust in God to make this happen.
In Psalm 43, the psalmist speaks of the need to be vindicated for the wicked are moving against them. It would seem that God has abandoned them to the wicked but the psalmist holds out hope.
It is God's light and truth that will deliver them. The psalmist longs for this deliverance when they will again be able to go to the altar of God and express joy and thanksgiving.
Judges 9-10 & Mark 3
How far has Israel fallen? Well in Judges 9, Gideon's son Abimilech conspires to become king and kills his brothers. Abimilech becomes king of Shechem, a large city-state, but his brother, Jotham escapes death.
Jotham issues a parable to the lords of Shechem, basically stating that if they entered into the relationship with Abimilech in good faith, then so be it. But if they did not, if they sought to kill Gideon's sons and slaughter those who had saved Shechem from the Midians then Jotham wishes only death for them.
Sure enough, both the lords of Shechem and Abimilech conspire against each other. Abimilech destroys the city and all who reside in it, while Abimilech is then killed attempting to the do the same to the city of Thebez as a woman throws down a millstone crushing him. The curse and parable of Jotham is realized.
Judges 10 gives us a report of two judges, Tola and Jair who are raised to deliver Israel in their time of need. Of course the cycle continues as Israel continues to do what is evil in the sight of God. This time the Philistines and the Ammonites are the ones to oppress Israel. Their is no peace for any of Israel for all the tribes are oppressed by their neighbors.
Israel calls upon God who is not interested in helping, but Israel makes a grand gesture, they put away their idols and turn back to God. God is unable to turn away and the stage is set for another saving act of God. The Ammonites recognize something is up and gather their armies at Mizpah. The next step is God's.
Mark 3
The teaching of authority and the identity of Jesus continues. This time it begins with a direct challenge on healing on the Sabbath. The fact that the religious leaders remain silent when questioned as to the appropriateness to heal or save on the Sabbath means they might have suspected that Jesus was right in his assessment. One way to look at it might be that if God is about saving Israel, then actions that fulfilled that work is appropriate on the day set aside for worship of God. What better way to worship God than to join in God's work of salvation and liberation.
As crowds follow Jesus, he appoints twelve to assist him in his work. However, it would seem that still only the unclean spirits are truly able to recognize Jesus as the Son of God.
So unclear are some around Jesus that even his family has grave concern about him, to the extent that some think he is out of his mind, in other words, nuts. The religious leaders either think he is nuts or a worker of Beelzebub, a Canaanite deity relegated to the role of ruler of demons. Jesus points out what good would it do Beelzebub for Jesus to be his co-worker since Jesus is destroying Beelzebub's demons. But Jesus points out, call me what you will, but do not demean my work or the work of the Holy Spirit.
Finally, to his family who thinks he is crazy, Jesus says, the masses are my family, those who recognize me for my works, are my family.
Jotham issues a parable to the lords of Shechem, basically stating that if they entered into the relationship with Abimilech in good faith, then so be it. But if they did not, if they sought to kill Gideon's sons and slaughter those who had saved Shechem from the Midians then Jotham wishes only death for them.
Sure enough, both the lords of Shechem and Abimilech conspire against each other. Abimilech destroys the city and all who reside in it, while Abimilech is then killed attempting to the do the same to the city of Thebez as a woman throws down a millstone crushing him. The curse and parable of Jotham is realized.
Judges 10 gives us a report of two judges, Tola and Jair who are raised to deliver Israel in their time of need. Of course the cycle continues as Israel continues to do what is evil in the sight of God. This time the Philistines and the Ammonites are the ones to oppress Israel. Their is no peace for any of Israel for all the tribes are oppressed by their neighbors.
Israel calls upon God who is not interested in helping, but Israel makes a grand gesture, they put away their idols and turn back to God. God is unable to turn away and the stage is set for another saving act of God. The Ammonites recognize something is up and gather their armies at Mizpah. The next step is God's.
Mark 3
The teaching of authority and the identity of Jesus continues. This time it begins with a direct challenge on healing on the Sabbath. The fact that the religious leaders remain silent when questioned as to the appropriateness to heal or save on the Sabbath means they might have suspected that Jesus was right in his assessment. One way to look at it might be that if God is about saving Israel, then actions that fulfilled that work is appropriate on the day set aside for worship of God. What better way to worship God than to join in God's work of salvation and liberation.
As crowds follow Jesus, he appoints twelve to assist him in his work. However, it would seem that still only the unclean spirits are truly able to recognize Jesus as the Son of God.
So unclear are some around Jesus that even his family has grave concern about him, to the extent that some think he is out of his mind, in other words, nuts. The religious leaders either think he is nuts or a worker of Beelzebub, a Canaanite deity relegated to the role of ruler of demons. Jesus points out what good would it do Beelzebub for Jesus to be his co-worker since Jesus is destroying Beelzebub's demons. But Jesus points out, call me what you will, but do not demean my work or the work of the Holy Spirit.
Finally, to his family who thinks he is crazy, Jesus says, the masses are my family, those who recognize me for my works, are my family.
Judges 7-8 & Mark 2
The cycle of Gideon continues in Judges 7. Several of the tribes have gathered, and their numbers swelled, which we assume would be a good thing. However, for God this is a bad thing. God wants Israel to understand that it is God giving them victory so he thins out the ranks of the army from over 20,000 to roughly 300.
Gideon, not quite sure what to believe, goes down to spy on the camp and hears how God has sent a dream to the Midianites, a dream that predicts the defeat of the Midianites. He takes this as a sign of victory and rallies the 300 to attack the camp with trumpets and broken pots. God clearly gives the Israelites victory over the dreaded army of Midian.
As the Midian kings flee with the remaining army, Gideon seeks support from the local populations in Judges 8. They however are unsure of who to support and decide that Midian is a greater enemy still so they do not offer aid to the Israelites. For those who refuse aid to the Gideon, he promises to return enact revenge.
We are not told about how many more Israelites now pursue the Midians, whether it is just the 300 or if the other tribes join in, but we are given a number of 15,000 for the army of Midian, down from 120,000. Yet again, God leads Israel to victory and they capture the kings, Zebah and Zalmunna. On the return, Gideon fulfills his vows to enact revenge on those who failed to aid Israel and then he enacts revenge on Zebah and Zalmunna who evidently had killed members of Gideon's family. They are killed by a young boy, a sign that there was no dignity in their deaths as well as the reality that it might have been a messy and painful death.
I must note that the behavior of Gideon does not seem to be inspired by God, as a matter of fact, it might just be a sign of the continual erosion of Israelite morality as it relates to God. For instance, his pursuit of Zebah and Zalmumma seem to have more to do with settling an old score as opposed to God's Will. Plus take into account that when Gideon seeks assistance from others, he always speaks of "I" and not of God. It would seem his ego has gotten the better of him.
Celebrating their success the Israelites seek to make Gideon their king, and while he rejects the overture, he does take gold from each man's spoils and creates a golden ephod. Whether he meant for this to be an idol or not, Israel came and worshiped in front of it, meaning that Gideon's action lead Israel into idolatry. Normally in Judges Israel does not fall away from God until following the death of the judge but now they fall away almost immediately following their liberation.
Sure enough, Gideon dies, and Israel again turns to Baal, forgetting their salvation by God.
Mark 2
Word of Jesus has begun to spread and as Jesus tries to preach and teach the crowds at time are overwhelming. In Mark 2, the chapter begins with the story of the man who is lowered through the roof in order that he be healed. It would seem that Jesus uses this occasion to demonstrate his authority as he forgives the man's sins. Since only God can forgive sins, the religious leaders are dismayed. Jesus knows this and then shows his authority by healing the man. In other words, since it does not take "power" to just say a word, the power is truly seen in his ability to heal. The people recognize what they have seen.
This running conversation with the religious leaders continue through out the gospel. Next Jesus will be questioned as to why he eats with sinners, and Jesus points out that sinners are exactly who he should be eating with, which then must beg the question, who is this guy, that he must eat with sinners? The Gospel of Mark will frequently allude to such questions that neither the religious leaders nor disciples will ask themselves.
In the discussion about fasting, it would seem that Jesus is referring to a new thing that is happening. The people must rejoice in this new thing and appreciate it while it is present in their lives. To hold an "old" fast for "new" people will not work anymore than a "new" fast for "old" people. Both need to be "new."
The final conversation about the Sabbath again begins to speak of Jesus authority as well as the new understanding of old teachings. The Sabbath was created that humans might have fullness of life and take time for God, not for rules. It was given as a benefit to humanity not detriment.
Gideon, not quite sure what to believe, goes down to spy on the camp and hears how God has sent a dream to the Midianites, a dream that predicts the defeat of the Midianites. He takes this as a sign of victory and rallies the 300 to attack the camp with trumpets and broken pots. God clearly gives the Israelites victory over the dreaded army of Midian.
As the Midian kings flee with the remaining army, Gideon seeks support from the local populations in Judges 8. They however are unsure of who to support and decide that Midian is a greater enemy still so they do not offer aid to the Israelites. For those who refuse aid to the Gideon, he promises to return enact revenge.
We are not told about how many more Israelites now pursue the Midians, whether it is just the 300 or if the other tribes join in, but we are given a number of 15,000 for the army of Midian, down from 120,000. Yet again, God leads Israel to victory and they capture the kings, Zebah and Zalmunna. On the return, Gideon fulfills his vows to enact revenge on those who failed to aid Israel and then he enacts revenge on Zebah and Zalmunna who evidently had killed members of Gideon's family. They are killed by a young boy, a sign that there was no dignity in their deaths as well as the reality that it might have been a messy and painful death.
I must note that the behavior of Gideon does not seem to be inspired by God, as a matter of fact, it might just be a sign of the continual erosion of Israelite morality as it relates to God. For instance, his pursuit of Zebah and Zalmumma seem to have more to do with settling an old score as opposed to God's Will. Plus take into account that when Gideon seeks assistance from others, he always speaks of "I" and not of God. It would seem his ego has gotten the better of him.
Celebrating their success the Israelites seek to make Gideon their king, and while he rejects the overture, he does take gold from each man's spoils and creates a golden ephod. Whether he meant for this to be an idol or not, Israel came and worshiped in front of it, meaning that Gideon's action lead Israel into idolatry. Normally in Judges Israel does not fall away from God until following the death of the judge but now they fall away almost immediately following their liberation.
Sure enough, Gideon dies, and Israel again turns to Baal, forgetting their salvation by God.
Mark 2
Word of Jesus has begun to spread and as Jesus tries to preach and teach the crowds at time are overwhelming. In Mark 2, the chapter begins with the story of the man who is lowered through the roof in order that he be healed. It would seem that Jesus uses this occasion to demonstrate his authority as he forgives the man's sins. Since only God can forgive sins, the religious leaders are dismayed. Jesus knows this and then shows his authority by healing the man. In other words, since it does not take "power" to just say a word, the power is truly seen in his ability to heal. The people recognize what they have seen.
This running conversation with the religious leaders continue through out the gospel. Next Jesus will be questioned as to why he eats with sinners, and Jesus points out that sinners are exactly who he should be eating with, which then must beg the question, who is this guy, that he must eat with sinners? The Gospel of Mark will frequently allude to such questions that neither the religious leaders nor disciples will ask themselves.
In the discussion about fasting, it would seem that Jesus is referring to a new thing that is happening. The people must rejoice in this new thing and appreciate it while it is present in their lives. To hold an "old" fast for "new" people will not work anymore than a "new" fast for "old" people. Both need to be "new."
The final conversation about the Sabbath again begins to speak of Jesus authority as well as the new understanding of old teachings. The Sabbath was created that humans might have fullness of life and take time for God, not for rules. It was given as a benefit to humanity not detriment.
Judges 5-6 & Psalms 40-41
The victory over Sisera is an occasion for rejoicing and that joy is captured in the Song of Deborah found in Judges 5. The song heaps praise upon the faithful of Israel and the Divine Warrior who have defeated their enemy and brought some security to the land. For those historians out there, this might be the oldest and earliest texts of the bible.
The song opens with a possible reference to Nazirites found in the description of "locks", referring to long hair of those dedicated to God. The appearance of the Lord comes, and possibly shifts the battle with a deluge of water and earthquake. Israel senses that God is fighting for them.
The song provides a chronology, after Shamgar and before Jael the situation was tenuous in Israel but then things greatly prospered because of Deborah's activity. All, rich and poor are called to rejoice and celebrate. The list of those tribes who responded to the call of Barak are then listed, noticeably absent are Judah and Simeon. Evidently the southernmost tribes did not participate. Finally the song ends with by extolling Jael, a humble "tent-dwelling woman" who empowered by God, destroys a mighty general.
Of note, this song is a statement against the unjust societies that the Canaanite city-states represented as opposed to the more egalitarian family based system of the Israelites. While it is not quite a statement against cities, it is a condemnation of the negative forces at work within them.
Because of Deborah, Jael and Barak, Israel has forty years of peace. In other words, a generation passes, but unfortunately the familiar cycle is about to revisit Israel.
Oops, there it is! "The Israelites did what was evil in the sight of the Lord," Judges 6 tells us, so we know that oppression by Canaanites cannot be far behind. But it is worse than usual, it would seem the oppressions are getting worse. The Midianites have oppressed Israel, and part of this oppression is the fact that every season the Midianites come and take the spoils of the land that Israel has worked hard to produce. Israel flees to the hills to live in caves and hideouts. Year after year this continues, finally Israel cries out to God, who hearing the cry, sends a prophet to remind Israel of what they were supposed to do, as well as what they did.
God sends an angel to Gideon to arouse the people of Israel and throw off the oppression of Midian. Gideon however has concerns and his response is not immediate. Again we are seeing the slow decay of a relationship between God and Israel, even the judges are slow to respond. After Gideon tests the angel, he truly hears the voice of God and follows God's instructions. He destroys the altar of Baal, but does it at night since he fears the people will interfere if he tries to do it during the day.
Initially the people want to kill Gideon but Gideon's father steps in and says "Let Baal come and contend with him." I guess since it was Gideon's father's to begin with, this argument wins the day.bAs the armies of Midian and its allies gather, word spreads among several of the tribes of Israel to gather and take up arms. Gideon, still has some reservations, and once again he tests God with the fleece. That the fleece was dry in the morning but the ground around it was wet, is a sign that Israel will prevail.
Psalm 40-41
The 40th Psalm is a Psalm of thanksgiving that opens the way for a prayer for help. It opens with a hymn of thanks for help that came from Lord. This experience of remembering this past time as well as other instances where God has listened and acted on behalf of the psalmist is the foundation for the thanksgiving.
Because of these acts of deliverance and salvation, the author does not provide sacrificial offerings, instead, the psalmist proclaims these acts with his or her mouth and proclaims the goodness of God. The Word of God is contained in the author's heart. The psalmist is a witness to the community.
The Psalm now shifts into a new plea for help. Based upon previous experience, the psalmist is bold enough to seek the deliverance of God. While evil is about him or her, it would also seem that the psalmists own behavior has lead him or her into trouble. For those who threaten the psalmist, for those who want to see him or her hurt, the psalmist seeks God's relief to put the to shame.
The 41st Psalm is set up as an address before a community in which the virtues of helping others is established as God's way. This address then leads to a plea for help from God.
After establishing that God assists the sick and those in need, the psalmist then seeks such assistance. The sickness that has afflicted the psalmist must be rather dire, and the psalmist assumes that he or she must have greatly sinned for such an illness to come over them. Those around the psalmist assume he or she will die, even their closest friends.
Yet, God's sends healing and the psalmist recovers, leading to a closing hymn.
The song opens with a possible reference to Nazirites found in the description of "locks", referring to long hair of those dedicated to God. The appearance of the Lord comes, and possibly shifts the battle with a deluge of water and earthquake. Israel senses that God is fighting for them.
The song provides a chronology, after Shamgar and before Jael the situation was tenuous in Israel but then things greatly prospered because of Deborah's activity. All, rich and poor are called to rejoice and celebrate. The list of those tribes who responded to the call of Barak are then listed, noticeably absent are Judah and Simeon. Evidently the southernmost tribes did not participate. Finally the song ends with by extolling Jael, a humble "tent-dwelling woman" who empowered by God, destroys a mighty general.
Of note, this song is a statement against the unjust societies that the Canaanite city-states represented as opposed to the more egalitarian family based system of the Israelites. While it is not quite a statement against cities, it is a condemnation of the negative forces at work within them.
Because of Deborah, Jael and Barak, Israel has forty years of peace. In other words, a generation passes, but unfortunately the familiar cycle is about to revisit Israel.
Oops, there it is! "The Israelites did what was evil in the sight of the Lord," Judges 6 tells us, so we know that oppression by Canaanites cannot be far behind. But it is worse than usual, it would seem the oppressions are getting worse. The Midianites have oppressed Israel, and part of this oppression is the fact that every season the Midianites come and take the spoils of the land that Israel has worked hard to produce. Israel flees to the hills to live in caves and hideouts. Year after year this continues, finally Israel cries out to God, who hearing the cry, sends a prophet to remind Israel of what they were supposed to do, as well as what they did.
God sends an angel to Gideon to arouse the people of Israel and throw off the oppression of Midian. Gideon however has concerns and his response is not immediate. Again we are seeing the slow decay of a relationship between God and Israel, even the judges are slow to respond. After Gideon tests the angel, he truly hears the voice of God and follows God's instructions. He destroys the altar of Baal, but does it at night since he fears the people will interfere if he tries to do it during the day.
Initially the people want to kill Gideon but Gideon's father steps in and says "Let Baal come and contend with him." I guess since it was Gideon's father's to begin with, this argument wins the day.bAs the armies of Midian and its allies gather, word spreads among several of the tribes of Israel to gather and take up arms. Gideon, still has some reservations, and once again he tests God with the fleece. That the fleece was dry in the morning but the ground around it was wet, is a sign that Israel will prevail.
Psalm 40-41
The 40th Psalm is a Psalm of thanksgiving that opens the way for a prayer for help. It opens with a hymn of thanks for help that came from Lord. This experience of remembering this past time as well as other instances where God has listened and acted on behalf of the psalmist is the foundation for the thanksgiving.
Because of these acts of deliverance and salvation, the author does not provide sacrificial offerings, instead, the psalmist proclaims these acts with his or her mouth and proclaims the goodness of God. The Word of God is contained in the author's heart. The psalmist is a witness to the community.
The Psalm now shifts into a new plea for help. Based upon previous experience, the psalmist is bold enough to seek the deliverance of God. While evil is about him or her, it would also seem that the psalmists own behavior has lead him or her into trouble. For those who threaten the psalmist, for those who want to see him or her hurt, the psalmist seeks God's relief to put the to shame.
The 41st Psalm is set up as an address before a community in which the virtues of helping others is established as God's way. This address then leads to a plea for help from God.
After establishing that God assists the sick and those in need, the psalmist then seeks such assistance. The sickness that has afflicted the psalmist must be rather dire, and the psalmist assumes that he or she must have greatly sinned for such an illness to come over them. Those around the psalmist assume he or she will die, even their closest friends.
Yet, God's sends healing and the psalmist recovers, leading to a closing hymn.
Friday, April 12, 2013
Judges 3-4 & Mark 1
The scene is further set in Judges 3 as we are informed that the reason that the Canaanites remained in the Land was because God wanted to test the new generation that might have been born following the conquest. This sort of rationalization might reflect an opinion of an editor more so than an actual reflection of history. The point is made however, Israel is challenged by a people and a way of life that do not reflect God's Will. How will they respond to this challenge?
Well, unfortunately they do not respond well, as instead of fighting against this system, they accept it and its gods reflected in their worship of Baal and Asherah, Baal is the Canaanite storm god and warrior and Asherah his consort. The Israelites then fall under the control of the Canaanites living around them and are oppressed by King Cushan-rishathaim, which means Cushan double wickedness. When the people cry out to God, we are introduced to the first judge God raises up, Othniel. Othniel defeats king double wickedness and the people live in peace for 40 years, or a generation.
After a generation, Israel again falls to temptation and they are oppressed for 18 years by King Eglon. God raises up Ehud who fashions a sword and hides it on his right thigh. Since he is left handed, it is believed that keeping it on his right side would not have been normal. (Not sure I agree with that, since one normally draws a sword across one's body, but hey, never let the facts get in the way of a good story.) Pretending to bring a tribute to Eglon, he gets some private time and kills the king, then leads the Israelites to victory on the field of battle.
The story of Ehud is followed by a brief, very brief story of Shamgar who judged following Ehud. The interesting thing about Shamgar is that he might not have been an Israelite. His name is foreign and the reference to being a son of Anath might mean he was a member of a military society dedicated to the war goddess Anath.
Judges 4 strikes a blow, quite literally I might add, for women leaders in Israel. First, the formula continues, Israel sins, is given over to oppression, then they cry out. We are told Deborah is the judge, and she seems to begin her role of judge by deciding disagreements, but now takes on a military role. She summons Barak and calls him to take up sword against Sisera, the mighty general of King Jabin. Since he only agrees to go if Deborah goes, she tells him he will miss out on great glory.
As the Israelites defeat the Canaanites, Sisera flees and finds refuge, so he thinks, with descendants of Moses' father in law. However, Jael, the wife of Heber, drives a spike into Sisera's head and kills him. Barak is robbed of the glory of taking the life of Sisera and Jael is recording in history of Israel as delivering a blow to the oppressors of Israel.
Mark 1
Mark is the first gospel, Matthew has usually been in the primary position in the listing in scripture, but most commentators and historians believe that Mark was written first and became one of the sources that Matthew and Luke worked from as well. Who was it written by? We really don't know. Some ancient traditions held that Mark was a biographer of Peter and that the gospel is the account of Peter. Still others just believe it was an anonymous writer who took the name of Mark for the title.
Many believe that the 13th chapter of the Gospel of Mark, which speaks of the destruction of the temple, dates the gospel to the period during the Jewish revolt in Jerusalem and the subsequent destruction of the temple by the Romans. This dates the gospel to a period between 60 and 70 CE (AD) which would make it the earliest gospel.
The gospel itself is short and moves quickly. The language of the gospel, if literally rendered, would be "and then...and then..." so the story is almost "breathless" in its telling. The language used is also simple, the Greek is less sophisticated than what appears in Luke for instance. It is believed that originally the gospel ends at 16:8 but with the appearance of the Gospels of Luke and Matthew, someone added the remaining verses to tell more of the Resurrection story.
The gospel itself does not hold itself to be a history but a witness to Christ. It is told in style consistent with biographies at the time it was written. The significant telling is about what the "messiah" is. The messiah is not a military leader but a teacher, prophet and miracle worker. This fact seems to mystify the followers of Jesus, which leads to a negative portrayal of many including the disciples.
So Mark begins where Malachi leaves off. Malachi is listed as the last of the Lesser Prophets and he ends his prophetic ministry by referencing the return of Elijah, who is believed to return prior to the Messiah and the coming of the Day of the Lord. Mark describes John the Baptist in same way the Elijah is described, therefore signaling that the day that Israel had long awaited was drawing near.
Having established this setting, Mark moves into the baptism of Jesus, the temptations and the call of the disciples in rapid succession. It is clear that while these events are important, that greater things lie ahead for Mark, so why dally. Notice, however, the significance of the wilderness in this telling. Mark is reminding the reader of Israel's tradition of traveling through the wilderness, of being tested in the wilderness, but also of God's work in Israel during their wilderness experience. Notice as well the imperative of the Holy Spirit, which "descends" upon Jesus and then "drove" him into the wilderness.
Mark quickly moves on in telling the story of Jesus ministry. Of significance in the Mark 1 is that we find out that the evil spirits in the world recognize Jesus for who he is even if the disciples or those around Jesus do not. Jesus continually astounds and befuddles others in the Gospel of Mark, and rarely do they understand him.
In the encounter with the leper, the author is making known that Jesus is something different; only the divine where able to cure leprosy, only the sacred can make clean. However, there is continuity with the old as well, for Jesus tells the cured leper to obey the Mosaic law and present himself to a priest. While this new thing has come, it still stands in the tradition of God's work in Israel.
Well, unfortunately they do not respond well, as instead of fighting against this system, they accept it and its gods reflected in their worship of Baal and Asherah, Baal is the Canaanite storm god and warrior and Asherah his consort. The Israelites then fall under the control of the Canaanites living around them and are oppressed by King Cushan-rishathaim, which means Cushan double wickedness. When the people cry out to God, we are introduced to the first judge God raises up, Othniel. Othniel defeats king double wickedness and the people live in peace for 40 years, or a generation.
After a generation, Israel again falls to temptation and they are oppressed for 18 years by King Eglon. God raises up Ehud who fashions a sword and hides it on his right thigh. Since he is left handed, it is believed that keeping it on his right side would not have been normal. (Not sure I agree with that, since one normally draws a sword across one's body, but hey, never let the facts get in the way of a good story.) Pretending to bring a tribute to Eglon, he gets some private time and kills the king, then leads the Israelites to victory on the field of battle.
The story of Ehud is followed by a brief, very brief story of Shamgar who judged following Ehud. The interesting thing about Shamgar is that he might not have been an Israelite. His name is foreign and the reference to being a son of Anath might mean he was a member of a military society dedicated to the war goddess Anath.
Judges 4 strikes a blow, quite literally I might add, for women leaders in Israel. First, the formula continues, Israel sins, is given over to oppression, then they cry out. We are told Deborah is the judge, and she seems to begin her role of judge by deciding disagreements, but now takes on a military role. She summons Barak and calls him to take up sword against Sisera, the mighty general of King Jabin. Since he only agrees to go if Deborah goes, she tells him he will miss out on great glory.
As the Israelites defeat the Canaanites, Sisera flees and finds refuge, so he thinks, with descendants of Moses' father in law. However, Jael, the wife of Heber, drives a spike into Sisera's head and kills him. Barak is robbed of the glory of taking the life of Sisera and Jael is recording in history of Israel as delivering a blow to the oppressors of Israel.
Mark 1
Mark is the first gospel, Matthew has usually been in the primary position in the listing in scripture, but most commentators and historians believe that Mark was written first and became one of the sources that Matthew and Luke worked from as well. Who was it written by? We really don't know. Some ancient traditions held that Mark was a biographer of Peter and that the gospel is the account of Peter. Still others just believe it was an anonymous writer who took the name of Mark for the title.
Many believe that the 13th chapter of the Gospel of Mark, which speaks of the destruction of the temple, dates the gospel to the period during the Jewish revolt in Jerusalem and the subsequent destruction of the temple by the Romans. This dates the gospel to a period between 60 and 70 CE (AD) which would make it the earliest gospel.
The gospel itself is short and moves quickly. The language of the gospel, if literally rendered, would be "and then...and then..." so the story is almost "breathless" in its telling. The language used is also simple, the Greek is less sophisticated than what appears in Luke for instance. It is believed that originally the gospel ends at 16:8 but with the appearance of the Gospels of Luke and Matthew, someone added the remaining verses to tell more of the Resurrection story.
The gospel itself does not hold itself to be a history but a witness to Christ. It is told in style consistent with biographies at the time it was written. The significant telling is about what the "messiah" is. The messiah is not a military leader but a teacher, prophet and miracle worker. This fact seems to mystify the followers of Jesus, which leads to a negative portrayal of many including the disciples.
So Mark begins where Malachi leaves off. Malachi is listed as the last of the Lesser Prophets and he ends his prophetic ministry by referencing the return of Elijah, who is believed to return prior to the Messiah and the coming of the Day of the Lord. Mark describes John the Baptist in same way the Elijah is described, therefore signaling that the day that Israel had long awaited was drawing near.
Having established this setting, Mark moves into the baptism of Jesus, the temptations and the call of the disciples in rapid succession. It is clear that while these events are important, that greater things lie ahead for Mark, so why dally. Notice, however, the significance of the wilderness in this telling. Mark is reminding the reader of Israel's tradition of traveling through the wilderness, of being tested in the wilderness, but also of God's work in Israel during their wilderness experience. Notice as well the imperative of the Holy Spirit, which "descends" upon Jesus and then "drove" him into the wilderness.
Mark quickly moves on in telling the story of Jesus ministry. Of significance in the Mark 1 is that we find out that the evil spirits in the world recognize Jesus for who he is even if the disciples or those around Jesus do not. Jesus continually astounds and befuddles others in the Gospel of Mark, and rarely do they understand him.
In the encounter with the leper, the author is making known that Jesus is something different; only the divine where able to cure leprosy, only the sacred can make clean. However, there is continuity with the old as well, for Jesus tells the cured leper to obey the Mosaic law and present himself to a priest. While this new thing has come, it still stands in the tradition of God's work in Israel.
Judges 1-2 & Romans 16
It would appear that the story of Israel is over at the end of Joshua; over because the promise of God has been fulfilled, the people have entered into Canaan and have taken possession of it. Finally at the end of Joshua, they affirm their commitment to the Sinai covenant. All is good, right? Not quite.
The Book of Judges is a critical text in the life of Israel for several reasons. First, in terms of literature of the bible, it begins a section that we refer to as the Histories. This work spans from Judges to the end of 2 Kings and covers roughly a thousand years. Second, it helps bridge the gap between Joshua and the rise of Samuel, laying the groundwork for rise of David, which sets in motion the belief in the Messiah. Finally, it demonstrates the difficulty that Israel will have living in the covenant with God.
The Book of Judges roughly covers the period from 1200 BCE to 1000 BCE. The book covers the story of the major leaders of Israel at this time. The leaders are called judges but are more than judicial figures for many are military leaders as well. These judges will work to lead the confederation of tribes who have conquered the land but who are challenged by the presence of other people within the region of Canaan.
The cycle of the book follows a vicious cycle of Israel's apostasy against God which leads to their oppression by others. Realizing the errors of their ways, Israel turns back to God, who lifts up a judge and leads Israel out of oppression. Of course, the people then turn away from God again. This cycle continues but with each spiral, the sin of Israel gets greater and greater. Finally, at the end, it is as if Israel has forgotten God altogether.
It is obvious in reading Judges 1 that there seems to be a different view of the conquest of the land. If we are to take the Book of Joshua on its merits, then we would believe that a unified invasion of Canaan has created a new state of Israel or at least a confederacy of tribes that dominates the landscape. The first chapter of Judges however offers a different view. In this version, certain tribes work together, particularly Judah and Simeon plus Joseph to drive the Canaanites out of their region. Other tribes do not have the same kind of success.
I might be inclined to believe that this version comes from a source friendly with the southern kingdom and/or Davidic line since the tribes that comprise the southern kingdom of Judah receive a favorable review, while the other tribes not so much. The situation that exists on the ground: Israel is in a precarious position, some of the Canaanite tribes have been subjugated yet others remain to harass Israel.
An angel of the Lord appears in Judges 2, and quickly offers the verdict that Israel has not lived up to their end of the bargain for they have not driven the people from the land, they have not torn down the altars of the peoples. So God informs them they God will not drive the people out before the Israelites.
The Book of Judges then records the death of Joshua and quickly moves to speak of the apostasy of Israel; they turn to worship Baal, the local god of Canaan. God's anger is kindled against Israel and Israel's enemies are enabled to oppress Israel. The text then gives a synopsis of the book, tells how God raised judges and the people were redeemed but then fell back into idolatry and worship of other gods.
The scene has been set for the journey through Judges.
However, before we move on, let me make a couple of points. First, the Canaanites do not represent some evil people that must be destroyed or even that God plays favorites, preferring Israel to the Canaanites. Instead the Canaanites represent a system that must be opposed. Their system leads to death, it is oppressive, it destroys; so this system must be opposed. In the first chapter we hear about how some Israelites enslave the Canaanites. This is one of Israel's first sins, they are succumbing to living like inhabitants of the land, they are destroying and oppressing.
Second, the role of women is very important in Judges. It is believed that during this time, historically, if not biblically, Israel was a very egalitarian society. In this first chapter we are introduced to Achsah, who is smart and strong. It is she who asked for a blessing and a gift of land, when even the man she is given to does not. We are meeting women in Judges who go against what the typical stereotype in the scripture is.
Romans 16
Paul ends his letter to the church in Rome by references many of his co-workers who now are in Rome or will be coming to Rome. Of significance is the number of women who Paul counts as co-workers and benefactors. These names, which do not appear in other places for the most part, offer us a glimpse of what the early church may have looked like. It also shows us that Paul understands himself to be part of a larger community, that even his own ministry occurs within community.
Once again, Paul makes a plea for unity and to keep the community free from dissension. Then the letter is closed in a doxology that most believe to be added at a later time. On the Letter to the Romans and 2 Peter in the NT ends with a doxology which means the letter may have been used in worship.
The Book of Judges is a critical text in the life of Israel for several reasons. First, in terms of literature of the bible, it begins a section that we refer to as the Histories. This work spans from Judges to the end of 2 Kings and covers roughly a thousand years. Second, it helps bridge the gap between Joshua and the rise of Samuel, laying the groundwork for rise of David, which sets in motion the belief in the Messiah. Finally, it demonstrates the difficulty that Israel will have living in the covenant with God.
The Book of Judges roughly covers the period from 1200 BCE to 1000 BCE. The book covers the story of the major leaders of Israel at this time. The leaders are called judges but are more than judicial figures for many are military leaders as well. These judges will work to lead the confederation of tribes who have conquered the land but who are challenged by the presence of other people within the region of Canaan.
The cycle of the book follows a vicious cycle of Israel's apostasy against God which leads to their oppression by others. Realizing the errors of their ways, Israel turns back to God, who lifts up a judge and leads Israel out of oppression. Of course, the people then turn away from God again. This cycle continues but with each spiral, the sin of Israel gets greater and greater. Finally, at the end, it is as if Israel has forgotten God altogether.
It is obvious in reading Judges 1 that there seems to be a different view of the conquest of the land. If we are to take the Book of Joshua on its merits, then we would believe that a unified invasion of Canaan has created a new state of Israel or at least a confederacy of tribes that dominates the landscape. The first chapter of Judges however offers a different view. In this version, certain tribes work together, particularly Judah and Simeon plus Joseph to drive the Canaanites out of their region. Other tribes do not have the same kind of success.
I might be inclined to believe that this version comes from a source friendly with the southern kingdom and/or Davidic line since the tribes that comprise the southern kingdom of Judah receive a favorable review, while the other tribes not so much. The situation that exists on the ground: Israel is in a precarious position, some of the Canaanite tribes have been subjugated yet others remain to harass Israel.
An angel of the Lord appears in Judges 2, and quickly offers the verdict that Israel has not lived up to their end of the bargain for they have not driven the people from the land, they have not torn down the altars of the peoples. So God informs them they God will not drive the people out before the Israelites.
The Book of Judges then records the death of Joshua and quickly moves to speak of the apostasy of Israel; they turn to worship Baal, the local god of Canaan. God's anger is kindled against Israel and Israel's enemies are enabled to oppress Israel. The text then gives a synopsis of the book, tells how God raised judges and the people were redeemed but then fell back into idolatry and worship of other gods.
The scene has been set for the journey through Judges.
However, before we move on, let me make a couple of points. First, the Canaanites do not represent some evil people that must be destroyed or even that God plays favorites, preferring Israel to the Canaanites. Instead the Canaanites represent a system that must be opposed. Their system leads to death, it is oppressive, it destroys; so this system must be opposed. In the first chapter we hear about how some Israelites enslave the Canaanites. This is one of Israel's first sins, they are succumbing to living like inhabitants of the land, they are destroying and oppressing.
Second, the role of women is very important in Judges. It is believed that during this time, historically, if not biblically, Israel was a very egalitarian society. In this first chapter we are introduced to Achsah, who is smart and strong. It is she who asked for a blessing and a gift of land, when even the man she is given to does not. We are meeting women in Judges who go against what the typical stereotype in the scripture is.
Romans 16
Paul ends his letter to the church in Rome by references many of his co-workers who now are in Rome or will be coming to Rome. Of significance is the number of women who Paul counts as co-workers and benefactors. These names, which do not appear in other places for the most part, offer us a glimpse of what the early church may have looked like. It also shows us that Paul understands himself to be part of a larger community, that even his own ministry occurs within community.
Once again, Paul makes a plea for unity and to keep the community free from dissension. Then the letter is closed in a doxology that most believe to be added at a later time. On the Letter to the Romans and 2 Peter in the NT ends with a doxology which means the letter may have been used in worship.
Thursday, April 11, 2013
Joshua 23-24 & Romans 15
Israel now enters into another period of transition as Joshua ages. Who will be the new leader, how shall Israel live and survive? These are questions that Joshua begins to answer in his farewell discourse that begins in Joshua 23. Joshua gathers the people and exhorts them to remain committed to the covenant. He repeatedly refers to the Divine Warrior who had lead Israel in conquest of the Promised Land. He warns then against becoming like others who previously lived in land and turning away from God. If Israel fails to follow God, then God will refuse to drive out other peoples from the land. Given what will happen in the next book, this is a significant statement. Further, on three occassions he tells the Israelites might be expelled from the land should they fail to live into the covenant. In essence, Israel will not "live" without God, and like Moses before him, he encourages Israel to choose life.
Joshua continues in Joshua 24 to speak of the work of God. He recites the history of Israel, going back to Abraham and how God has guided Israel to the place that they now reside. He recounts the times that God has acted to save Israel and lead them to liberation and victory. But, he realizes that the choice to follow God is a free choice and so he challenges Israel to do so. When Israel initially say yes to the covenant, he warns them again that this will be hard, do they really want to do this? But Israel remains committed and Joshua renews the covenant with Israel.
The end of the Book of Joshua occurs with the passing of Joshua and Eleazar. The leaders that the Lord raised up after Moses and Aaron died, have now died. Who will lead Israel?
If you seek this answer, then continue in the journey to the Book of Judges.
Romans 15
Paul continues in emphasis the need for unity of the early believers and he offers Jesus as the example. Jesus, who was the strongest, was willing to put up with the "weak", and so should we. Through our willingness to live for others in our community, we can live in harmony. This harmony then leads to one great voice extolling the glory of God.
The unity of the community of believers include Gentile and Jewish members of it. While I would assume that Paul is referring to just the church, it is not out of the realm for Paul to referring to all Jews and Gentiles living in the unity of Christ, for he has already demonstrated that Israel are still God's Chosen.
As Paul begins to draw the letter to a close, he points out that the church of Rome has already received wonderful teachings and that they themselves have many gifts and a vast knowledge. However, Paul felt compelled to write the letter to emphasize some points of concern. At the heart of these concerns is Paul's fervent belief that both Jew and Gentile have been welcomed into this new work of God, and he rejoices (and boasts) in his ministry to the Greeks.
It is this ministry that has kept Paul from coming to Rome sooner but now he is beginning to prepare to come to Rome after he first returns to Jerusalem. Once Paul takes the collection gathered from Macedonia and Greece for the needy of Jerusalem, he will turn his sites on Rome and the West.
Joshua continues in Joshua 24 to speak of the work of God. He recites the history of Israel, going back to Abraham and how God has guided Israel to the place that they now reside. He recounts the times that God has acted to save Israel and lead them to liberation and victory. But, he realizes that the choice to follow God is a free choice and so he challenges Israel to do so. When Israel initially say yes to the covenant, he warns them again that this will be hard, do they really want to do this? But Israel remains committed and Joshua renews the covenant with Israel.
The end of the Book of Joshua occurs with the passing of Joshua and Eleazar. The leaders that the Lord raised up after Moses and Aaron died, have now died. Who will lead Israel?
If you seek this answer, then continue in the journey to the Book of Judges.
Romans 15
Paul continues in emphasis the need for unity of the early believers and he offers Jesus as the example. Jesus, who was the strongest, was willing to put up with the "weak", and so should we. Through our willingness to live for others in our community, we can live in harmony. This harmony then leads to one great voice extolling the glory of God.
The unity of the community of believers include Gentile and Jewish members of it. While I would assume that Paul is referring to just the church, it is not out of the realm for Paul to referring to all Jews and Gentiles living in the unity of Christ, for he has already demonstrated that Israel are still God's Chosen.
As Paul begins to draw the letter to a close, he points out that the church of Rome has already received wonderful teachings and that they themselves have many gifts and a vast knowledge. However, Paul felt compelled to write the letter to emphasize some points of concern. At the heart of these concerns is Paul's fervent belief that both Jew and Gentile have been welcomed into this new work of God, and he rejoices (and boasts) in his ministry to the Greeks.
It is this ministry that has kept Paul from coming to Rome sooner but now he is beginning to prepare to come to Rome after he first returns to Jerusalem. Once Paul takes the collection gathered from Macedonia and Greece for the needy of Jerusalem, he will turn his sites on Rome and the West.
Wednesday, April 10, 2013
Joshua 20-22 & Psalm 39
God and Joshua now turn their attention to completing plans laid out for by God and Moses. Joshua 20 speaks of the cities of refuge, cities set up in each of the tribal regions with the instructions on how to deal with a slayer fleeing to a city of refuge.
Again, now is the time to implement plans made earlier by God and Moses as the Levites receive their lands in Joshua 21. Of particular interest, notice that the descendants of Aaron recieve cities that have significance to the history of Israel because they were significant in the time of Abraham, Isaac and Jacob.
Having helped the rest of Israel defeat the inhabitants of Canaan, the tribes of Reuben, Gad and Manassah have fulfilled their pledge and now are given leave to return home to the east of the Jordan in Joshua 22.
Thinking that now it was a time of peace, the tribes of the east established an altar as a reminder to future generations of the people of Israel who reside on both sides of the Jordan. The western tribes, fearing that they are worshipping foreign gods come out against the east. A delegation is sent to the east, lead by Phinehas. It is determined that the east did not err and turn from God, so tribes return back to their lands. However, the story tells how serious, at the beginning any way, Israel was to remain in covenant with God.
Psalm 39
This is a fascinating Psalm that speaks of one who is struggling with the human condition. It would seem the psalmist has followed a period of silence, while questions and complaints well up within, bubbling forth. Yet, the psalmist seems to bite his or her tongue.
Finally the Psalmist seeks answers and addresses God. Perhaps the tribulation is seen as an act of God for a transgression or perhaps the people is just suffering from live in general. The psalmist though seeks to know about life in general, its fleeting nature, its pitfalls. It is possible as well, that the end of the psalm is a request to be allowed to die in peace.
While a fascinating Psalm, it is also powerful for the psalmist desire to know more about life and asking the difficult questions we all have. As a Psalm it is a reminder that we can turn to God with these difficult and honest questions.
Again, now is the time to implement plans made earlier by God and Moses as the Levites receive their lands in Joshua 21. Of particular interest, notice that the descendants of Aaron recieve cities that have significance to the history of Israel because they were significant in the time of Abraham, Isaac and Jacob.
Having helped the rest of Israel defeat the inhabitants of Canaan, the tribes of Reuben, Gad and Manassah have fulfilled their pledge and now are given leave to return home to the east of the Jordan in Joshua 22.
Thinking that now it was a time of peace, the tribes of the east established an altar as a reminder to future generations of the people of Israel who reside on both sides of the Jordan. The western tribes, fearing that they are worshipping foreign gods come out against the east. A delegation is sent to the east, lead by Phinehas. It is determined that the east did not err and turn from God, so tribes return back to their lands. However, the story tells how serious, at the beginning any way, Israel was to remain in covenant with God.
Psalm 39
This is a fascinating Psalm that speaks of one who is struggling with the human condition. It would seem the psalmist has followed a period of silence, while questions and complaints well up within, bubbling forth. Yet, the psalmist seems to bite his or her tongue.
Finally the Psalmist seeks answers and addresses God. Perhaps the tribulation is seen as an act of God for a transgression or perhaps the people is just suffering from live in general. The psalmist though seeks to know about life in general, its fleeting nature, its pitfalls. It is possible as well, that the end of the psalm is a request to be allowed to die in peace.
While a fascinating Psalm, it is also powerful for the psalmist desire to know more about life and asking the difficult questions we all have. As a Psalm it is a reminder that we can turn to God with these difficult and honest questions.
Joshua 16-19 & Romans 14
For the most part, these chapters continue in the giving of the territory to the tribes of Israel. In Joshua 16, Joshua provides for the "Josephites", the tribes of Manasseh and Ephraim. In time, Ephraim will become a powerful tribe and dominate the northern kingdom. However, for now they receive their lot. The end of the chapter mentions that they did not drive the Canaanites from the land but subjected to servitude. This is important since in the next book of Judges the Canaanites will cause problems for Israel.
Joshua 17 continues with the gift to the Josephites and the tribe actual complains that they are given too small a land, since they were favored by God in the story of Joseph. However Joshua gives them the option for more land but they turn it down since it involves having to remove trees and Canaanites from the land. The chapter ends with Joshua exhorting the tribes of Joseph to drive the Canaanites from the land, which they do not.
In Joshua 18, Joshua commissions a survey to divide the rest of the land in order to provide lots for the remaining tribes. Finally by the end of Joshua 19, all the land has been divided and Joshua recieves the town of Timnath-serah.
Romans 14
After much writing that is frequently confusing for us to follow, Paul writes a clear statement on Christian unity. We live our lives not for ourselves, but for others. Just a Christ lived for us, we too live for others as Christ does. If our actions lead to discomfort or confusion for our brothers and sisters in faith, then we must change our practices. All practices within the Christian community stem from the grace of God, therefore it is not our place to regard these practices with contempt. If god has welcomed them into God's household, then it is not for another to judge God's decision. We are not to become stumbling blocks to others, but we must affirm the Gospel that we have received through the Holy Spirit, that in Christ was are saved, not through our own actions and judgments.
If Paul was to be clear about anything, it truly is a gift that he is clear in Romans 14.
Joshua 17 continues with the gift to the Josephites and the tribe actual complains that they are given too small a land, since they were favored by God in the story of Joseph. However Joshua gives them the option for more land but they turn it down since it involves having to remove trees and Canaanites from the land. The chapter ends with Joshua exhorting the tribes of Joseph to drive the Canaanites from the land, which they do not.
In Joshua 18, Joshua commissions a survey to divide the rest of the land in order to provide lots for the remaining tribes. Finally by the end of Joshua 19, all the land has been divided and Joshua recieves the town of Timnath-serah.
Romans 14
After much writing that is frequently confusing for us to follow, Paul writes a clear statement on Christian unity. We live our lives not for ourselves, but for others. Just a Christ lived for us, we too live for others as Christ does. If our actions lead to discomfort or confusion for our brothers and sisters in faith, then we must change our practices. All practices within the Christian community stem from the grace of God, therefore it is not our place to regard these practices with contempt. If god has welcomed them into God's household, then it is not for another to judge God's decision. We are not to become stumbling blocks to others, but we must affirm the Gospel that we have received through the Holy Spirit, that in Christ was are saved, not through our own actions and judgments.
If Paul was to be clear about anything, it truly is a gift that he is clear in Romans 14.
Monday, April 8, 2013
Joshua 12-15 & Romans 13
Just in case you were not paying attention, the author(s) of Joshua provide a listing in Joshua 12 of all those defeated by first Moses and then Joshua.
As if the conquest listed in Joshua 12 was not enough, God reminds Joshua of that which is not conquered in Joshua 13. This region represented by the western lands to the coast, which remain Philistine strongholds, and then the northern region stretching into Lebanon. Eventually under David the Philistine lands will come under Israelite control, but the regions to the north never are conquered.
The remainder of the 13th chapter speaks of how the land to the east of the Jordan River is divided among the tribes of Reuben, Gad and Manasseh. Notice how they are ascribed by Moses. To the west of the Jordan, Joshua 14-15 outlines how this land is divided by Joshua and Eleazar to the tribe of Judah.
Romans 13
Paul turns his attention in this chapter to the relationship between the Christian community and the civil authorities. Since God is the ruler of all, then those civil authorities, who job it is to promote the good of society and to punish the wicked, are to be supported by the Christian community.
Paul, however, does not speak about the evil of civil authorities, and this fact is then perverted for other;s own selfish agenda. (See the German Christian Church during the Nazi reign.)
Paul, believing that Christ's return was imminent, exhorts the community to live in the love of Christ and to order their lives in a way reflective of being ready for this return.
As if the conquest listed in Joshua 12 was not enough, God reminds Joshua of that which is not conquered in Joshua 13. This region represented by the western lands to the coast, which remain Philistine strongholds, and then the northern region stretching into Lebanon. Eventually under David the Philistine lands will come under Israelite control, but the regions to the north never are conquered.
The remainder of the 13th chapter speaks of how the land to the east of the Jordan River is divided among the tribes of Reuben, Gad and Manasseh. Notice how they are ascribed by Moses. To the west of the Jordan, Joshua 14-15 outlines how this land is divided by Joshua and Eleazar to the tribe of Judah.
Romans 13
Paul turns his attention in this chapter to the relationship between the Christian community and the civil authorities. Since God is the ruler of all, then those civil authorities, who job it is to promote the good of society and to punish the wicked, are to be supported by the Christian community.
Paul, however, does not speak about the evil of civil authorities, and this fact is then perverted for other;s own selfish agenda. (See the German Christian Church during the Nazi reign.)
Paul, believing that Christ's return was imminent, exhorts the community to live in the love of Christ and to order their lives in a way reflective of being ready for this return.
Joshua 10-11 & Psalm 38
The treaty with Gibeon is quickly tested in Joshua 10 as the neighboring kingdoms hear about it. Lead by the king of Jerusalem, the cities go up against Gibeon who then sends for assistance from Israel. Not only do the people of Israel faithfully respond to this desperate plea for assistance but so does the Divine Warrior.
In the first half of the account, it would seem that God takes a particular interest in the defeat of these kings, bringing confusion and hail stones upon their heads. Israel wins in a rout, forcing the kings to hole up in a cave. While trapping the kings in the cave, they turn back to destroy the armies of these kings. After defeating these armies, Joshua brings forth the kings and allows Israel to place their feet on the necks of the kings, showing how Israel has subjugated the peoples. Then the kings are put to death.
Joshua then leads Israel against the cities of these kings and lays waste to them. All that is except Jerusalem, which remains an independent city until David conquers it.
With the southern region conquered, Joshua and Israel can look north in Joshua 11. Hazor, the major city of the north by Galilee, leads the charge of the north but again the Divine Warrior falls upon this northern army. They are scattered and flea to the north. Israel then takes the cities, and completely destroys Hazor.
The chapter closes out with a quick run down of the conquests of Joshua and Israel, including the defeat the ancient enemy, the Anakim who now only reside in the Gaza region.
Psalm 38
The voice of one who is sick calls out for help to the Lord. The psalmist fears that the illness that inflicts him or her might be due to God's judgment on them so the prayer contains a confession. The hope is they by confessing one's sins, the psalmist will find themselves in a better standing with God and that God would relent. Whether the illness stems from God or not, the psalmist understands that only God can bring the healing that they seek, that only God can offer salvation.
In the first half of the account, it would seem that God takes a particular interest in the defeat of these kings, bringing confusion and hail stones upon their heads. Israel wins in a rout, forcing the kings to hole up in a cave. While trapping the kings in the cave, they turn back to destroy the armies of these kings. After defeating these armies, Joshua brings forth the kings and allows Israel to place their feet on the necks of the kings, showing how Israel has subjugated the peoples. Then the kings are put to death.
Joshua then leads Israel against the cities of these kings and lays waste to them. All that is except Jerusalem, which remains an independent city until David conquers it.
With the southern region conquered, Joshua and Israel can look north in Joshua 11. Hazor, the major city of the north by Galilee, leads the charge of the north but again the Divine Warrior falls upon this northern army. They are scattered and flea to the north. Israel then takes the cities, and completely destroys Hazor.
The chapter closes out with a quick run down of the conquests of Joshua and Israel, including the defeat the ancient enemy, the Anakim who now only reside in the Gaza region.
Psalm 38
The voice of one who is sick calls out for help to the Lord. The psalmist fears that the illness that inflicts him or her might be due to God's judgment on them so the prayer contains a confession. The hope is they by confessing one's sins, the psalmist will find themselves in a better standing with God and that God would relent. Whether the illness stems from God or not, the psalmist understands that only God can bring the healing that they seek, that only God can offer salvation.
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