The behavior of Baasha does not escape the Lord and a prophet, Jehu, is sent to bear a message to Baasha in 1 Kings 16. The message is much the same as the one sent to Jeroboam, Baasha has sinned and God will see an end to his reign and his line. Sure enough Baasha dies, and his son, Elah becomes king but is killed by one of his military leaders, Zimri. Zimri wipes out the family of Baasha, God's word comes true.
Zimri is not long for office, just seven days to be exact. When the army of Israel hears about Zimri's revolt, Omri, the army commander, marches against him. Zimri then retreats into the the citadel and burns it down while he was in it. Omri becomes king, but it would seem he too follows the path of sin.
It is important to note that historical evidence offers a glimpse grandeur of Israel during the reign of Omri and his son, Ahab. Israel becomes a regional power and the economy prospers. Israel eclipses its brother Judah in its might. Scripture, however, has an unflattering picture of the northern kingdom.
Clearly if Israel is to get back on track signs need to be sent. In 1 Kings 17 the prophet Elijah appears on the seen and God sends word through him that a drought will fall upon the land, which it does. Elijah will be cared for by God who sends ravens to provide food for him.
Elijah is then sent into the region of Sidon, from the land where Jezebel, wife of King Ahab, comes from to find a widow who will care for him. It is symbolic that Elijah goes into the land that traditionally worships Baal, but Baal is an impotent god who cannot bring relief from the drought and death. God, however, brings abundance, in the form of meal, and life, in the form of the resuscitated boy, in the land of Baal. The authors are attempting to demonstrate how God is the only true God and the bringer of life.
This confrontation between God and Baal will come to a head in the next chapter.
Psalm 58
Where can justice be found? That is the question of the psalmist in a scathing critique of "gods" and the ruling elite. Justice is to be found in the actions of people, it is not some far off concept, it is available to us but we choose not to pursue it. Or at least the rulers of the day have refused to follow and pursue it.
Because humans, the powerful anyway, have failed, the psalmist cries out to God who will surely bring justice. This is a call from the powerless to God to bring about righteousness.
It is a reminder that peace and justice are achievable, even for us. Yes, God will bring justice in the Kingdom but we are able to live in justice as well, if we truly choose to pursue it.
Psalm 59
In another plea for deliverance this psalm is from an individual who is offering up for a community. The wicked surround the righteous and persecute them. The psalmist pleas for God to intervene, but not to kill the wicked but to bring them down so that all will know of God's power and might. So perhaps then others will be convinced to turn back to God.
Friday, May 31, 2013
1 Kings 14-15 & 1 Corinthians 15
A two part narrative now begins in 1 Kings 14 as the story follows the northern kingdom of Israel and the southern kingdom of Judah. Following on Jeroboam's sin of creating high places of worship, we find out that his son, Abijah, is sick. Seeking to find out what will happen to Abijah, Jeroboam sends his wife, in disguise, to see the prophet Ahijah. God sends word to Ahijah that he will have a visitor who is Jeroboam's wife and gives him a message to give her.
It is not good news. Ahijah tells her that because of Jeroboam's sin, because he has failed to follow God in the manner of David, God will tear the kingdom away from Jeroboam and Jeroboam's line will die. The moment his wife sets foot back into the city, her son will die. At least her son will be mourned and have a proper burial, the rest of Jeroboam's line will not. Of course we are not told about how the line will die, just a short statement that Jeroboam dies with the rest of the information in the Book of Annals of the Kings of Israel, which has not be recovered.
Meanwhile in Judah, things are not much better. Rehoboam reigns but Judah is falling away from God. They are erecting new altars and following the ways of the other people. A sign of how far Judah has fallen is offered in the reality that Egypt is able to come sack the city and steal many of the items that Solomon had gathered, including treasures from the temple itself.
We are also told that a constant state of war seems to exist between Jeroboam and Rehoboam. The tribes of Israel have not found peace, only bloodshed.
The fall of Judah and Israel into sin continues in 1 Kings 15 as the pattern emerges. For the most part, the north will continue in its sin, growing worse with each king and reaching the lowest point under King Ahab. For Judah, it is more of a mixed bag, with most kings not following God but some, such as Asa, doing what they can to remain faithful to the covenant and follow the example of David.
The warfare between Israel and Judah continues, and Israel seems to have the upper hand in capturing territory in the south. The encroachment towards Jerusalem becomes such a concern, that Judah creates an alliance with Aram (Syria) to go to war against Israel. During this war, Israel is subdued and Judah is able to reclaim lost territory.
The story of Baasha confirms the judgment against Jeroboam, as Baasha eliminates any competition for the throne from his relatives, so the line of Jeroboam is cut short.
1 Corinthians 15
For Paul, to deny the resurrection is to deny the Gospel itself. It would seem that either some people in Corinth believed that spiritually they had achieved the "resurrection" in a spiritual level, or they held a belief that saw the resurrection as being spiritual following death. Both held a very limited and negative view of the human body and many denigrated matter and substance as well, which was a core of many of the Greek philosophers.
Paul, however, can only affirm the bodily resurrection. To deny the resurrection in a bodily form, negates the resurrection of Christ, who did appear to many including Paul. To deny a resurrection means that all belief in Jesus is for naught. God did raise the body in the Christ, God did defeat the power of death. Whatever shape or form of the body is only conjecture but for Paul, we will be transformed on that day. Our spiritual bodies will come and we will live in the kingdom forever. To deny this is to deny Christ.
It is not good news. Ahijah tells her that because of Jeroboam's sin, because he has failed to follow God in the manner of David, God will tear the kingdom away from Jeroboam and Jeroboam's line will die. The moment his wife sets foot back into the city, her son will die. At least her son will be mourned and have a proper burial, the rest of Jeroboam's line will not. Of course we are not told about how the line will die, just a short statement that Jeroboam dies with the rest of the information in the Book of Annals of the Kings of Israel, which has not be recovered.
Meanwhile in Judah, things are not much better. Rehoboam reigns but Judah is falling away from God. They are erecting new altars and following the ways of the other people. A sign of how far Judah has fallen is offered in the reality that Egypt is able to come sack the city and steal many of the items that Solomon had gathered, including treasures from the temple itself.
We are also told that a constant state of war seems to exist between Jeroboam and Rehoboam. The tribes of Israel have not found peace, only bloodshed.
The fall of Judah and Israel into sin continues in 1 Kings 15 as the pattern emerges. For the most part, the north will continue in its sin, growing worse with each king and reaching the lowest point under King Ahab. For Judah, it is more of a mixed bag, with most kings not following God but some, such as Asa, doing what they can to remain faithful to the covenant and follow the example of David.
The warfare between Israel and Judah continues, and Israel seems to have the upper hand in capturing territory in the south. The encroachment towards Jerusalem becomes such a concern, that Judah creates an alliance with Aram (Syria) to go to war against Israel. During this war, Israel is subdued and Judah is able to reclaim lost territory.
The story of Baasha confirms the judgment against Jeroboam, as Baasha eliminates any competition for the throne from his relatives, so the line of Jeroboam is cut short.
1 Corinthians 15
For Paul, to deny the resurrection is to deny the Gospel itself. It would seem that either some people in Corinth believed that spiritually they had achieved the "resurrection" in a spiritual level, or they held a belief that saw the resurrection as being spiritual following death. Both held a very limited and negative view of the human body and many denigrated matter and substance as well, which was a core of many of the Greek philosophers.
Paul, however, can only affirm the bodily resurrection. To deny the resurrection in a bodily form, negates the resurrection of Christ, who did appear to many including Paul. To deny a resurrection means that all belief in Jesus is for naught. God did raise the body in the Christ, God did defeat the power of death. Whatever shape or form of the body is only conjecture but for Paul, we will be transformed on that day. Our spiritual bodies will come and we will live in the kingdom forever. To deny this is to deny Christ.
1 Kings 12-13 & 1 Corinthians 14
Following the death of Solomon, the people of Israel, all tribes, gather in Shechem for a form of national assembly to witness to the coronation of Rehoboam, Solomon's son. Hearing of this, Jeroboam returns from Egypt to be a part of this dialogue. It seems that Jeroboam is held in high enough esteem that he speaks for the northern tribes and asks how Rehoboam is going to treat his fellow Israelites. Rehoboam asks for some time to formulate his response.
1 Kings 12 is a turning point for Israel, as they await the response of Rehoboam. Seeking counsel, Rehoboam calls together his father's advisors and asks their opinion. They respond by telling Rehoboam to go easy on the people, treat them with respect now and they will respect your reign. Obviously this is not what Rehoboam wants to do, so he seeks counsel of younger advisers, perhaps even his childhood friends, who are far more interested in being "tough." They tell Rehoboam to basically threaten the rest of Israel into submission.
Well, when this message is relayed to the people, the call is to return to their "tents" which is a call to arms. Jeroboam is raised by the northern tribes to be their leader and king, while Rehoboam returns to Jerusalem and raise his army to go to war. It would seem that Israelite will seek the blood of Israelite until the word of God comes.
Shemaiah carries word to Rehoboah that what is happening is God's will, and that Rehoboam must not go to war. Rehoboam is obedient to this word and returns home. Jeroboam, on the other hand, lacks this obedience. Fearing that the people of Israel will go to Jerusalem to worship at the temple and then be swayed to Rehoboam, Jeroboam creates his own shrine complete with golden calves for the people to worship. So while Rehoboam starts out not so well in his reign, he at least has listened to the word of God, unlike Jeroboam. For this reason, God will remain faithful to the house of David and they will remain in power. The north will be a place of much palace intrigue and bloodshed, a story will be hear about soon.
It is hard to make sense of 1 King 13, there is so much going on, so let me just summarize. A prophet from Judah comes north and proclaims judgment against the altars that Jeroboam has built. Jeroboam is convinced and asks the prophet to come home with him but the prophet will not. On his way home, another prophet from the north seeks out the first prophet, and invites him home. The first prophet tells the northern prophet that he is not to eat in the north, but the northern prophet announces that God has sent him to offer assistance to the prophet from Judah. So he eats with the northern prophet who then is told by God that the prophet from Judah should not have eaten and will be judged. Eventually the prophet from Judah is killed by a lion.
The moral of this whole story is that the judgment against the altar of the north will come true. I know, a round about way of saying but that is scripture for ya.
1 Corinthians 14
Paul now moves on to worship, where it seems that, again, divides have developed in the community, this one over speaking in tongues. In Corinth, and in the modern day church, those who spoke in tongues used this as a sign that they were of greater spiritual abilities and then distanced themselves from others in the community. Like elsewhere in the community, Paul must now heal this breach.
Paul recognizes speaking in tongues is a gift of the Spirit but as in all things, it is the gifts that build up the community in love, that are to be pursued. To speak in tongues allows one to communicate with God, so Paul would see this gift used in private prayer not in corporate worship. Instead, he elevates the gift of prophecy as appropriate for corporate worship as well as to proclaim the message to unbelievers. This is a Spiritual gift that will build up the community, therefore it is an expression of love, which is the greatest gift.
Before leaving the chapter, we must deal with the verses at the close, which command women to be silent during worship. Much work has been done to determine how this passage fits into the whole of the text. Part of the issue is how does this passage relate to previous instructions of the role of women in worship, who are able to speak in worship, as well as the reality that we know that women have always played a role in churches that Paul has founded or worked in.
The best rationale for this passage is that it was placed here by a follower of Paul and not Paul himself. Paul's work is always thorough in moving from thought to thought and here it is just dropped into this chapter without any rhyme or reason. The fact that it contradicts an earlier statement of Paul also speaks against Paul's authorship of the passage. Most likely, a follower of Paul placed this text in here to deal with a specific problem that had developed, which we do not know what it was.
1 Kings 12 is a turning point for Israel, as they await the response of Rehoboam. Seeking counsel, Rehoboam calls together his father's advisors and asks their opinion. They respond by telling Rehoboam to go easy on the people, treat them with respect now and they will respect your reign. Obviously this is not what Rehoboam wants to do, so he seeks counsel of younger advisers, perhaps even his childhood friends, who are far more interested in being "tough." They tell Rehoboam to basically threaten the rest of Israel into submission.
Well, when this message is relayed to the people, the call is to return to their "tents" which is a call to arms. Jeroboam is raised by the northern tribes to be their leader and king, while Rehoboam returns to Jerusalem and raise his army to go to war. It would seem that Israelite will seek the blood of Israelite until the word of God comes.
Shemaiah carries word to Rehoboah that what is happening is God's will, and that Rehoboam must not go to war. Rehoboam is obedient to this word and returns home. Jeroboam, on the other hand, lacks this obedience. Fearing that the people of Israel will go to Jerusalem to worship at the temple and then be swayed to Rehoboam, Jeroboam creates his own shrine complete with golden calves for the people to worship. So while Rehoboam starts out not so well in his reign, he at least has listened to the word of God, unlike Jeroboam. For this reason, God will remain faithful to the house of David and they will remain in power. The north will be a place of much palace intrigue and bloodshed, a story will be hear about soon.
It is hard to make sense of 1 King 13, there is so much going on, so let me just summarize. A prophet from Judah comes north and proclaims judgment against the altars that Jeroboam has built. Jeroboam is convinced and asks the prophet to come home with him but the prophet will not. On his way home, another prophet from the north seeks out the first prophet, and invites him home. The first prophet tells the northern prophet that he is not to eat in the north, but the northern prophet announces that God has sent him to offer assistance to the prophet from Judah. So he eats with the northern prophet who then is told by God that the prophet from Judah should not have eaten and will be judged. Eventually the prophet from Judah is killed by a lion.
The moral of this whole story is that the judgment against the altar of the north will come true. I know, a round about way of saying but that is scripture for ya.
1 Corinthians 14
Paul now moves on to worship, where it seems that, again, divides have developed in the community, this one over speaking in tongues. In Corinth, and in the modern day church, those who spoke in tongues used this as a sign that they were of greater spiritual abilities and then distanced themselves from others in the community. Like elsewhere in the community, Paul must now heal this breach.
Paul recognizes speaking in tongues is a gift of the Spirit but as in all things, it is the gifts that build up the community in love, that are to be pursued. To speak in tongues allows one to communicate with God, so Paul would see this gift used in private prayer not in corporate worship. Instead, he elevates the gift of prophecy as appropriate for corporate worship as well as to proclaim the message to unbelievers. This is a Spiritual gift that will build up the community, therefore it is an expression of love, which is the greatest gift.
Before leaving the chapter, we must deal with the verses at the close, which command women to be silent during worship. Much work has been done to determine how this passage fits into the whole of the text. Part of the issue is how does this passage relate to previous instructions of the role of women in worship, who are able to speak in worship, as well as the reality that we know that women have always played a role in churches that Paul has founded or worked in.
The best rationale for this passage is that it was placed here by a follower of Paul and not Paul himself. Paul's work is always thorough in moving from thought to thought and here it is just dropped into this chapter without any rhyme or reason. The fact that it contradicts an earlier statement of Paul also speaks against Paul's authorship of the passage. Most likely, a follower of Paul placed this text in here to deal with a specific problem that had developed, which we do not know what it was.
Thursday, May 30, 2013
1 Kings 10-11 & 1 Corinthians 13
Again, 1 Kings 10 seeks to continue in extolling the virtues of Solomon. The queen of Sheba has come to see if the stories are true about the wisdom of Solomon. She quizzes and tests him and then proclaims he is as wise as the stories proclaim. Solomon, almost to reward her witness, showers her with gifts.
Of course, if the text is correct, Solomon had plenty of trinkets lying around to pass out. The chapters tells of the riches that are brought from afar, Solomon and Israel are blessed by God as God fulfills his promise to Solomon to provide riches and glory even though Solomon only asked for wisdom.
Yet, notice the warning found at the very end, Solomon brings horses and chariots from Egypt, which is a violation of the covenant. It is a sign that perhaps things are not as grand as they seem.
1 Kings 11 further speaks to Solomon's breach of the covenant, for he marries many outside of the tribe of Israel and then follows after the gods of his wives. Perhaps the most egregious was the alters built to gods like Molech, whose followers frequently sacrificed children for their god. This is too much for God, who tells Solomon that for his actions he will take the kingdom from his son, he would take it right away but for David's legacy. We now know that Israel will be split off from Judah, and Judah will remain with Solomon.
Before the chapter ends, we hear of the adversaries that God raises against Solomon but it is only Jeroboam that we are concerned for Jeroboam is of Israel and he will be the instrument by which the kingdoms split. While that story has yet to be told, because of the encounter between the prophet Abijah and Jeroboam, we know how it will eventually turn out. This will all take place during the reign of Rehoboam, Solomon's son who will be king. In the meantime, Jeroboam will find sanctuary in Egypt. The story of Jeroboam will mirror that of Moses.
1 Corinthians 13
And what is the greater gift that Paul eludes to in 1 Corinthians 12, is it not love? The ultimate expression of God to us in Jesus Christ? Is this not the heart of the community that follows Christ? To truly be wise, to truly demonstrate the wisdom one has of God, to clearly be "strong" in faith, to truly recognize the power of Jesus Christ is to love. Enough said.
Of course, if the text is correct, Solomon had plenty of trinkets lying around to pass out. The chapters tells of the riches that are brought from afar, Solomon and Israel are blessed by God as God fulfills his promise to Solomon to provide riches and glory even though Solomon only asked for wisdom.
Yet, notice the warning found at the very end, Solomon brings horses and chariots from Egypt, which is a violation of the covenant. It is a sign that perhaps things are not as grand as they seem.
1 Kings 11 further speaks to Solomon's breach of the covenant, for he marries many outside of the tribe of Israel and then follows after the gods of his wives. Perhaps the most egregious was the alters built to gods like Molech, whose followers frequently sacrificed children for their god. This is too much for God, who tells Solomon that for his actions he will take the kingdom from his son, he would take it right away but for David's legacy. We now know that Israel will be split off from Judah, and Judah will remain with Solomon.
Before the chapter ends, we hear of the adversaries that God raises against Solomon but it is only Jeroboam that we are concerned for Jeroboam is of Israel and he will be the instrument by which the kingdoms split. While that story has yet to be told, because of the encounter between the prophet Abijah and Jeroboam, we know how it will eventually turn out. This will all take place during the reign of Rehoboam, Solomon's son who will be king. In the meantime, Jeroboam will find sanctuary in Egypt. The story of Jeroboam will mirror that of Moses.
1 Corinthians 13
And what is the greater gift that Paul eludes to in 1 Corinthians 12, is it not love? The ultimate expression of God to us in Jesus Christ? Is this not the heart of the community that follows Christ? To truly be wise, to truly demonstrate the wisdom one has of God, to clearly be "strong" in faith, to truly recognize the power of Jesus Christ is to love. Enough said.
1 Kings 8-9 & Psalm 56-57
It is now time for the grand opening of the temple; the work is complete it is time for God to move into this divine home. 1 Kings 8 begins the story of the dedication of the temple and the elaborate ceremony that is conducted by King Solomon. As the Ark, which contains the tablets of the law placed there by Moses, is brought to the temple, several theological statements are made about God. The language emphasize the Law of God, the transcendent glory of God and the mystery of God.
This first section the ceremony ends with Solomon affirming that he has done what is has been commanded to do. Solomon has fulfilled the word that was given to David, that God would make an everlasting covenant with David and that David's son would build a house to the Lord. This has been done.
Solomon then offers a prayer of dedication. He thanks the Lord for fulfilling the first half of the promise to David, a son has inherited the throne but Solomon also seeks for God to fulfill the second, the everlasting covenant with the line of kings that descend from David. Solomon is eager to insure that his own reign is legitimated by God.
Next, he then makes seven petitions to God; regarding the judicial oath, regarding the defeat of Israel, regarding drought, regarding other crises, regarding the foreigner, regarding holy war and regarding exile. In each of these petitions, Solomon asks God to hear the cries and prayers of Israel.
The chapter ends with Solomon blessing the assembly of Israel and offering sacrifices of well-being, or blessing to God.
1 Kings 9 begins with God agreeing to consecrate and dwell in the temple, but there is a warning offered, Solomon and Solomon's children must walk in the path of David, must follow in the covenant with God. If he, or his descendants fail to follow God, God will cut off Israel. Solomon and those who follow, are warned to keep Israel in line, for they must all remain faithful to the covenant.
Following the consecration of the temple, the narrative shifts again to exalt and glorify the rule of Solomon. First up, Solomon's financial acumen is demonstrated by his swindling of Hiram of Lebanon. He is able to sell worthless land to Hiram for a fortune. Of course, one would assume this would sow some seeds of discord between Solomon and Hiram but the narrative fails to mention this. It is too busy extolling Solomon.
Part of this work is the great building projects that Solomon commissions and archaeology has uncovered. This work was accomplished to a large measure by the work of the peoples of the land who were forced into labor, but worry not, these workers were not Israelite so it is ok to enslave them. Isn't it?
Psalm 56-57
Again we hear a psalmists plea for vindication against the persecution of others. Yet in the midst of this persecution, the major theme of the psalm is the trust that he or she has in God. The psalmist trusts that the moment that his or her cry is offered up to God, that God will come down and redeem them. This is trust in a God who seeks us and listens for our pain, for our cries. It is the mystery of a God who is transcendent yet imminent. So moved to trust, the psalmist closes with a statement of a need to perform proper duties of thanks for a deliverance they know is coming.
Psalm 57 continues this pattern of trust, that even in the midst of persecution, of living amongst carnivorous lions, the speaker knows that God will hear and bring about redemption. It is this knowledge that allows the psalmist to rejoice even in the midst of persecution.
This first section the ceremony ends with Solomon affirming that he has done what is has been commanded to do. Solomon has fulfilled the word that was given to David, that God would make an everlasting covenant with David and that David's son would build a house to the Lord. This has been done.
Solomon then offers a prayer of dedication. He thanks the Lord for fulfilling the first half of the promise to David, a son has inherited the throne but Solomon also seeks for God to fulfill the second, the everlasting covenant with the line of kings that descend from David. Solomon is eager to insure that his own reign is legitimated by God.
Next, he then makes seven petitions to God; regarding the judicial oath, regarding the defeat of Israel, regarding drought, regarding other crises, regarding the foreigner, regarding holy war and regarding exile. In each of these petitions, Solomon asks God to hear the cries and prayers of Israel.
The chapter ends with Solomon blessing the assembly of Israel and offering sacrifices of well-being, or blessing to God.
1 Kings 9 begins with God agreeing to consecrate and dwell in the temple, but there is a warning offered, Solomon and Solomon's children must walk in the path of David, must follow in the covenant with God. If he, or his descendants fail to follow God, God will cut off Israel. Solomon and those who follow, are warned to keep Israel in line, for they must all remain faithful to the covenant.
Following the consecration of the temple, the narrative shifts again to exalt and glorify the rule of Solomon. First up, Solomon's financial acumen is demonstrated by his swindling of Hiram of Lebanon. He is able to sell worthless land to Hiram for a fortune. Of course, one would assume this would sow some seeds of discord between Solomon and Hiram but the narrative fails to mention this. It is too busy extolling Solomon.
Part of this work is the great building projects that Solomon commissions and archaeology has uncovered. This work was accomplished to a large measure by the work of the peoples of the land who were forced into labor, but worry not, these workers were not Israelite so it is ok to enslave them. Isn't it?
Psalm 56-57
Again we hear a psalmists plea for vindication against the persecution of others. Yet in the midst of this persecution, the major theme of the psalm is the trust that he or she has in God. The psalmist trusts that the moment that his or her cry is offered up to God, that God will come down and redeem them. This is trust in a God who seeks us and listens for our pain, for our cries. It is the mystery of a God who is transcendent yet imminent. So moved to trust, the psalmist closes with a statement of a need to perform proper duties of thanks for a deliverance they know is coming.
Psalm 57 continues this pattern of trust, that even in the midst of persecution, of living amongst carnivorous lions, the speaker knows that God will hear and bring about redemption. It is this knowledge that allows the psalmist to rejoice even in the midst of persecution.
Wednesday, May 29, 2013
1 Kings 6-7 & 1 Corinthians 12
Truth be told, there is not much to add to 1 Kings 6 & 7. The buildings of Solomon, as the least the temple and the palace, are described rather vividly in order to inspire the appropriate awe. These are glorious buildings, built to reflect a blessed people.
One small footnote however, notice that the palace of Solomon is nearly twice the size of the temple. It is probably supposed to be that way, but it is rather eye catching that the building exalting Solomon dwarfs the building exalting God.
1 Corinthians 12
Paul now moves on to another issue that was potentially raised by the Corinthians and that is spiritual gifts. It would seem that some in the community has used certain gifts to demonstrate that they are superior to others. (Are you noticing a trend in the behavior of the Corinthians?) Yet Paul tells them that anyone who proclaims Jesus as Lord and Savior has Spiritual gifts, that would be the Holy Spirit. And that the Spirit gives gifts out to all in the community for the purpose of building up the community.
So how are these gifts to be used? In the same way the body works together through its various organs and systems, so the community blessed with spiritual gifts are used to built up the community and maintain its health. Not one is more important than an other, all have to do their part. When these gifts are combined, then we are all able to pursue a "more excellent way."
One small footnote however, notice that the palace of Solomon is nearly twice the size of the temple. It is probably supposed to be that way, but it is rather eye catching that the building exalting Solomon dwarfs the building exalting God.
1 Corinthians 12
Paul now moves on to another issue that was potentially raised by the Corinthians and that is spiritual gifts. It would seem that some in the community has used certain gifts to demonstrate that they are superior to others. (Are you noticing a trend in the behavior of the Corinthians?) Yet Paul tells them that anyone who proclaims Jesus as Lord and Savior has Spiritual gifts, that would be the Holy Spirit. And that the Spirit gives gifts out to all in the community for the purpose of building up the community.
So how are these gifts to be used? In the same way the body works together through its various organs and systems, so the community blessed with spiritual gifts are used to built up the community and maintain its health. Not one is more important than an other, all have to do their part. When these gifts are combined, then we are all able to pursue a "more excellent way."
1 Kings 3-5 & 1 Corinthians 11
Solomon is a very interesting paradox for the biblical authors, they must have wondered how to portray him. In 1 Kings 3, we see this struggle. Solomon seeks out marriage to the daughter of the Pharaoh of Egypt. Now stop for a moment, God had really forbidden the Israelites from mixing too much with other nations and peoples, God wanted them to remain unique and unblemished by other peoples and behavior. So the fact that Solomon marries an outsider was rather daring, but then to marry the daughter of the ruler of Egypt, is bordering on treason.
Then consider that Solomon, himself, went to high places to offer sacrifices, which is a no no. The authors go out of the way to say that he is offering the sacrifices because the temple is not yet built but til this time, we are not told of others who have gone to high places to offer sacrifices since the Exodus. The Ark of the Covenant and the Tent of Meeting are the location for sacrifices.
So right off the bat, we can see that Solomon is going to be different but we are not sure if it is different bad or different good. However, Solomon does have a vision in which he is offered the traditional glory of kings of the earth or he can live by a different standard. To his credit, Solomon wishes to live by a different standard, he seeks wisdom that he might rule as God would desire. God is pleased that Solomon makes this choice and not only grants him the wish, but also provides riches and glories to Solomon because he did not ask for them.
But how is Solomon wise? Well the authors do not waste any time showing us how wise he is as they tell the story of the two mothers fighting over one child. At times it is difficult to determine which mother is which but what we do know is that Solomon employs a different style of judging the case. By demonstrating her love of her child, the first mother is willing to lose her child even if it means he will live, as opposed to the other mother who is willing to have half a baby, not sure what she is thinking. This ploy of Solomon demonstrates that is rule will be guiding by wisdom and justice.
With wisdom comes greatness, at least that seems to be what 1 Kings 4 would tell us. The chapter lays out the structure of Solomon's governance, and the people who administered it for him. While the districts and people might not be important, the sheer size of the government and the extent of its reach is supposed to demonstrate how glorious Solomon's empire was. Even the nations around flocked to Solomon to see his wisdom and his glory.
This wisdom and wealth are seen in his army, his chariots and his provisions. It is all talked about on a grand scale. There was no skimping going on here. And if you can think of someone smarter than Solomon, the bible would like a word with you for they list out any pretenders to that throne. No one is wiser than Solomon.
With peace and prosperity, Solomon turns to David's unfinished business, the building of a temple for God. King Hiram of Lebanon was a vassal of David's and now becomes a vassal of Solomon's. He agrees to provide the timber for the temple and the negotiations are laid out in 1 Kings 5. It is clear that this will be a glorious building, but at what costs? As we read about the splendor and the stones, we also notice how the people are being enslaved to build such a temple. We hear how taxes are not collected equally. The dark side of empire are beginning to show, how will this conflict be resolved?
1 Corinthians 11
Not sure where to start with this passage. The opening statement about Christ being the head of the church and then the conversation about the household are informative in that Christ as head of "man" is the example that we are to use if we are heads of households. This means, yes that is right, husbands are to be servants, just as Christ is servant. This is not some authoritarian interpretation, this is the reality that husbands are called to follow in Christ's example.
Of course from there, the passage goes a little haywire. Why, because we really have no idea what the issue is with women and covering hair. It is not a cultural thing, unless one views it as a gender role and Paul wants to preserve the gender roles in the same way that married people should stay married until Christ returns. There is no biblical mandate for covering ones head. It would seem that this was a pastoral problem that was asked about in the letter to Paul that he is responding to. More than that, it is only conjecture.
Now Paul turns to a greater issue, the abuse of the Lord's Supper. When he references the Lord's Supper, Paul is not speaking to some liturgical rite, but a way of life. At this time worship involves the Lord's Supper as a feast, not the passing of wafer and some bad grape juice. The act of eating together, with no barriers is the sign of this new community. But what is happening in Corinth? Some people are coming to the feast early, eating and drinking to excess and then leaving nothing for other members of the community. This is another division between the rich and the poor. The rich, with time on their hands, gather early and become gluttons. The poor, who are out working, come late to the feast and are given nothing.
In vs. 23, Paul reminds all why the Lord's Supper is celebrated and the words he uses are the very words we use today in our Words of Institution. Finally, Paul warns the community about preparing oneself for partaking of this meal. To be unworthy of celebrating in the life, death and resurrection of Christ is place oneself in jeopardy.
Then consider that Solomon, himself, went to high places to offer sacrifices, which is a no no. The authors go out of the way to say that he is offering the sacrifices because the temple is not yet built but til this time, we are not told of others who have gone to high places to offer sacrifices since the Exodus. The Ark of the Covenant and the Tent of Meeting are the location for sacrifices.
So right off the bat, we can see that Solomon is going to be different but we are not sure if it is different bad or different good. However, Solomon does have a vision in which he is offered the traditional glory of kings of the earth or he can live by a different standard. To his credit, Solomon wishes to live by a different standard, he seeks wisdom that he might rule as God would desire. God is pleased that Solomon makes this choice and not only grants him the wish, but also provides riches and glories to Solomon because he did not ask for them.
But how is Solomon wise? Well the authors do not waste any time showing us how wise he is as they tell the story of the two mothers fighting over one child. At times it is difficult to determine which mother is which but what we do know is that Solomon employs a different style of judging the case. By demonstrating her love of her child, the first mother is willing to lose her child even if it means he will live, as opposed to the other mother who is willing to have half a baby, not sure what she is thinking. This ploy of Solomon demonstrates that is rule will be guiding by wisdom and justice.
With wisdom comes greatness, at least that seems to be what 1 Kings 4 would tell us. The chapter lays out the structure of Solomon's governance, and the people who administered it for him. While the districts and people might not be important, the sheer size of the government and the extent of its reach is supposed to demonstrate how glorious Solomon's empire was. Even the nations around flocked to Solomon to see his wisdom and his glory.
This wisdom and wealth are seen in his army, his chariots and his provisions. It is all talked about on a grand scale. There was no skimping going on here. And if you can think of someone smarter than Solomon, the bible would like a word with you for they list out any pretenders to that throne. No one is wiser than Solomon.
With peace and prosperity, Solomon turns to David's unfinished business, the building of a temple for God. King Hiram of Lebanon was a vassal of David's and now becomes a vassal of Solomon's. He agrees to provide the timber for the temple and the negotiations are laid out in 1 Kings 5. It is clear that this will be a glorious building, but at what costs? As we read about the splendor and the stones, we also notice how the people are being enslaved to build such a temple. We hear how taxes are not collected equally. The dark side of empire are beginning to show, how will this conflict be resolved?
1 Corinthians 11
Not sure where to start with this passage. The opening statement about Christ being the head of the church and then the conversation about the household are informative in that Christ as head of "man" is the example that we are to use if we are heads of households. This means, yes that is right, husbands are to be servants, just as Christ is servant. This is not some authoritarian interpretation, this is the reality that husbands are called to follow in Christ's example.
Of course from there, the passage goes a little haywire. Why, because we really have no idea what the issue is with women and covering hair. It is not a cultural thing, unless one views it as a gender role and Paul wants to preserve the gender roles in the same way that married people should stay married until Christ returns. There is no biblical mandate for covering ones head. It would seem that this was a pastoral problem that was asked about in the letter to Paul that he is responding to. More than that, it is only conjecture.
Now Paul turns to a greater issue, the abuse of the Lord's Supper. When he references the Lord's Supper, Paul is not speaking to some liturgical rite, but a way of life. At this time worship involves the Lord's Supper as a feast, not the passing of wafer and some bad grape juice. The act of eating together, with no barriers is the sign of this new community. But what is happening in Corinth? Some people are coming to the feast early, eating and drinking to excess and then leaving nothing for other members of the community. This is another division between the rich and the poor. The rich, with time on their hands, gather early and become gluttons. The poor, who are out working, come late to the feast and are given nothing.
In vs. 23, Paul reminds all why the Lord's Supper is celebrated and the words he uses are the very words we use today in our Words of Institution. Finally, Paul warns the community about preparing oneself for partaking of this meal. To be unworthy of celebrating in the life, death and resurrection of Christ is place oneself in jeopardy.
Tuesday, May 28, 2013
1 Kings 1-2 & Psalm 55
Like the Book of Samuel, Kings was originally one entire text that eventually was split into two separate works. The books of Kings picks up the story with David and describe the ascension of Solomon to the throne and completes the history to the exile of Judah. It covers nearly three hundred years of history and will describe the rise of Solomon, the split of northern (Israel) and southern (Judah) kingdoms, the fall of Israel to the Assyrians and finally the fall of Judah to the Babylonians.
Throughout the books a general theme of commitment (or lack thereof) to the covenant with God is that which defines good from bad kings.The kings are viewed through the Deuteronomic lens, do they adhere to the covenant, if so they are blessed and if not they are cursed. But it is not just the kings, the kings just represent the behavior of the people, if the kings behave, than the people are behaving. The authors tell us who does right in the eyes of the Lord, and who does not.
So how does Solomon become king, after all he is pretty far down the line. We are told in 1 Kings 1 that Adonijah is now in line, after the death of Amnon and Absalom and he takes it upon himself to name himself king. David is old, possibly senile but definitely weak. David's servants arrange for a young virgin to be brought in to serve him, hoping this will offer the image of a young vibrant king, but it does not seem to work. So Adonijah begins his campaign to look royal and manuevers to gain support of key members of David's inner circle including Joab.
Of course on key playing, Nathan the prophet is not involved in this process. Nathan speaks to Bethsheba and they put their own plan into motion. Bethsheba goes into David and claims that David promised to make Solomon his heir. A careful reading of Samuel shows that no such promise took place. On the heels of Bethsheba's audience with David, Nathan comes with the same claim. David, fooled or not, then puts his own actions in play. He officially sanctions a public ceremony to announce Solomon as king, even while Adonijah is celebrating his own "coronation." When word comes to Adonijah, his supporters are fearful for they have just participate in treason. Adonijah, himself, now fears for his own life. Solomon will decide his fate, based upon the kind of man Adonijah is.
Much happens in 1 Kings 2 to lay the foundations of Solomon's rule and the history of Israel. David speaks to Solomon and informs him of the covenant that God has made with the David and his house. Solomon only needs to follow in the ways of the Lord and he will be blessed. David also informs Solomon to take care of Joab and deal with Joab according to his sins. He also instructs Solomon to deal wisely with those who supported David in recovering the throne.
First, Solomon must deal with Adonijah. Recall that the jury has been out on Adonijah so when he comes to Bathsheba and requests the concubine, he shows his cards. A concubine, or harem, is seen as the power and property of the king. In asking for Abishag, Adonijah is in essence asking for the throne. To give up Abishag, Solomon might look weak and subservient to his older brother. Adonijah has made his claim, so Solomon makes his move and has him killed.
Next up are those who supported Adonijah, Abiathar the priest, Joab and Shimei. Abiathar is exiled, the final link to Eli is now broken and the line of Zadok takes over the priesthood. Shimei is put under house arrest and when he breaks the house arrest he is put to death. Joab sees the writing on the wall, and goes to the tent of the Ark, thinking he can find some sort of sanctuary. However, he cannot escape his death.
Solomon has consolidated his power and now his story can begin.
Psalm 55
The psalmist speaks from a very unique perspective in this poem. Most poems speak of one who has been afflicted by enemies, or those who are wicked. In this psalm, we hear of one who has been hurt by a friend, a "companion." The psalmist seeks to be vindicated, and judgment to rain down upon the treacherous friend.
As always, the psalmist trust in God to redeem and save.
Throughout the books a general theme of commitment (or lack thereof) to the covenant with God is that which defines good from bad kings.The kings are viewed through the Deuteronomic lens, do they adhere to the covenant, if so they are blessed and if not they are cursed. But it is not just the kings, the kings just represent the behavior of the people, if the kings behave, than the people are behaving. The authors tell us who does right in the eyes of the Lord, and who does not.
So how does Solomon become king, after all he is pretty far down the line. We are told in 1 Kings 1 that Adonijah is now in line, after the death of Amnon and Absalom and he takes it upon himself to name himself king. David is old, possibly senile but definitely weak. David's servants arrange for a young virgin to be brought in to serve him, hoping this will offer the image of a young vibrant king, but it does not seem to work. So Adonijah begins his campaign to look royal and manuevers to gain support of key members of David's inner circle including Joab.
Of course on key playing, Nathan the prophet is not involved in this process. Nathan speaks to Bethsheba and they put their own plan into motion. Bethsheba goes into David and claims that David promised to make Solomon his heir. A careful reading of Samuel shows that no such promise took place. On the heels of Bethsheba's audience with David, Nathan comes with the same claim. David, fooled or not, then puts his own actions in play. He officially sanctions a public ceremony to announce Solomon as king, even while Adonijah is celebrating his own "coronation." When word comes to Adonijah, his supporters are fearful for they have just participate in treason. Adonijah, himself, now fears for his own life. Solomon will decide his fate, based upon the kind of man Adonijah is.
Much happens in 1 Kings 2 to lay the foundations of Solomon's rule and the history of Israel. David speaks to Solomon and informs him of the covenant that God has made with the David and his house. Solomon only needs to follow in the ways of the Lord and he will be blessed. David also informs Solomon to take care of Joab and deal with Joab according to his sins. He also instructs Solomon to deal wisely with those who supported David in recovering the throne.
First, Solomon must deal with Adonijah. Recall that the jury has been out on Adonijah so when he comes to Bathsheba and requests the concubine, he shows his cards. A concubine, or harem, is seen as the power and property of the king. In asking for Abishag, Adonijah is in essence asking for the throne. To give up Abishag, Solomon might look weak and subservient to his older brother. Adonijah has made his claim, so Solomon makes his move and has him killed.
Next up are those who supported Adonijah, Abiathar the priest, Joab and Shimei. Abiathar is exiled, the final link to Eli is now broken and the line of Zadok takes over the priesthood. Shimei is put under house arrest and when he breaks the house arrest he is put to death. Joab sees the writing on the wall, and goes to the tent of the Ark, thinking he can find some sort of sanctuary. However, he cannot escape his death.
Solomon has consolidated his power and now his story can begin.
Psalm 55
The psalmist speaks from a very unique perspective in this poem. Most poems speak of one who has been afflicted by enemies, or those who are wicked. In this psalm, we hear of one who has been hurt by a friend, a "companion." The psalmist seeks to be vindicated, and judgment to rain down upon the treacherous friend.
As always, the psalmist trust in God to redeem and save.
2 Samuel 23-24 & 1 Corinthians 10
The first portion of 2 Samuel 23 continues in the poetry of chapter 22 but it really speaks to God's initiative of the monarchy. It is God who has anointed and raised up David to be God's servant. The purpose of David's anointing was do rule over the people justly. The purpose of the king is not to rule as the king sees fit, but to act on behalf of God to maintain God's justice in the world.
Like God's covenant with Israel, the covenant with the king is everlasting, in other words it is not dependent upon this world but is originated and maintained by God. It is God's Will that will determine success.
The second portion is a list of the mighty men who have journeyed with David. While these are mighty men, notice that the accolades begin by describing that their victories are garnered by the support and power of God Almighty. This is important because Israel is to understand that it is God that leads Israel in and out of power. Also, it is not just David doing all the work, God's work is spread among many in a rather democratic way.
The middle section in vs. 13-17 form a section that speak of a story of the human David, who is mighty warrior yet very human. It is another means of creating this aura of great man, who is relatable to the average person.
Finally, the last section involves lesser heroes, including Uriah, the Hittite.
So why is God angry at David in 2 Samuel 24? We really do not know, but we are told that God incites David to sin, and this sin involves a census. What is so bad about the census? Well it is an oppressive action for it is used for either tax purposes or military purposes, both are not necessarily a good thing. When Moses takes a census of the tribes it is to prepare for the invasion of the Promised Land. The second time it is taken, it signifies the new generation that has been raised following the forced wandering after Israel's refusal to enter into the Promised Land. For David to conduct a census demonstrates the danger of the king, it is the bureaucracy that will now run the nation and not God.
Joab understands what this census represents and he protests as only he can. David will not relent and the next eight to nine months are spent determining the number of fighting men Israel and Judah contain, roughly 1.3 million men.
At some point in time David comes to an understanding that he has sinned. Through the prophet Gad, David is given three choices, but it would seem that David is again paralyzed and cannot take responsibility for this actions. He leaves the punishment up to God, who then sends pestilence upon the people. Just when the pestilence is about to consume Jerusalem, God relents, God repents. In yet another sign of God's amazing depth, we see the compassion the God holds for his children.
David is then instructed to build an altar on the threshing floor of a descendent of the Jebusites, the original inhabitants of Jerusalem. David must pay for this floor and build the altar as his penance. He does and God hears his prayer and supplication.
God hears, at the beginning of Samuel, God hears Hannah. At the end, God hears David. God's existence is one of hearing and living with the Children of God.
1 Corinthians 10
Leading up to this chapter Paul has been trying to show the Corinthians how eating meals sacrificed to other gods might not be the best behavior. At first he points out that to do so might lead the "weakest" in the community to doubt in their belief. Second he points out that just because we are free, that does not mean we can do whatever we want. In following Paul's example the church at Corinth learns to subvert their own freedom for the sake of others. Finally in this chapter, Paul uses the history of Israel to point out how close the Corinthians are to worshiping idols.
Israel has shown through its errors that one should not put God to the test, that God is a jealous God who does not allow idolatry to go unpunished. Paul warns the people that if they know that the meal they are partaking in is being dedicated to another god, whether that god exists or not, they are participating in idolatry. Paul shows several examples from Israel's history how the Corinthians present behavior is idolatry and he warns them.
He then contrasts the meals that they are participating in with the covenantal meal that is celebrated in the Church. By partaking of the meal, the community is spiritually one with Christ and one another. If one partakes of this meal, one cannot then partake of a meal that worships demons and other powers.
Like God's covenant with Israel, the covenant with the king is everlasting, in other words it is not dependent upon this world but is originated and maintained by God. It is God's Will that will determine success.
The second portion is a list of the mighty men who have journeyed with David. While these are mighty men, notice that the accolades begin by describing that their victories are garnered by the support and power of God Almighty. This is important because Israel is to understand that it is God that leads Israel in and out of power. Also, it is not just David doing all the work, God's work is spread among many in a rather democratic way.
The middle section in vs. 13-17 form a section that speak of a story of the human David, who is mighty warrior yet very human. It is another means of creating this aura of great man, who is relatable to the average person.
Finally, the last section involves lesser heroes, including Uriah, the Hittite.
So why is God angry at David in 2 Samuel 24? We really do not know, but we are told that God incites David to sin, and this sin involves a census. What is so bad about the census? Well it is an oppressive action for it is used for either tax purposes or military purposes, both are not necessarily a good thing. When Moses takes a census of the tribes it is to prepare for the invasion of the Promised Land. The second time it is taken, it signifies the new generation that has been raised following the forced wandering after Israel's refusal to enter into the Promised Land. For David to conduct a census demonstrates the danger of the king, it is the bureaucracy that will now run the nation and not God.
Joab understands what this census represents and he protests as only he can. David will not relent and the next eight to nine months are spent determining the number of fighting men Israel and Judah contain, roughly 1.3 million men.
At some point in time David comes to an understanding that he has sinned. Through the prophet Gad, David is given three choices, but it would seem that David is again paralyzed and cannot take responsibility for this actions. He leaves the punishment up to God, who then sends pestilence upon the people. Just when the pestilence is about to consume Jerusalem, God relents, God repents. In yet another sign of God's amazing depth, we see the compassion the God holds for his children.
David is then instructed to build an altar on the threshing floor of a descendent of the Jebusites, the original inhabitants of Jerusalem. David must pay for this floor and build the altar as his penance. He does and God hears his prayer and supplication.
God hears, at the beginning of Samuel, God hears Hannah. At the end, God hears David. God's existence is one of hearing and living with the Children of God.
1 Corinthians 10
Leading up to this chapter Paul has been trying to show the Corinthians how eating meals sacrificed to other gods might not be the best behavior. At first he points out that to do so might lead the "weakest" in the community to doubt in their belief. Second he points out that just because we are free, that does not mean we can do whatever we want. In following Paul's example the church at Corinth learns to subvert their own freedom for the sake of others. Finally in this chapter, Paul uses the history of Israel to point out how close the Corinthians are to worshiping idols.
Israel has shown through its errors that one should not put God to the test, that God is a jealous God who does not allow idolatry to go unpunished. Paul warns the people that if they know that the meal they are partaking in is being dedicated to another god, whether that god exists or not, they are participating in idolatry. Paul shows several examples from Israel's history how the Corinthians present behavior is idolatry and he warns them.
He then contrasts the meals that they are participating in with the covenantal meal that is celebrated in the Church. By partaking of the meal, the community is spiritually one with Christ and one another. If one partakes of this meal, one cannot then partake of a meal that worships demons and other powers.
2 Samuel 21-22 & 1 Corinthians 9
2 Samuel 21 is a problem, it is a problem because it presents information that is not supported anywhere else. It also breaks up continuity that exists between 2 Samuel 20 and 1 Kings 1. Perhaps we could read 2 Samuel 21 as David again cleaning up the mess that Saul has created, but then why would not previous scripture spoken to how Saul had developed bloodguilt against the Gibeonites? Since it is David's royal scribes who are piecing this scripture together for us, clearly they would have found a way to present Saul's bloodguilt but they do not.
It is then very possible that this chapter forms a story of the pretext of how David finds a way to deal with Saul's heirs once and for all to insure that they will not rise up against him. Or it could be exactly as it is told. That is the question we have to ask ourselves. Either way, it is an interesting addition to the scroll of Samuel.
It would seem that all this battle has finally taken a toll on David, he is not the mighty warrior as of old. It is time for him to hang up his sword and shield. The Philistines continue to be a problem for Israel but the men of David are up to the task as they slay more "Goliaths". Of course, we are also asked the question of who really did kill the original Goliath of the "weavers beam." Just another discrepancy the bible never clears up.
As we near the end of 2 Samuel, 2 Samuel 22 is a Psalm of David. Its form and shape could be at home in the Book of Psalms, yet here it is in a book commonly referred to as a History. It is no wonder that many believe David to be the author of Psalms. The Song of David opens with a doxological statement about the power and majesty of God Almighty. How God had responded to the cries and David and became more than a God, but a refuge. How God answered the cries with great acts that shook the foundations of the world.
The middle section is a little more problematic, particularly when David makes a claim to be blameless. The David we meet in the middle sections of 2 Samuel is far from blameless. From Bethsheba to his lack of action when his own daughter is raped, David is far from blameless.
The final section again affirms that God has done glorious things. What David has done is not because of David, but because God acted.
1 Corinthians 9
Paul continues in the discussion of being "free" to eat as one desires but this time turns the discussion to himself. Just as the Corinthians are free to eat what they desire without it impacting their spiritual nourishment, so Paul has the right to "eat" what he desires. In his circumstance however he is not referring to food, but speaking of being supported by the churches he has founded.
It was common for churches to apostles, and their wives for that matter, as they journeyed to proclaim the Gospel. Paul is right to proclaim that this is his right as an apostle. He even looks back at the Old Testament to show how priests and others were supported by the community to do their work. Paul, however, has chosen not to assert this right of his, instead he has chosen to act in a way beneficial to the community. While Paul is "free" to take a stipend and support from the church, he has chosen to limit his freedom for the betterment of the community.
Paul takes this all a step further. Instead of demanding financial support from the Corinthians, Paul maintains that he has accepted his commission from God and will continue to do so no matter what support he gets. In this he differs from other "teachers" but he remains consistent with his understanding of being a slave to God. Instead of being "free", Paul has limited his own freedom and now is a "slave to all." His service is to God, therefore he has become what he needs to be to proclaim the Gospel of Jews and Gentiles alike.
Paul ends by point out that Corinthians should be like him, to build themselves up like athletes, but spiritual athletes. But not for self adulation but for the exaltation of God and community.
It is then very possible that this chapter forms a story of the pretext of how David finds a way to deal with Saul's heirs once and for all to insure that they will not rise up against him. Or it could be exactly as it is told. That is the question we have to ask ourselves. Either way, it is an interesting addition to the scroll of Samuel.
It would seem that all this battle has finally taken a toll on David, he is not the mighty warrior as of old. It is time for him to hang up his sword and shield. The Philistines continue to be a problem for Israel but the men of David are up to the task as they slay more "Goliaths". Of course, we are also asked the question of who really did kill the original Goliath of the "weavers beam." Just another discrepancy the bible never clears up.
As we near the end of 2 Samuel, 2 Samuel 22 is a Psalm of David. Its form and shape could be at home in the Book of Psalms, yet here it is in a book commonly referred to as a History. It is no wonder that many believe David to be the author of Psalms. The Song of David opens with a doxological statement about the power and majesty of God Almighty. How God had responded to the cries and David and became more than a God, but a refuge. How God answered the cries with great acts that shook the foundations of the world.
The middle section is a little more problematic, particularly when David makes a claim to be blameless. The David we meet in the middle sections of 2 Samuel is far from blameless. From Bethsheba to his lack of action when his own daughter is raped, David is far from blameless.
The final section again affirms that God has done glorious things. What David has done is not because of David, but because God acted.
1 Corinthians 9
Paul continues in the discussion of being "free" to eat as one desires but this time turns the discussion to himself. Just as the Corinthians are free to eat what they desire without it impacting their spiritual nourishment, so Paul has the right to "eat" what he desires. In his circumstance however he is not referring to food, but speaking of being supported by the churches he has founded.
It was common for churches to apostles, and their wives for that matter, as they journeyed to proclaim the Gospel. Paul is right to proclaim that this is his right as an apostle. He even looks back at the Old Testament to show how priests and others were supported by the community to do their work. Paul, however, has chosen not to assert this right of his, instead he has chosen to act in a way beneficial to the community. While Paul is "free" to take a stipend and support from the church, he has chosen to limit his freedom for the betterment of the community.
Paul takes this all a step further. Instead of demanding financial support from the Corinthians, Paul maintains that he has accepted his commission from God and will continue to do so no matter what support he gets. In this he differs from other "teachers" but he remains consistent with his understanding of being a slave to God. Instead of being "free", Paul has limited his own freedom and now is a "slave to all." His service is to God, therefore he has become what he needs to be to proclaim the Gospel of Jews and Gentiles alike.
Paul ends by point out that Corinthians should be like him, to build themselves up like athletes, but spiritual athletes. But not for self adulation but for the exaltation of God and community.
2 Samuel 19-20 & 1 Corinthians 8
The people of David are victorious! Celebrations should be ringing out as the usurping Absalom is defeated and dead, but instead, David has become moribund and despondent following the death of Absalom in 2 Samuel 19. It is so bad that Joab warns David that if he continues to mourn and not celebrate with the troops, all will be for naught and even his loyal followers will fall away from him. David properly chastised, goes to the gate to great his men returning from battle.
David has won the war but now he must win the peace. The rifts that caused the people to follow Absalom must be repaired. Many of Israel clamor for the return of David as king but it would seem that even his own people of Judah are slow to respond. David appeals to them, as "bone of bone" they are kin. It would seem that this appeal alone is not enough to win them over, so David sweetens the pot by offering the command of his army to Amasa, who had commanded Absalom's men. We are not told why Joab is thrust aside, perhaps it has to do with the death of Absalom, but David is now acting in real politik. The people of Judah accept David's offer and agree to follow David once again.
Now David must make peace with the people who opposed him, he is now king of Israel again, all of Israel, even those who supported Absalom. Shimei is the first opportunity for David to now rule the people again. Shimei realizes quickly that he backed the wrong horse and to his credit his moves very quickly to admit his error and seek the forgiveness of David. Against he wishes of Abishai, David forgives Shimei.
Mephibosheth is another story. When Mephibosheth appears, he does not have the appearance of one who has been resting and relaxing but almost one who is a prisoner. He defends his actions by saying that Ziba had tricked him, and David comes to the conclusion that Ziba in fact did trick him and David. So David restores a portion of the land of Saul to Mephibosheth, who is pleased to just be under the protection of David once again.
David also moves to reward those who supported him in his return to the throne and Barzillai is the example offered. David needs Barbzillai in this new venture, but Barbzillai admits he truly is too old to go to court, instead he offers his son, Chimham, who will now be part of the new ruling coalition.
While it might seem like things are back to normal, the chapter closes with another example of the uneasy relationship between the north and the south, Israel to the north, and Judah to the south. This tension will not go away and will help shape the future of Israel, as people.
This tension re-emerges with the rebellion of Sheba, who calls Israel to mobilize against the new old king. David takes a step to offer a consolation to the north, he puts away his concubines. Concubines were a Near Eastern tradition but not of the covenant. David had ruled by the long established royal ideology in this matter, not by the covenant. So by shutting out the concubines, David is agreeing to live by the covenant. However, this step is not enough to quell this new rebellion that develops in 2 Samuel 20.
So David summons his new commander, Amasa, who fails to properly obey. The text tells us he delays, but without offering a reason, we assume and the author assumes he is not be faithful to his king. David then turns to his own people and summons Abishai and Joab to pursue Sheba. They set off, and then run into Amasa, who finally joins in. Joab does what Joab does and kills Amasa. Ever the loyal man, Joab settles an old score of being replaced as well as punishes Amasa's lack of obedience.
Joab pursues Sheba to the city of Abel, where a woman negotiates a peaceful settlement. She rallies the people of Abel to behead Sheba and throw his head over the walls to Joab. Peace is achieved, the man stirring up the rebellion has been dealt with and Joab returns home.
1 Corinthians 8
Again Paul is dealing with "knowledge" but this time contrasts it with love, for knowledge "puffs up" while love builds up. While the issue at hand is food and what is appropriate to eat, the real issue is whether the church in Corinth is using the knowledge of Christ to build up a loving community or are they using that knowledge to exalt themselves? Unfortunately it is the latter.
The issue at hand is whether Christians should eat food offered as a sacrifice in the temples of false gods. The "strong" believers felt that they were able to eat this food, because there are truly no other gods than God. So to eat of the meat does nothing to them. Paul agrees with this position in theory, but for Paul there are other ramifications.
While the strong might know that there are no other gods but Yahweh, not all believers might feel that way or might not have yet come to that conclusion. To eat of the meat at these meals, or to see other believers partake of such meals might confuse them. For the benefit of these "weaker" believers the strong should abstain themselves.
Part of the issue is the socioeconomic divide in the Corinthian church. These festivals and meals at the temples were frequently activiites that the wealthy and social elite were a part of and were largely social gatherings. For the wealthy of the church it was part of their elite status that they did not want to give up. Not only did they not want to give up this lifestyle, but they demean others in the community who were concerned about their participating in the meals.
We come full circle with Paul's statement that knowledge puffs up but love builds up. If the wealthy members of the community truly loved, this is really not an issue, they would not attend the meals. To follow Christ means that our concerns are with our brothers and sisters of faith first, before our social calendars.
David has won the war but now he must win the peace. The rifts that caused the people to follow Absalom must be repaired. Many of Israel clamor for the return of David as king but it would seem that even his own people of Judah are slow to respond. David appeals to them, as "bone of bone" they are kin. It would seem that this appeal alone is not enough to win them over, so David sweetens the pot by offering the command of his army to Amasa, who had commanded Absalom's men. We are not told why Joab is thrust aside, perhaps it has to do with the death of Absalom, but David is now acting in real politik. The people of Judah accept David's offer and agree to follow David once again.
Now David must make peace with the people who opposed him, he is now king of Israel again, all of Israel, even those who supported Absalom. Shimei is the first opportunity for David to now rule the people again. Shimei realizes quickly that he backed the wrong horse and to his credit his moves very quickly to admit his error and seek the forgiveness of David. Against he wishes of Abishai, David forgives Shimei.
Mephibosheth is another story. When Mephibosheth appears, he does not have the appearance of one who has been resting and relaxing but almost one who is a prisoner. He defends his actions by saying that Ziba had tricked him, and David comes to the conclusion that Ziba in fact did trick him and David. So David restores a portion of the land of Saul to Mephibosheth, who is pleased to just be under the protection of David once again.
David also moves to reward those who supported him in his return to the throne and Barzillai is the example offered. David needs Barbzillai in this new venture, but Barbzillai admits he truly is too old to go to court, instead he offers his son, Chimham, who will now be part of the new ruling coalition.
While it might seem like things are back to normal, the chapter closes with another example of the uneasy relationship between the north and the south, Israel to the north, and Judah to the south. This tension will not go away and will help shape the future of Israel, as people.
This tension re-emerges with the rebellion of Sheba, who calls Israel to mobilize against the new old king. David takes a step to offer a consolation to the north, he puts away his concubines. Concubines were a Near Eastern tradition but not of the covenant. David had ruled by the long established royal ideology in this matter, not by the covenant. So by shutting out the concubines, David is agreeing to live by the covenant. However, this step is not enough to quell this new rebellion that develops in 2 Samuel 20.
So David summons his new commander, Amasa, who fails to properly obey. The text tells us he delays, but without offering a reason, we assume and the author assumes he is not be faithful to his king. David then turns to his own people and summons Abishai and Joab to pursue Sheba. They set off, and then run into Amasa, who finally joins in. Joab does what Joab does and kills Amasa. Ever the loyal man, Joab settles an old score of being replaced as well as punishes Amasa's lack of obedience.
Joab pursues Sheba to the city of Abel, where a woman negotiates a peaceful settlement. She rallies the people of Abel to behead Sheba and throw his head over the walls to Joab. Peace is achieved, the man stirring up the rebellion has been dealt with and Joab returns home.
1 Corinthians 8
Again Paul is dealing with "knowledge" but this time contrasts it with love, for knowledge "puffs up" while love builds up. While the issue at hand is food and what is appropriate to eat, the real issue is whether the church in Corinth is using the knowledge of Christ to build up a loving community or are they using that knowledge to exalt themselves? Unfortunately it is the latter.
The issue at hand is whether Christians should eat food offered as a sacrifice in the temples of false gods. The "strong" believers felt that they were able to eat this food, because there are truly no other gods than God. So to eat of the meat does nothing to them. Paul agrees with this position in theory, but for Paul there are other ramifications.
While the strong might know that there are no other gods but Yahweh, not all believers might feel that way or might not have yet come to that conclusion. To eat of the meat at these meals, or to see other believers partake of such meals might confuse them. For the benefit of these "weaker" believers the strong should abstain themselves.
Part of the issue is the socioeconomic divide in the Corinthian church. These festivals and meals at the temples were frequently activiites that the wealthy and social elite were a part of and were largely social gatherings. For the wealthy of the church it was part of their elite status that they did not want to give up. Not only did they not want to give up this lifestyle, but they demean others in the community who were concerned about their participating in the meals.
We come full circle with Paul's statement that knowledge puffs up but love builds up. If the wealthy members of the community truly loved, this is really not an issue, they would not attend the meals. To follow Christ means that our concerns are with our brothers and sisters of faith first, before our social calendars.
2 Samuel 17-18 & Psalm 52-54
It is clear from 2 Samuel 17 that David's planning is bearing fruit already. Ahithophel offers sound advice, let's strike now while David is unorganized and panicked. Ahithophel will take the task himself at no risk to Absalom, he will attack and capture or kill David and bring the rest of Israel back to Absalom. Absalom turns to Hushai, wondering what he would counsel. Clearly, David is one step ahead of his son.
Hushai counters and poisons the water. David is a mighty warrior, do not underestimate him, he will be ready for a quick strike and will win. If he wins, your people will lose heart. It is better if Absalom were to gather all the people of Israel and track down David. Hushai offers a slow and steady approach, which serves two purposes, it gives David a chance to plan his counter offensive, but two in a marvelous propaganda strike, he reminds Absalom and all of Absalom's men how mighty David is. He allows doubt to begin to creep into their minds.
Hushai now resorts to getting a message to David to flee to the other side of the Jordan, a message that is sent through the priest Zadok and Abiathar. Again, David's planning is working exactly as he hoped. Ahithophel, on the other hand, sees himself dismissed. He had become a traitor to David, but this has not paid off. He has seen his place taken by Hushai, so Ahithophel kills himself.
While Absalom ponders his moves, and places Joab's nephew in charge, David prepares for war. He recieves support from three nobles and sets his commanders in place. David is back in his element, the warrior is ready.
For all the build up, the battle is pretty direct and over before it begins. David's veterans, battle hardened all, are too much for Absalom's conscripts and volunteers. Fighting in a wooded area, in which David's veterans have an upper hand, Absalom's forces are soundly defeated in 2 Samuel 18. The only question that remains is what will happen to Absalom.
Before the battle, David issues the command to go gentle with Absalom, it is his only command to the forces who convince David to stay out of the fight. When men come upon Absalom, they leave him, stuck in a tree, stuck between heaven and earth, between life and death. Joab takes it upon himself, this hardened man who sent Uriah to his death, sends Absalom to his.
David receives word, and weeps for his son, dead. His blood on David's hands.
Psalm 52
Two lifestyles are contrasted.The first is one who deceitful and treacherous, sarcastically referred to as "the mighty one." This one seeks life in the destruction of others. This one, however, will be brought low by the just God. The second lifestyle is one who trusts in the house of God, one who is thankful for God's love and gives praise for God's presence.
Psalm 53
The psalmist looks around and is dismayed by what he or she sees, a world devoid of those who follow God. Not only does the world not follow after God, but denies God's existence. There lack of knowledge is seen in their lack of faith of God. Yet it is those who believe who will be redeemed and delivered.
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Psalm 54
A simple psalm that hits all the highlights, one who is persecuted and turns to God. The psalmist proclaims faith in a God who is faithful. God responds and a hymn of thanksgiving list raised.
Hushai counters and poisons the water. David is a mighty warrior, do not underestimate him, he will be ready for a quick strike and will win. If he wins, your people will lose heart. It is better if Absalom were to gather all the people of Israel and track down David. Hushai offers a slow and steady approach, which serves two purposes, it gives David a chance to plan his counter offensive, but two in a marvelous propaganda strike, he reminds Absalom and all of Absalom's men how mighty David is. He allows doubt to begin to creep into their minds.
Hushai now resorts to getting a message to David to flee to the other side of the Jordan, a message that is sent through the priest Zadok and Abiathar. Again, David's planning is working exactly as he hoped. Ahithophel, on the other hand, sees himself dismissed. He had become a traitor to David, but this has not paid off. He has seen his place taken by Hushai, so Ahithophel kills himself.
While Absalom ponders his moves, and places Joab's nephew in charge, David prepares for war. He recieves support from three nobles and sets his commanders in place. David is back in his element, the warrior is ready.
For all the build up, the battle is pretty direct and over before it begins. David's veterans, battle hardened all, are too much for Absalom's conscripts and volunteers. Fighting in a wooded area, in which David's veterans have an upper hand, Absalom's forces are soundly defeated in 2 Samuel 18. The only question that remains is what will happen to Absalom.
Before the battle, David issues the command to go gentle with Absalom, it is his only command to the forces who convince David to stay out of the fight. When men come upon Absalom, they leave him, stuck in a tree, stuck between heaven and earth, between life and death. Joab takes it upon himself, this hardened man who sent Uriah to his death, sends Absalom to his.
David receives word, and weeps for his son, dead. His blood on David's hands.
Psalm 52
Two lifestyles are contrasted.The first is one who deceitful and treacherous, sarcastically referred to as "the mighty one." This one seeks life in the destruction of others. This one, however, will be brought low by the just God. The second lifestyle is one who trusts in the house of God, one who is thankful for God's love and gives praise for God's presence.
Psalm 53
The psalmist looks around and is dismayed by what he or she sees, a world devoid of those who follow God. Not only does the world not follow after God, but denies God's existence. There lack of knowledge is seen in their lack of faith of God. Yet it is those who believe who will be redeemed and delivered.
\
Psalm 54
A simple psalm that hits all the highlights, one who is persecuted and turns to God. The psalmist proclaims faith in a God who is faithful. God responds and a hymn of thanksgiving list raised.
Thursday, May 23, 2013
2 Samuel 15-16 & 1 Corinthians 7
Just a cunning as David has been in the past, his son Absalom is blessed with similar qualities. In 2 Samuel 15, we see just how much the two men have in common.
Restored in the eyes of Israel, Absalom, handsome and the image of youth and vitality, begins to develop a following in the city. It would seem that he is planting seeds of discord as well as he stands in the gate denouncing the lack of justice that seems to flow from David. The same lack of response to first Amnon's act of rape and then Absalom's murder of Amnon seems to have infected the entire judicial system of David. Slowly but surely, the people fall in love with Absalom and favor him over his father, David.
Absalom finds an excuse to go to Hebron, the ancestral seat of Judah, and there he calls the tribes together to revolt against David. Absalom amasses enough support that David realizes he is in danger and gathers his people and flees Jerusalem.
David, though is not a fool, and begins to plan his own return to power. He leaves his priests behind with the Ark, knowing that it will be God's Will that is done, but also so that his loyal people can begin to work against Absalom from the inside. He also sends Hushai back to Jerusalem to act as a spy. A high stakes game is just beginning.
As David flees the city, we encounter two Saulists. The first is Ziba,whom David had charged with caring for Mephibosheth. Ziba comes out to support David and David inquires of Mephibosheth. Ziba says that Mephibosheth sees this revolt as God's way of getting back at David for stealing the throne from Saul's line. David responds to Ziba's loyalty by giving him all of the lands given to Mephibosheth. Of course this means nothing unless David becomes king again.
The second Saulist is Shimei, who comes out to curse David. He claims that the revolt is the response to David's murder of Saul's line and his lack of morality. When Abishai wants to kill Shimei, David responds that it is possible that God is behind the curses. Even in this situation, David realizes that God is in charge and it will be God's Will that is done.
Meanwhile back in Jerusalem, Absalom accepts Hushai into service and demonstrates he is now king by going to the king's concubines chambers. Absalom has now taken David's throne and his possessions.
1 Corinthians 7
Paul finally seems to get to the point of the letter, or the reason that the community in Corinth had requested his opinion, that was of marriage and sex. For Paul marriage is a gift to help men and women control their sexual desires in a fashion consistent with the covenant between Israel and God. It would seem in this letter, procreation was not a concern. A husband and wife should have sexual relations, to keep passions in check.
If a man or a woman is unmarried and fighting against these passions, they should get married. If one is a widow or single, they should try to remain that way. If one is married to an unbeliever, stay married to them to try and bring them to the Lord. In married, remained married, no divorce but if you do separate do not enter into other relationships.
All these dictates are based upon Christ's immediate return. Remain as pure as possible, so that you are ready when Jesus comes again.
Restored in the eyes of Israel, Absalom, handsome and the image of youth and vitality, begins to develop a following in the city. It would seem that he is planting seeds of discord as well as he stands in the gate denouncing the lack of justice that seems to flow from David. The same lack of response to first Amnon's act of rape and then Absalom's murder of Amnon seems to have infected the entire judicial system of David. Slowly but surely, the people fall in love with Absalom and favor him over his father, David.
Absalom finds an excuse to go to Hebron, the ancestral seat of Judah, and there he calls the tribes together to revolt against David. Absalom amasses enough support that David realizes he is in danger and gathers his people and flees Jerusalem.
David, though is not a fool, and begins to plan his own return to power. He leaves his priests behind with the Ark, knowing that it will be God's Will that is done, but also so that his loyal people can begin to work against Absalom from the inside. He also sends Hushai back to Jerusalem to act as a spy. A high stakes game is just beginning.
As David flees the city, we encounter two Saulists. The first is Ziba,whom David had charged with caring for Mephibosheth. Ziba comes out to support David and David inquires of Mephibosheth. Ziba says that Mephibosheth sees this revolt as God's way of getting back at David for stealing the throne from Saul's line. David responds to Ziba's loyalty by giving him all of the lands given to Mephibosheth. Of course this means nothing unless David becomes king again.
The second Saulist is Shimei, who comes out to curse David. He claims that the revolt is the response to David's murder of Saul's line and his lack of morality. When Abishai wants to kill Shimei, David responds that it is possible that God is behind the curses. Even in this situation, David realizes that God is in charge and it will be God's Will that is done.
Meanwhile back in Jerusalem, Absalom accepts Hushai into service and demonstrates he is now king by going to the king's concubines chambers. Absalom has now taken David's throne and his possessions.
1 Corinthians 7
Paul finally seems to get to the point of the letter, or the reason that the community in Corinth had requested his opinion, that was of marriage and sex. For Paul marriage is a gift to help men and women control their sexual desires in a fashion consistent with the covenant between Israel and God. It would seem in this letter, procreation was not a concern. A husband and wife should have sexual relations, to keep passions in check.
If a man or a woman is unmarried and fighting against these passions, they should get married. If one is a widow or single, they should try to remain that way. If one is married to an unbeliever, stay married to them to try and bring them to the Lord. In married, remained married, no divorce but if you do separate do not enter into other relationships.
All these dictates are based upon Christ's immediate return. Remain as pure as possible, so that you are ready when Jesus comes again.
2 Samuel 13-14 & 1 Corinthians 6
It does not take long for the lie and deceit of David to begin to destroy his own family relationships. In 2 Samuel 13, we begin a section of the Book of 2 Samuel that is concerned with the succession plans, but these plans are born out of the blood, Uriah's blood and the blood of David's own family.
We are told that David's oldest son, Amnon, the heir to the throne, is infatuated with his sister by a different mother, Tamar, who is the sister of Absalom, the third in line to the throne. Amnon is able to hold his lust in check until his servant, Jonadab, presents a plan. Amon listens, and feigns being ill. When his father, David, comes to see him, Amnon requests that his sister, Tamar, be sent to care for him. So David sends Tamar to Amnon.
In much the same way that David's lust drew him to Bathsheba, so Amnon's lust leads him to rape Tamar. Tamar realizes what Amnon is suggesting is wrong, she appeals to her as a brother as well as moral person. Finally she admits that if this is what Amnon truly wants, all he needs to ask is for David's permission for surely David would not withhold her from his heir. (Not exactly comforting to know.) But Amnon will hear none of it, he takes Tamar by force and rapes her.
Tamar, in further humiliation, is tossed out on the streets. Absalom comes to her aid, takes her in and then informs David. David is angry, David who has killed for less does nothing. David, in this moment, in impotent to take appropriate action and while he saves blood in his inaction, he lays the groundwork for even greater bloodshed because he does not act justly.
Absalom, however, will not sit back idly. He does bid his time, though, and when the right opportunity arises, he has servants kill Amnon, much the same way David had his servants kill Uriah. (A family systems theorist would have a field day with this.) David at first hears that all his sons have been killed, but then reports come that only Amnon is killed. Absalom, realizing he is probably in a lot of trouble flees to his relatives for protection. While David mourns Amnon's death, he also yearns for Absalom. Again, his inaction will lead to even great bloodshed.
Joab, ever the faithful servant, senses David's unease at Absalom's exile and devises a way to bring him home in 2 Samuel 14. In much the same way that Nathan presents David's guilt over Bethsheba, Joab and a "wise woman" present a case by which the blood guilt of a son be lifted so that the family may continue. David and the woman have an exchange whereby David is forced to recognize that Absalom may be brought home without it being a loss of face.
Joab is sent to bring Absalom home, but not everything is fixed. Absalom may not come to the king, but basically is placed under house arrest. Absalom seeks to get around this and summons Joab who does not respond until Absalom sets Joab's fields on fire. Joab comes and Absalom convinces him to take him David. Absalom kneels before David and David forgives him.
While it might seem that Absalom is only seeking forgiveness, this is only part of his plan. Absalom wants the throne!
1 Corinthians 6
Paul is now on a role! He will not be stopped. Just as he criticized the community for not acting to remove one from the community who was involved in an incestuous behavior, now he takes the community to task for not truly living as a community.
In the action of taking one another to court, over trivial items, the Corinthian church has refused to be responsible for one another. To take a "brother" to court means that the "family", the community has been torn asunder, it means that the needed mutual dependence and mutual responsibility of a community has been avoided and instead decision making has been given over to "outsiders", the unclean of the world.
Again, Paul jibes the Corinthian community, "What's the matter, no one is smart enough to make a decision in the disputes?" For a community that was claiming to be wise, the fact that they could not find someone within the community to help the process was damming. Furthermore, it was an established fact that the civil judicial system of the day always favored the rich over the poor, and the Christian community was not supposed to be split in such a manner. Rich and poor were called to live together, for each other. This is not what the church was doing.
Paul closes this section with a final criticism of the "freedom" that the Corinthians have taken for themselves in the name of the Gospel; they claim, "I am free to do anything". Not so says Paul. You are free to worship the Lord and recognize that all that we do is for the Lord. While this is freedom, it comes with a boundary that means are actions a limited to that which will bring glory to God and not ourselves.
We are told that David's oldest son, Amnon, the heir to the throne, is infatuated with his sister by a different mother, Tamar, who is the sister of Absalom, the third in line to the throne. Amnon is able to hold his lust in check until his servant, Jonadab, presents a plan. Amon listens, and feigns being ill. When his father, David, comes to see him, Amnon requests that his sister, Tamar, be sent to care for him. So David sends Tamar to Amnon.
In much the same way that David's lust drew him to Bathsheba, so Amnon's lust leads him to rape Tamar. Tamar realizes what Amnon is suggesting is wrong, she appeals to her as a brother as well as moral person. Finally she admits that if this is what Amnon truly wants, all he needs to ask is for David's permission for surely David would not withhold her from his heir. (Not exactly comforting to know.) But Amnon will hear none of it, he takes Tamar by force and rapes her.
Tamar, in further humiliation, is tossed out on the streets. Absalom comes to her aid, takes her in and then informs David. David is angry, David who has killed for less does nothing. David, in this moment, in impotent to take appropriate action and while he saves blood in his inaction, he lays the groundwork for even greater bloodshed because he does not act justly.
Absalom, however, will not sit back idly. He does bid his time, though, and when the right opportunity arises, he has servants kill Amnon, much the same way David had his servants kill Uriah. (A family systems theorist would have a field day with this.) David at first hears that all his sons have been killed, but then reports come that only Amnon is killed. Absalom, realizing he is probably in a lot of trouble flees to his relatives for protection. While David mourns Amnon's death, he also yearns for Absalom. Again, his inaction will lead to even great bloodshed.
Joab, ever the faithful servant, senses David's unease at Absalom's exile and devises a way to bring him home in 2 Samuel 14. In much the same way that Nathan presents David's guilt over Bethsheba, Joab and a "wise woman" present a case by which the blood guilt of a son be lifted so that the family may continue. David and the woman have an exchange whereby David is forced to recognize that Absalom may be brought home without it being a loss of face.
Joab is sent to bring Absalom home, but not everything is fixed. Absalom may not come to the king, but basically is placed under house arrest. Absalom seeks to get around this and summons Joab who does not respond until Absalom sets Joab's fields on fire. Joab comes and Absalom convinces him to take him David. Absalom kneels before David and David forgives him.
While it might seem that Absalom is only seeking forgiveness, this is only part of his plan. Absalom wants the throne!
1 Corinthians 6
Paul is now on a role! He will not be stopped. Just as he criticized the community for not acting to remove one from the community who was involved in an incestuous behavior, now he takes the community to task for not truly living as a community.
In the action of taking one another to court, over trivial items, the Corinthian church has refused to be responsible for one another. To take a "brother" to court means that the "family", the community has been torn asunder, it means that the needed mutual dependence and mutual responsibility of a community has been avoided and instead decision making has been given over to "outsiders", the unclean of the world.
Again, Paul jibes the Corinthian community, "What's the matter, no one is smart enough to make a decision in the disputes?" For a community that was claiming to be wise, the fact that they could not find someone within the community to help the process was damming. Furthermore, it was an established fact that the civil judicial system of the day always favored the rich over the poor, and the Christian community was not supposed to be split in such a manner. Rich and poor were called to live together, for each other. This is not what the church was doing.
Paul closes this section with a final criticism of the "freedom" that the Corinthians have taken for themselves in the name of the Gospel; they claim, "I am free to do anything". Not so says Paul. You are free to worship the Lord and recognize that all that we do is for the Lord. While this is freedom, it comes with a boundary that means are actions a limited to that which will bring glory to God and not ourselves.
Wednesday, May 22, 2013
2 Samuel 11-12 & Psalm 51
So things with King David are honky dory, right? Not so fast. In 2 Samuel 11 we hit a turning point, David's hesed begins to crumble.
The story continues in the wars with the Ammonites, but now David is not in the field of battle, he remains behind. While Israel's sons are in battle the king remains behind in comfort. Samuel had warned the Israelites this would happen. David is now unshackled, free to act as he chooses and he chooses Bathsheba. He knows she is married, he knows her husband is serving in the army but still as king he takes what he takes. One minor problem, Bathsheba is now pregnant.
David recalls Urriah from the front lines and encourages Urriah to go in to his wife, but Uriah will not. As long as he colleagues and the Ark are at risk in the field, Uriah will not live in comfort. Uriah's hesed is contrasted with David's.
The first plan failed, now for the second one. Uriah is sent back to the front and David sends Joab a message, create a situation for Uriah to die. And Joab does. He sends back a report, that David must ponder through until the end, when the words, "Uriah the Hittite is dead" are read. David is releived. The cover up works.
Bathsheba mourns Uriah, unaware of what has transpired. Following the mourning period, David is able to sweep in and rescue Bathsheba. David's reign continues, but it has been irrevocably changed.
So no one saw, no one knows what happened, well not no one. God saw and 2 Samuel 12 is God's response. Nathan, the prophet confronts David with a parable about a rich man who steals the lamb of a poor man to have food. The lamb is more than just a lamb it is a member of the family, perhaps even a daughter. David understandably realizes this is an injustice and wants vengeance upon this rich scumbag. And now Nathan's dramatic response, "You are the man!"
God raises issue with David, what did I not give you that you took from Uriah? Did God not give everything into David's hand? Did God withhold anything from David? So now David must be punished and the word death is thrown out there. David, to his credit, realizes he screwed up and confesses. God relents a little, David will not die, but his child will. The son that Bethsheba bears dies.
But this is not the only punishment, for the sword will not depart the house of David. A challenger shall arise to David and bring blood to the family. This cloud now hangs over David's head.
It is not all bad news, Solomon is born and the Ammonites are finally defeated, but the course of history has changed.
Psalm 51
This is one of the Penitential Psalms, and is a plea from one who is convinced and convicted by their sin. The psalmist seeks to be forgiven, and knows that that forgiveness can come only from God. Only God can lift the burden of sin and guilt from the Psalmist and make him or her clean.
When the Psalmist speaks of sinning against God, this means that he or she has broken the covenant, but the transgression could be against another person as well. Either way, to break the covenant is to sin against God. While some might see vs. 5 as speaking to original sin it really just refers to the depth of sin that the Psalmist has committed.
The Psalmist knows that the way from sin begins with knowledge of God and they desire the teachings of God. It is God who can create a "clean heart." It is God whose presence is demonstrated by the spirit. Renewed and redeemed, the Psalmist will then instruct others in the teachings of God.
While sacrifice is at the heart of Israelite worship, the point of sacrifice is to cleanse ones heart. That will not take place unless one is contrite and seeks to change. Therefore, sacrifices are not the end all be all, instead a contrite heart is the sign of one willing to change and turn to God.
The story continues in the wars with the Ammonites, but now David is not in the field of battle, he remains behind. While Israel's sons are in battle the king remains behind in comfort. Samuel had warned the Israelites this would happen. David is now unshackled, free to act as he chooses and he chooses Bathsheba. He knows she is married, he knows her husband is serving in the army but still as king he takes what he takes. One minor problem, Bathsheba is now pregnant.
David recalls Urriah from the front lines and encourages Urriah to go in to his wife, but Uriah will not. As long as he colleagues and the Ark are at risk in the field, Uriah will not live in comfort. Uriah's hesed is contrasted with David's.
The first plan failed, now for the second one. Uriah is sent back to the front and David sends Joab a message, create a situation for Uriah to die. And Joab does. He sends back a report, that David must ponder through until the end, when the words, "Uriah the Hittite is dead" are read. David is releived. The cover up works.
Bathsheba mourns Uriah, unaware of what has transpired. Following the mourning period, David is able to sweep in and rescue Bathsheba. David's reign continues, but it has been irrevocably changed.
So no one saw, no one knows what happened, well not no one. God saw and 2 Samuel 12 is God's response. Nathan, the prophet confronts David with a parable about a rich man who steals the lamb of a poor man to have food. The lamb is more than just a lamb it is a member of the family, perhaps even a daughter. David understandably realizes this is an injustice and wants vengeance upon this rich scumbag. And now Nathan's dramatic response, "You are the man!"
God raises issue with David, what did I not give you that you took from Uriah? Did God not give everything into David's hand? Did God withhold anything from David? So now David must be punished and the word death is thrown out there. David, to his credit, realizes he screwed up and confesses. God relents a little, David will not die, but his child will. The son that Bethsheba bears dies.
But this is not the only punishment, for the sword will not depart the house of David. A challenger shall arise to David and bring blood to the family. This cloud now hangs over David's head.
It is not all bad news, Solomon is born and the Ammonites are finally defeated, but the course of history has changed.
Psalm 51
This is one of the Penitential Psalms, and is a plea from one who is convinced and convicted by their sin. The psalmist seeks to be forgiven, and knows that that forgiveness can come only from God. Only God can lift the burden of sin and guilt from the Psalmist and make him or her clean.
When the Psalmist speaks of sinning against God, this means that he or she has broken the covenant, but the transgression could be against another person as well. Either way, to break the covenant is to sin against God. While some might see vs. 5 as speaking to original sin it really just refers to the depth of sin that the Psalmist has committed.
The Psalmist knows that the way from sin begins with knowledge of God and they desire the teachings of God. It is God who can create a "clean heart." It is God whose presence is demonstrated by the spirit. Renewed and redeemed, the Psalmist will then instruct others in the teachings of God.
While sacrifice is at the heart of Israelite worship, the point of sacrifice is to cleanse ones heart. That will not take place unless one is contrite and seeks to change. Therefore, sacrifices are not the end all be all, instead a contrite heart is the sign of one willing to change and turn to God.
2 Samuel 8-10 & 1 Corinthians 5
The implication of 2 Samuel 8 is that David is blessed in battle by God and is victorious over all the nations around. Grab a map and look how far ranging the victories are: from the Euphrates to Damascus to Edom to the Mediterranean. Clearly, David is the anointed. The empire has expanded, and so it needs to be governed properly. The end of the chapter begins to lay out the structure that David establishes to justly rule this land.
But David's victories are not just militarily, he also is successful in politics. If there are any Saulites left who are wavering, David demonstrates his love for Jonathan by giving shelter and land to Jonathan's son, Mephibosheth in 2 Samuel 9. The covenant between Jonathan and David still is strong, in it David demonstrates his hesed, loyalty.
2 Samuel 10 yet shows another side of David. When he sends messengers to Ammon, to the new king, they are set upon and humiliated. Obviously David gets wind of this and meets the messengers as they return home before they come to Jerusalem. He tells them to remain in Jericho for their beards to grow back and their humiliation lifted from them.
Meanwhile, David now will right the humiliation done to him and all of Israel, actually Joab will first deal with it. Joab defeats a combined army of Ammonites and Arameans, then David leads an army into the field against a greater military threat of the Arameans, and he too is successful. David's hesed is seen in his care for Israel.
1 Corinthians 5
Sex in the bible! Sex in the bible!
Now that I have your attention, Paul continues in his broadside against the church in Corinth. Not only are they boastful, but they are immoral. There are those in the community who are not living up to the covenant standard that God established with Israel. The example given is that of a man living with his father's wife, which is incestuous. Not only is this behavior tolerated but no one in the community has done anything to address the issue.
Because of the covenant, the whole community is responsible. They have become unclean, and need to remove this impurity, much like Israel needs to remove impurities from among Israel. How can they boast, when they have failed to live up to this standard established by scripture? It is one thing to live with those who practice impure lives who are not a member of the community of Christ, but it is quite another to live with one within the community who is impure. The person must be removed from the community so that others are not infected with the sin.The person must be given over to Satan, to be removed from the church.
At this point, it is important to realize that Paul likely thought that Christ's return was imminent so he saw the need for the church to remain pure as being a priority. If one is sinful, they must be plucked out from the community for the sake of the community's salvation when Christ returns.
But David's victories are not just militarily, he also is successful in politics. If there are any Saulites left who are wavering, David demonstrates his love for Jonathan by giving shelter and land to Jonathan's son, Mephibosheth in 2 Samuel 9. The covenant between Jonathan and David still is strong, in it David demonstrates his hesed, loyalty.
2 Samuel 10 yet shows another side of David. When he sends messengers to Ammon, to the new king, they are set upon and humiliated. Obviously David gets wind of this and meets the messengers as they return home before they come to Jerusalem. He tells them to remain in Jericho for their beards to grow back and their humiliation lifted from them.
Meanwhile, David now will right the humiliation done to him and all of Israel, actually Joab will first deal with it. Joab defeats a combined army of Ammonites and Arameans, then David leads an army into the field against a greater military threat of the Arameans, and he too is successful. David's hesed is seen in his care for Israel.
1 Corinthians 5
Sex in the bible! Sex in the bible!
Now that I have your attention, Paul continues in his broadside against the church in Corinth. Not only are they boastful, but they are immoral. There are those in the community who are not living up to the covenant standard that God established with Israel. The example given is that of a man living with his father's wife, which is incestuous. Not only is this behavior tolerated but no one in the community has done anything to address the issue.
Because of the covenant, the whole community is responsible. They have become unclean, and need to remove this impurity, much like Israel needs to remove impurities from among Israel. How can they boast, when they have failed to live up to this standard established by scripture? It is one thing to live with those who practice impure lives who are not a member of the community of Christ, but it is quite another to live with one within the community who is impure. The person must be removed from the community so that others are not infected with the sin.The person must be given over to Satan, to be removed from the church.
At this point, it is important to realize that Paul likely thought that Christ's return was imminent so he saw the need for the church to remain pure as being a priority. If one is sinful, they must be plucked out from the community for the sake of the community's salvation when Christ returns.
2 Samuel 6-7 & 1 Corinthians 4
For some reason, everyone has forgotten about the Ark, you know the thing that supposedly represented God's presence with Israel? Yeah that one. But years have passed and now some one in David's camp remembers. "Gee, David, the Ark is still in Baale-Judah." Looking around his throne room, David realizes something is missing, oh yeah. "Well let's go get it." And they do in 2 Samuel 6.
For David, bringing the Ark to Jerusalem connects Israel's past with its future. It ties the Will of God with this new venture of the monarchy. But before we think that the Ark can be tamed, we again see a demonstration of God's wild power. Uzzah reaches out to steady the Ark on its journey and God took his life. Understandably, this shocks David who then leaves the Ark in the house of Obed-edom because he is afraid to bring the Ark into Jerusalem.
After three months, word comes to David that the household of Obed-edom has been tremendously blessed, so David decides to bring the Ark to Jerusalem. Along the journey to Jerusalem David dances in front Perhaps David's dance was a Canaanite ritual or perhaps it was an honest form of liturgical dance. Whichever, this dance seems to represent the vibrant life in God that gives thanks and rejoices.
Michal does not appreciate her husbands performance, but he cares not. Her lack of faith is then demonstrated in that she does not bear any sons to David. Clearly God favors David's opinion verses Michal's.
Of course, David realizes there is an inconsistency at work here. He lives in a great palace but the Ark does not. In 2 Samuel 7, David goes to Nathan to inquire whether he should build a temple. By building a temple, David really legitimates his rule for God will now reside with him. However God finds a different way to legitimize David.
After Nathan gives his initial assent, he is given a dream by God to tell David that David will not build him a temple instead God will establish a new house, the house of David. God will legitimate David by providing for a lasting succession, God creates a covenant with David that will last throughout the history of David's line.
This gracious act, prompts David to prayer in which we compares his own insignificance with God's glory. However, he does tell God he will hold God to his promise.
1 Corinthians 4
Paul's argument in the 4th chapter basically equates to "I don't listen to criticism from the cheap seats." Paul could care less what the Corinthians think about him, he does not work for them. Paul is a servant of God, he is a steward of God's message and he will be only judged by God. The Corinthians can criticize all they want, Paul will remain true to his calling and proclaim the message given to him by Christ.
Having cleared up the reality that Paul does not really care about the criticism leveled against him, he now chooses to level his own criticism. It would seem that when Paul speaks of Apollos, he is speaking in a way that the two of them are harmonious, there is no dissension there and therefore any dissension in Corinth cannot be based upon a pro-Paul crowd versus pro-Apollos crowd. No the real issue in Corinth is the over inflated egos of the church; the Corinthians are puffing themselves up as if they are possessors of wisdom and knowledge, when in fact, what they have is a gift from God.
Paul challenges the Corinthians to live like "us", to be servants and not some self-righteous buffoons who look down upon the "simple." How can they boast, they do not possess anything to boast about, the knowledge they have been given is a gift from God. Paul sarcastically speaks of Corinthians as kings, and wishes he was one too! The Corinthians are mixing the Gospel message with other Greek philosophy to elevate themselves but that is not the Gospel message. Believers are called to be servants, just as Jesus was a servant.
Paul contrasts his work as an apostle with the Corinthians self-understanding. The Corinthians see themselves as kings but Paul and the apostles suffer for their faith. Paul points out that to follow Christ is be scorned as Christ was scorned, to be hated like Christ was hated.
Paul then quickly shifts tone, from admonition to a fatherly embrace of his children. Like father disciplining his children, Paul is disciplining his. As children should emulate their parents, so the Corinthians should emulate their father. This is a new community, potentially more Gentile than Jew, they are learning as they go but they need role models, they need examples. Paul holds himself out as the example.
Of course, in the same way that a mother might threaten the children, "Just wait til your father gets home", Paul closes this chapter with a warning to boasters, "I am coming home, you better shape up."
For David, bringing the Ark to Jerusalem connects Israel's past with its future. It ties the Will of God with this new venture of the monarchy. But before we think that the Ark can be tamed, we again see a demonstration of God's wild power. Uzzah reaches out to steady the Ark on its journey and God took his life. Understandably, this shocks David who then leaves the Ark in the house of Obed-edom because he is afraid to bring the Ark into Jerusalem.
After three months, word comes to David that the household of Obed-edom has been tremendously blessed, so David decides to bring the Ark to Jerusalem. Along the journey to Jerusalem David dances in front Perhaps David's dance was a Canaanite ritual or perhaps it was an honest form of liturgical dance. Whichever, this dance seems to represent the vibrant life in God that gives thanks and rejoices.
Michal does not appreciate her husbands performance, but he cares not. Her lack of faith is then demonstrated in that she does not bear any sons to David. Clearly God favors David's opinion verses Michal's.
Of course, David realizes there is an inconsistency at work here. He lives in a great palace but the Ark does not. In 2 Samuel 7, David goes to Nathan to inquire whether he should build a temple. By building a temple, David really legitimates his rule for God will now reside with him. However God finds a different way to legitimize David.
After Nathan gives his initial assent, he is given a dream by God to tell David that David will not build him a temple instead God will establish a new house, the house of David. God will legitimate David by providing for a lasting succession, God creates a covenant with David that will last throughout the history of David's line.
This gracious act, prompts David to prayer in which we compares his own insignificance with God's glory. However, he does tell God he will hold God to his promise.
1 Corinthians 4
Paul's argument in the 4th chapter basically equates to "I don't listen to criticism from the cheap seats." Paul could care less what the Corinthians think about him, he does not work for them. Paul is a servant of God, he is a steward of God's message and he will be only judged by God. The Corinthians can criticize all they want, Paul will remain true to his calling and proclaim the message given to him by Christ.
Having cleared up the reality that Paul does not really care about the criticism leveled against him, he now chooses to level his own criticism. It would seem that when Paul speaks of Apollos, he is speaking in a way that the two of them are harmonious, there is no dissension there and therefore any dissension in Corinth cannot be based upon a pro-Paul crowd versus pro-Apollos crowd. No the real issue in Corinth is the over inflated egos of the church; the Corinthians are puffing themselves up as if they are possessors of wisdom and knowledge, when in fact, what they have is a gift from God.
Paul challenges the Corinthians to live like "us", to be servants and not some self-righteous buffoons who look down upon the "simple." How can they boast, they do not possess anything to boast about, the knowledge they have been given is a gift from God. Paul sarcastically speaks of Corinthians as kings, and wishes he was one too! The Corinthians are mixing the Gospel message with other Greek philosophy to elevate themselves but that is not the Gospel message. Believers are called to be servants, just as Jesus was a servant.
Paul contrasts his work as an apostle with the Corinthians self-understanding. The Corinthians see themselves as kings but Paul and the apostles suffer for their faith. Paul points out that to follow Christ is be scorned as Christ was scorned, to be hated like Christ was hated.
Paul then quickly shifts tone, from admonition to a fatherly embrace of his children. Like father disciplining his children, Paul is disciplining his. As children should emulate their parents, so the Corinthians should emulate their father. This is a new community, potentially more Gentile than Jew, they are learning as they go but they need role models, they need examples. Paul holds himself out as the example.
Of course, in the same way that a mother might threaten the children, "Just wait til your father gets home", Paul closes this chapter with a warning to boasters, "I am coming home, you better shape up."
2 Samuel 3-5 & 1 Corinthians 3
It is not on the battlefield that David brings unity, but through political maneuvering. We are told in 2 Samuel 3 that David is growing in power, he sons demonstrate that he is blessed and prospering. The house of Saul, however, is in decline, well mostly. Abner is gaining in power within Israel but overall David's forces grow stronger while Israel's do not.
Ishbaal, Saul's son, is upset that Abner has helped himself to Saul's concubines, this should be his heir's place not the general's. But Abner is the leader of Israel, he is the reason that Ishbaal is "king" and he resents the fact that Ishbaal is now "whining." Abner decides he is going to change sides and bring the rest of Israel to David. David agrees to a new covenant between Judah and Israel, with one caveat, he wants Michal, his previous wife, returned to him. Abner agrees and arranges a meeting with David.
David and Abner hammer out the details of their new relationship and Abner leaves in peace, which does not sit well with Joab who was away on a raiding party. Through deception, Joab kills Abner. David upon hearing it, laments the loss of Abner, places the blood guilt squarely on Joab. In the same way that David mourns Saul and Jonathan, now he mourns Abner. David is proving to be a unique figure in the history of Israel.
Okay, so let me see if you are seeing any trends in David. Two brothers in the north kill Ishbaal and bring his head to David, what will David do? (cue the Jeopardy theme song) "What is kill the brothers for shedding innocent blood, Alex?" You are correct. And that is chapter 4.
The north then decides that it is time to sign on with David. They come to David at Hebron in 2 Samuel 5 and claim to be of same blood and bone. They desire to be united with David and to have David rule over them. David accepts.
Now that he is king over all of Israel, where shall he rule? What follows is the story of David's capture of Jerusalem which had long been a Jebusite stronghold. David knows the way in and takes the city, names it after himself and establishes his reign in Jerusalem.
The Philistines, recognizing that a new power is emerging, move against David, but with the Lord's help, David destroys them in the first encounter. In the second encounter, God tells David to take the Philistines from the flank and wait til he hears God among the tree tops. In a wonderful image, God walks among the trees, bring destruction to the Philistines.
David's rule is solidified.
1 Corinthians 3
What perhaps was not clear in previous passages, Paul is very clear about in this chapter: the people of Corinth might see themselves as being intelligent and mature, but Paul sees them as immature and foolish and their behavior proves his point.
Paul seemingly responds to criticism against him for not teaching the Corinthians highfalutin ideas. Paul's response, I couldn't and still cannot for you are children. I have had to spoon feed you, you are not ready for real food yet. To claim to be of Apollos and Paul means they do not understand that this wisdom comes from the Spirit and not from humans.
So that the people understand better, Paul uses three images of God's work; a field, a building and a temple. For the field perhaps it is humans who help plant the seed but it is God who provides the water and care for the field to prosper. As a building, the body of Christ might be built upon a foundation that is taught to them by a human but it is God doing the brickwork, it is God with the design, it is God with the instructions to create a strong foundation that will not break. Finally as a temple, just as God dwells in the temple, so God dwells in each of us. The building that God is building is not just a building, but a temple, a holy temple.
Ishbaal, Saul's son, is upset that Abner has helped himself to Saul's concubines, this should be his heir's place not the general's. But Abner is the leader of Israel, he is the reason that Ishbaal is "king" and he resents the fact that Ishbaal is now "whining." Abner decides he is going to change sides and bring the rest of Israel to David. David agrees to a new covenant between Judah and Israel, with one caveat, he wants Michal, his previous wife, returned to him. Abner agrees and arranges a meeting with David.
David and Abner hammer out the details of their new relationship and Abner leaves in peace, which does not sit well with Joab who was away on a raiding party. Through deception, Joab kills Abner. David upon hearing it, laments the loss of Abner, places the blood guilt squarely on Joab. In the same way that David mourns Saul and Jonathan, now he mourns Abner. David is proving to be a unique figure in the history of Israel.
Okay, so let me see if you are seeing any trends in David. Two brothers in the north kill Ishbaal and bring his head to David, what will David do? (cue the Jeopardy theme song) "What is kill the brothers for shedding innocent blood, Alex?" You are correct. And that is chapter 4.
The north then decides that it is time to sign on with David. They come to David at Hebron in 2 Samuel 5 and claim to be of same blood and bone. They desire to be united with David and to have David rule over them. David accepts.
Now that he is king over all of Israel, where shall he rule? What follows is the story of David's capture of Jerusalem which had long been a Jebusite stronghold. David knows the way in and takes the city, names it after himself and establishes his reign in Jerusalem.
The Philistines, recognizing that a new power is emerging, move against David, but with the Lord's help, David destroys them in the first encounter. In the second encounter, God tells David to take the Philistines from the flank and wait til he hears God among the tree tops. In a wonderful image, God walks among the trees, bring destruction to the Philistines.
David's rule is solidified.
1 Corinthians 3
What perhaps was not clear in previous passages, Paul is very clear about in this chapter: the people of Corinth might see themselves as being intelligent and mature, but Paul sees them as immature and foolish and their behavior proves his point.
Paul seemingly responds to criticism against him for not teaching the Corinthians highfalutin ideas. Paul's response, I couldn't and still cannot for you are children. I have had to spoon feed you, you are not ready for real food yet. To claim to be of Apollos and Paul means they do not understand that this wisdom comes from the Spirit and not from humans.
So that the people understand better, Paul uses three images of God's work; a field, a building and a temple. For the field perhaps it is humans who help plant the seed but it is God who provides the water and care for the field to prosper. As a building, the body of Christ might be built upon a foundation that is taught to them by a human but it is God doing the brickwork, it is God with the design, it is God with the instructions to create a strong foundation that will not break. Finally as a temple, just as God dwells in the temple, so God dwells in each of us. The building that God is building is not just a building, but a temple, a holy temple.
2 Samuel 1-2 & Psalm 50
The Book of Samuel continues into his 2nd book. In Israel's tradition, the scroll of Samuel might have been on continuous scroll but for our purposes, the book has been split into two, divided at the death of Saul. So 2 Samuel 1 begins in the same way 1 Samuel ends, with the telling of Saul's death.
David has returned from his foray against the Amalekites and in Ziklag he receives a messenger from Saul's camp. This messenger bears bad news; Saul is dead, Jonathan is dead and Israel defeated. David is despondent, and mourns the loss of God's anointed and his dear friend. Not exactly the response we might anticipate when a rival dies, but David seems to be cut of a different cloth.
David continues in his questioning of the messenger and finds out that the messenger, a Amalekite, claims to have struck down Saul and taken his royal accessories. First, this is inconsistent with the story told at the end of 1 Samuel, but David is not concerned with that. He is more concerned with the fact that one of Saul's and David's enemies, an Amalekite, has slain God's anointed. The very thing that David refused to do, this messenger did. To make matters worse, it seems that the Amalekite has calculated that he could turn this into a payday.
Well, David has other ideas. David knows that it is God who crowns kings and not some battlefield thief. Perhaps this man did not kill Saul, but just found the crown, perhaps he did kill Saul. It really does not matter, he claims to have killed the anointed of God, and so his life is forfeit. David has him slain.
Having resolved this issue, David launches into poetry, the kind of poetry that identifies David as the author Psalms. David expresses profound grief, not just for Saul or Jonathan, but for all of Israel. This loss is more than personal, this is collective in its nature, all must grieve even David and his band of desperadoes. This death is so powerful, that David hopes that the Philistines do not find out about the disgrace, the Philistines must not be allowed to rejoice in Israel's pain. So great is this death that Mount Gilboa is now seen as the enemy, the mountain as the source of pain. It is the depth of such emotions that let us see the power of David as a human being.
Now Israel, all twelve tribes are leaderless, what will they do? David wonders as well. he inquires of God, and God tells him to go up to Isreal. David responds, sure but where? Hebron is the answer. Hebron is the ancestral root of Judah. At Hebron Judah comes and asks David to be their king. Meanwhile, in the north, the Saulist camp is not defeated but rally around Saul's son, who is really a puppet that Abner, Saul's general controls.
David's first foray into politics comes as he lauds the actions of the people of Jabesh-Gilead, which is in the region controlled by Saulites, for their act in recovering Saul's body. The next step is Abner, who encourages some "play" between warriors which turns into a David victory. Joab, Asahel and Abishai seek to turn this victory into a rout and pursue Abner, Asahel at the forefront.
Abner is able to kill Asahel but cannot shake Joab and the rest of David's men. He calls out to Joab and basically seeks peace. Joab acquieses and the two parties go their own way. David has carried the day but the war between the north and south will continue to rage.
Psalm 50
The Psalm does not take the normal shape of thanksgiving, or plea for assistance, or rejoicing; instead it is a courtroom drama. The time of God's judgment has come and the arguments are laid out.
The opening verses introduce the stage, God Almighty, calls to heaven and to earth to come and declare God's righteousness and behold the divine judge.
At the center of God's judgment is what God finds wrong in the life of God's people. It would seem that God believes that Israel views God in the same way as another person, instead of understanding that God is, well, God.
Worship is at the heart of these concerns. God does not desire sacrifices that do not are without thanks or without an understanding that all that Israel possesses belongs to God anyway. At the heart of worship is thanksgiving, thanksgiving to God who has chosen Israel.
God levels judgment against the wicked; those who profess with their lips but not their hearts. They verbally assert the covenant yet fail to fulfill them.
The psalm closes with God re-asserting God's desire, a people who offer thanks and honor God!
David has returned from his foray against the Amalekites and in Ziklag he receives a messenger from Saul's camp. This messenger bears bad news; Saul is dead, Jonathan is dead and Israel defeated. David is despondent, and mourns the loss of God's anointed and his dear friend. Not exactly the response we might anticipate when a rival dies, but David seems to be cut of a different cloth.
David continues in his questioning of the messenger and finds out that the messenger, a Amalekite, claims to have struck down Saul and taken his royal accessories. First, this is inconsistent with the story told at the end of 1 Samuel, but David is not concerned with that. He is more concerned with the fact that one of Saul's and David's enemies, an Amalekite, has slain God's anointed. The very thing that David refused to do, this messenger did. To make matters worse, it seems that the Amalekite has calculated that he could turn this into a payday.
Well, David has other ideas. David knows that it is God who crowns kings and not some battlefield thief. Perhaps this man did not kill Saul, but just found the crown, perhaps he did kill Saul. It really does not matter, he claims to have killed the anointed of God, and so his life is forfeit. David has him slain.
Having resolved this issue, David launches into poetry, the kind of poetry that identifies David as the author Psalms. David expresses profound grief, not just for Saul or Jonathan, but for all of Israel. This loss is more than personal, this is collective in its nature, all must grieve even David and his band of desperadoes. This death is so powerful, that David hopes that the Philistines do not find out about the disgrace, the Philistines must not be allowed to rejoice in Israel's pain. So great is this death that Mount Gilboa is now seen as the enemy, the mountain as the source of pain. It is the depth of such emotions that let us see the power of David as a human being.
Now Israel, all twelve tribes are leaderless, what will they do? David wonders as well. he inquires of God, and God tells him to go up to Isreal. David responds, sure but where? Hebron is the answer. Hebron is the ancestral root of Judah. At Hebron Judah comes and asks David to be their king. Meanwhile, in the north, the Saulist camp is not defeated but rally around Saul's son, who is really a puppet that Abner, Saul's general controls.
David's first foray into politics comes as he lauds the actions of the people of Jabesh-Gilead, which is in the region controlled by Saulites, for their act in recovering Saul's body. The next step is Abner, who encourages some "play" between warriors which turns into a David victory. Joab, Asahel and Abishai seek to turn this victory into a rout and pursue Abner, Asahel at the forefront.
Abner is able to kill Asahel but cannot shake Joab and the rest of David's men. He calls out to Joab and basically seeks peace. Joab acquieses and the two parties go their own way. David has carried the day but the war between the north and south will continue to rage.
Psalm 50
The Psalm does not take the normal shape of thanksgiving, or plea for assistance, or rejoicing; instead it is a courtroom drama. The time of God's judgment has come and the arguments are laid out.
The opening verses introduce the stage, God Almighty, calls to heaven and to earth to come and declare God's righteousness and behold the divine judge.
At the center of God's judgment is what God finds wrong in the life of God's people. It would seem that God believes that Israel views God in the same way as another person, instead of understanding that God is, well, God.
Worship is at the heart of these concerns. God does not desire sacrifices that do not are without thanks or without an understanding that all that Israel possesses belongs to God anyway. At the heart of worship is thanksgiving, thanksgiving to God who has chosen Israel.
God levels judgment against the wicked; those who profess with their lips but not their hearts. They verbally assert the covenant yet fail to fulfill them.
The psalm closes with God re-asserting God's desire, a people who offer thanks and honor God!
Monday, May 20, 2013
1 Samuel 29-31 & 1 Corinthians 2
The narrative turns back to David as we learn how David is able to extricate himself from a sticky situation. 1 Samuel 29 begins with the army of the Philistines parading by and the Lords of the Philistines wondering how David is among them. Is not this the mighty Israelite warrior David who has killed ten thousands? King Achish comes to David's defense and claims how loyal David has been, but the Lords are not fooled. David is sent home.
However, David's honor is defended no less than three times by Achish, who seems to be the only one fooled by the actions of David. The story manages to keep David from fighting against his own people of Israel, thereby making him eligible to become their new king. David's honor though is also kept intact by his devotion to King Achish. It seems that David's high stakes gambit has paid off. He has maintained honor in the eyes of his benefactor Achish while remaining faithful to Israel.
David returns home to find tragedy and chaos, the Amalekites have attacked Ziklag in David's absence. While no one has been killed, all the women and children have been taken as booty of the raid. 1 Samuel 30 speaks of a desperate David, whose men are holding him responsible for this calamity, so much so that David's leadership and life is threatened.
Against this darkness and despair, David turns to God. While Saul has no one to turn to in his desperation, David calls upon his Lord, who assures him that he will prevail. David follows the Amalekites and comes upon a servant of the Amalekites who has been left behind. David, the leader of castaways, takes the man in and gives him nourishment. He then leads the band to the Amalekites where David wins a great victory. He slaughters the Amalekites, recovers the lost women and children and gains prizes.
From this victory, David also changes the military system. Previously only those who actively take part in a military campaign earn booty but in this victory, David shares the spoils with all, including the elders of Judah. David's new society is beginning to take shape.
We end the book of 1 Samuel in a predicted way as the 31st chapter tells of the death of Saul and Jonathan. It does not come as a surprise, for we have known this day would come. Saul takes to the field of battle and suffers a great defeat. Perhaps he had a chance to escape, but he does not take it. Severely wounded on the battle field he seeks the finality of death from his own sword bearer who fails. Saul is forced to fall on his own sword and his sword bearer follows.
Israel suffers not just military defeat but the humiliation of the stripping and beheading of their king. For the Philistines, not only have they defeated the Israelites but their victory must also be seen as a victory over the Israelites god, for that is how these things are viewed.
The people of Jabesh-Gilead recall Saul's past actions and come to his rescue and provide a proper burial for the fallen king. Saul's story has come to an end. Now, as we venture in 2 Samuel, we see how David wins the throne.
1 Corinthians 2
Paul continues with this understanding of wisdom and uses himself as the example. He did not come to Corinth with lofty rhetoric or feats of wisdom, he simply proclaimed the saving death and resurrection of Jesus Christ. Furthermore, his example was also one of a servant, he did not come with airs of superiority but with a humble willingness to simply serve others. Just as God became "weak" so too did Paul. The real gift of Paul's ministry was not his talents but his willingness to allow the Spirit to further the message in the hearts of the listeners.
It is the hidden knowledge of the Cross that is the gift of the Spirit. This is how God reveals God self to the world.Paul speaks of those who have wisdom in this age, but that will end in nothing. He, however, offers a wisdom that is about a new age. This is God's wisdom. Yet it is a wisdom only available to those of the Spirit.
However, David's honor is defended no less than three times by Achish, who seems to be the only one fooled by the actions of David. The story manages to keep David from fighting against his own people of Israel, thereby making him eligible to become their new king. David's honor though is also kept intact by his devotion to King Achish. It seems that David's high stakes gambit has paid off. He has maintained honor in the eyes of his benefactor Achish while remaining faithful to Israel.
David returns home to find tragedy and chaos, the Amalekites have attacked Ziklag in David's absence. While no one has been killed, all the women and children have been taken as booty of the raid. 1 Samuel 30 speaks of a desperate David, whose men are holding him responsible for this calamity, so much so that David's leadership and life is threatened.
Against this darkness and despair, David turns to God. While Saul has no one to turn to in his desperation, David calls upon his Lord, who assures him that he will prevail. David follows the Amalekites and comes upon a servant of the Amalekites who has been left behind. David, the leader of castaways, takes the man in and gives him nourishment. He then leads the band to the Amalekites where David wins a great victory. He slaughters the Amalekites, recovers the lost women and children and gains prizes.
From this victory, David also changes the military system. Previously only those who actively take part in a military campaign earn booty but in this victory, David shares the spoils with all, including the elders of Judah. David's new society is beginning to take shape.
We end the book of 1 Samuel in a predicted way as the 31st chapter tells of the death of Saul and Jonathan. It does not come as a surprise, for we have known this day would come. Saul takes to the field of battle and suffers a great defeat. Perhaps he had a chance to escape, but he does not take it. Severely wounded on the battle field he seeks the finality of death from his own sword bearer who fails. Saul is forced to fall on his own sword and his sword bearer follows.
Israel suffers not just military defeat but the humiliation of the stripping and beheading of their king. For the Philistines, not only have they defeated the Israelites but their victory must also be seen as a victory over the Israelites god, for that is how these things are viewed.
The people of Jabesh-Gilead recall Saul's past actions and come to his rescue and provide a proper burial for the fallen king. Saul's story has come to an end. Now, as we venture in 2 Samuel, we see how David wins the throne.
1 Corinthians 2
Paul continues with this understanding of wisdom and uses himself as the example. He did not come to Corinth with lofty rhetoric or feats of wisdom, he simply proclaimed the saving death and resurrection of Jesus Christ. Furthermore, his example was also one of a servant, he did not come with airs of superiority but with a humble willingness to simply serve others. Just as God became "weak" so too did Paul. The real gift of Paul's ministry was not his talents but his willingness to allow the Spirit to further the message in the hearts of the listeners.
It is the hidden knowledge of the Cross that is the gift of the Spirit. This is how God reveals God self to the world.Paul speaks of those who have wisdom in this age, but that will end in nothing. He, however, offers a wisdom that is about a new age. This is God's wisdom. Yet it is a wisdom only available to those of the Spirit.
1 Samuel 27-28 & 1 Corinthians 1
After once again escaping from Saul, David now understands that he truly must flee Israel, for Saul will stop at nothing to track him down. 1 Samuel 27 portrays a very cunning and wily David who seeks refuge among the Philistines. David approaches King Achish of Gath and is granted a military base in Ziklag, which is a border city in Judah presently controled by the Philistines.
From this base, David strikes out against the enemies of Israel, plunders their towns and villages, and leaves no one alive to tell the story. To King Achish, David tells him that he is plundering regions under control of Judah, which to Achish means that David has truly chosen the side of the Philistines. Only David and his loyal followers know the truth, they live under the protection of the Philistines, yet they do the work of Israel.
The moment of truth comes for David in 1 Samuel 28, he now must pledge his loyalty to King Achish, for the Philistines are going to war with Israel. David is in a no win situation, he cannot fight for the Philistines for then Saul is right, David is an enemy of Israel. But he cannot fight for Israel, because he then loses the shelter he has received. David is offered a place of honor by leading his men as the bodyguards of Achish. The story leaves David, however, and we are left wondering how this is going to work out for David.
The story jumps Saul, who hears of the Philistine army gathering and he realizes he must do something. Whether Saul is a good follower of God or not, he believes he needs to seek God's guidance but God provides nothings. Desperate, Saul turns to a necromancer, which is not something a follower of God is supposed to do, in order to reach out to Samuel.
From the dead, Samuel now tells him that God has given his kingdom to David. Saul's worst fears are realized, David will be king. He falls into a deep depression, but finally eats and prepares for his future.
1 Corinthians 1
Paul is writing to the church located in Corinth, which was a prosperous community in Achaia, Greece. It was a diverse community that was a hub of Roman power. Paul is probably writing around 54 AD (or CE) from Ephesus as he journeys onward towards Corinth and Greece. Paul's colleague Timothy is being sent ahead as well as others who carry the letter.
The purpose of the letter itself is to respond to a letter sent to Paul listing some concerns or disputes that had arisen in the community. Unfortunately that letter itself is lost to us so we can only determine what the disputes are by Paul's response. Paul has great concern about this church in that he founded it on a previous journey through Greece so he has emotional ties to it. It would seem that some of these issues revolve around the factions that have developed within the community. Others are concerned with immoral practices and false teachings. It would seem that Paul's own authority and integrity as an apostle is also called into question.
Paul's letter to the church at Corinth intends to address these issues and set the record straight. Perhaps the purpose for the journey itself is because of the disputes or perhaps Paul always intended to return to Corinth as well.
The letter itself is still very valid in our day, for the church still remains fractured, still has false teachings prevalent, and still questions the authority of the apostolic witness. We can easily find ourselves within this community, perhaps Paul's answers can help us in our disputes as well.
Paul's letter begins with a standard salutation, he recognizes himself as a messenger of Jesus Christ who has been sent to share Christ's message with the people of Corinth. Paul also establishes that it is not just he but Sosthenes as well who sends this message. It is possible that this Sosthenes is the same one referred to in Acts as a leader of the synagogue in Corinth.
Paul begins in the salutation by pointing out that not has his mission begin in Christ, but that he is speaking to those whom he considers to be saints, not in the way that we understand saints in our day, but in the understanding that they are holy for they believe in Christ. In the same way that God called Israel to be holy, so the church too is called to be holy.
After the salutation, the next several verses deal with thanksgiving. Paul gives thanks for the grace of God, for the future that we all have in Christ, and he, the Corinthians and all other believers have been called into a community based in Jesus Christ.
It is to these issues of thanksgiving that Paul immediately draws attention to, for the community is not living as a community. They have become factions, with each have a patron. He also in very concerned about those in the community who believe they have a special knowledge that places them in positions of authority which might be what he is referring to when he mentions those who say "I belong to Christ." But Paul asks the question, has Christ been divided?
This is a question that we in the present era need to answer, with all our divisions have we not proclaimed a divided Christ?
Paul then discusses wisdom, but wisdom in Christ is not worldly wisdom. According to the worlds standards, a god who dies is foolish, so for the world Christianity is folly. To have knowledge of God then is to be foolish, yet Paul speaks of God's wisdom trumping human wisdom, for humans cannot understand God. So in this regard, God has favored believers with knowledge that even the most wise cannot come to without knowledge of Jesus Christ. For this reason, we do not boast, for it is God who has revealed this to us.
From this base, David strikes out against the enemies of Israel, plunders their towns and villages, and leaves no one alive to tell the story. To King Achish, David tells him that he is plundering regions under control of Judah, which to Achish means that David has truly chosen the side of the Philistines. Only David and his loyal followers know the truth, they live under the protection of the Philistines, yet they do the work of Israel.
The moment of truth comes for David in 1 Samuel 28, he now must pledge his loyalty to King Achish, for the Philistines are going to war with Israel. David is in a no win situation, he cannot fight for the Philistines for then Saul is right, David is an enemy of Israel. But he cannot fight for Israel, because he then loses the shelter he has received. David is offered a place of honor by leading his men as the bodyguards of Achish. The story leaves David, however, and we are left wondering how this is going to work out for David.
The story jumps Saul, who hears of the Philistine army gathering and he realizes he must do something. Whether Saul is a good follower of God or not, he believes he needs to seek God's guidance but God provides nothings. Desperate, Saul turns to a necromancer, which is not something a follower of God is supposed to do, in order to reach out to Samuel.
From the dead, Samuel now tells him that God has given his kingdom to David. Saul's worst fears are realized, David will be king. He falls into a deep depression, but finally eats and prepares for his future.
1 Corinthians 1
Paul is writing to the church located in Corinth, which was a prosperous community in Achaia, Greece. It was a diverse community that was a hub of Roman power. Paul is probably writing around 54 AD (or CE) from Ephesus as he journeys onward towards Corinth and Greece. Paul's colleague Timothy is being sent ahead as well as others who carry the letter.
The purpose of the letter itself is to respond to a letter sent to Paul listing some concerns or disputes that had arisen in the community. Unfortunately that letter itself is lost to us so we can only determine what the disputes are by Paul's response. Paul has great concern about this church in that he founded it on a previous journey through Greece so he has emotional ties to it. It would seem that some of these issues revolve around the factions that have developed within the community. Others are concerned with immoral practices and false teachings. It would seem that Paul's own authority and integrity as an apostle is also called into question.
Paul's letter to the church at Corinth intends to address these issues and set the record straight. Perhaps the purpose for the journey itself is because of the disputes or perhaps Paul always intended to return to Corinth as well.
The letter itself is still very valid in our day, for the church still remains fractured, still has false teachings prevalent, and still questions the authority of the apostolic witness. We can easily find ourselves within this community, perhaps Paul's answers can help us in our disputes as well.
Paul's letter begins with a standard salutation, he recognizes himself as a messenger of Jesus Christ who has been sent to share Christ's message with the people of Corinth. Paul also establishes that it is not just he but Sosthenes as well who sends this message. It is possible that this Sosthenes is the same one referred to in Acts as a leader of the synagogue in Corinth.
Paul begins in the salutation by pointing out that not has his mission begin in Christ, but that he is speaking to those whom he considers to be saints, not in the way that we understand saints in our day, but in the understanding that they are holy for they believe in Christ. In the same way that God called Israel to be holy, so the church too is called to be holy.
After the salutation, the next several verses deal with thanksgiving. Paul gives thanks for the grace of God, for the future that we all have in Christ, and he, the Corinthians and all other believers have been called into a community based in Jesus Christ.
It is to these issues of thanksgiving that Paul immediately draws attention to, for the community is not living as a community. They have become factions, with each have a patron. He also in very concerned about those in the community who believe they have a special knowledge that places them in positions of authority which might be what he is referring to when he mentions those who say "I belong to Christ." But Paul asks the question, has Christ been divided?
This is a question that we in the present era need to answer, with all our divisions have we not proclaimed a divided Christ?
Paul then discusses wisdom, but wisdom in Christ is not worldly wisdom. According to the worlds standards, a god who dies is foolish, so for the world Christianity is folly. To have knowledge of God then is to be foolish, yet Paul speaks of God's wisdom trumping human wisdom, for humans cannot understand God. So in this regard, God has favored believers with knowledge that even the most wise cannot come to without knowledge of Jesus Christ. For this reason, we do not boast, for it is God who has revealed this to us.
Tuesday, May 14, 2013
1 Samuel 25-26 & Psalm 49
The story of Nabal, "fool" or "folly", is a complicated one as it is relayed in 1 Samuel 25. First the chapter begins with a word about the death of Samuel, which in its own right is strange. Samuel is the first of the great prophets and has ushered in a new age in Israel, yet his passing is marked by only a couple of sentences. Since the anointing of David, Samuel has receded into the background, almost as a sign that David is now God's anointed, the instrument of God's Will.
So now God's anointed hears of a rich man, Nabal and he seeks to gain assistance from this man. While the story seeks to portray Nabal as a fool, a selfish man who dies from his excesses ( which he is ) it overly portrays David as the aggrieved party. While Nabal is not interested in helping David, David's overture to Nabal can only be seen as extortion, he is simply trying to shake Nabal down for food and favor. Now Nabal, if he were charitable, should have been open to hospitality but he recognizes David's approach for what it was, a shakedown.
However, one of Nabal's servants sees it a bit differently and he tells his side to Abigail, Nabal's wife. The servants perspective is the same as the author's and so it is his story that we follow. Abigail realizing the error of Nabal, seeks to make redress. She sends provisions to David and then follows them to entreat David to mercy and to not act out in righteous vengeance. She proves to understand that perhaps David is more than just a renegade, a man destined for greatness. Her presence proves useful as she dissuades David from action.
Perhaps if only Nabal would have listened to his wife in the same way David did. Nabal, drunk, suffers perhaps a heart attack or perhaps a stroke and dies. David takes this is a sign from God that he was right. David takes the wise Abigail as his wife.
The story returns to Saul's persuit of David in 1 Samuel 26 with a report form the Ziphites to Saul that they know the hiding place of David in the Wilderness of Ziph. Saul comes up and camps opposite of the suspected location of David's camp. David sends spies to confirm Saul's presence. David then obtains the assistance of his cousin, Abishai, to enter the camp of Saul itself.
As they sneak into camp, they are able to come very near Saul and Aibshai urges David to take Saul's life. David knows that Saul is anointed by God and therefore God will deal with Saul, either by taking his life or Saul dying in battle and it is not the place of David to take his life. David does take Saul's spear and water job, in the same way that he cut a piece off of the cloak in the cave to prove that he could have done more.
After exiting Saul's camp, from a safe location David calls out to Saul and to Saul's general Abner, to show them that he has been in the camp and has been close to Saul. Saul realizes that he again has had the ability to take the life of Saul but has shown grace by David. David calls upon God do deal with him, David, in the same way David has dealt with Saul. Saul then departs and David goes his own way
Psalm 49
The question of immortality is at the heart of the psalmist's concern in the 49th Psalm. Death is a reality, it is something that humans and animals share, one cannot escape it. The psalmist chastises those who seem to turn to wealth as a means to cheat death, sound familiar? They cannot ransom themselves through their own wealth to find immortality, that is not how death works. No price can keep one from the grave.
Fool and wise alike have fallen to this false hope of wealth, yet this wealth is only left behind for another to waste and squander. In contrast, God is able to pay the ransom, God is able to save from Sheol, the pit. While not speaking of an afterlife, the psalmist insures that death cannot and will not separate God from those that God's loves. The psalmist challenges listeners and readers to place their trust in this God, a God who can redeem even through death.
So now God's anointed hears of a rich man, Nabal and he seeks to gain assistance from this man. While the story seeks to portray Nabal as a fool, a selfish man who dies from his excesses ( which he is ) it overly portrays David as the aggrieved party. While Nabal is not interested in helping David, David's overture to Nabal can only be seen as extortion, he is simply trying to shake Nabal down for food and favor. Now Nabal, if he were charitable, should have been open to hospitality but he recognizes David's approach for what it was, a shakedown.
However, one of Nabal's servants sees it a bit differently and he tells his side to Abigail, Nabal's wife. The servants perspective is the same as the author's and so it is his story that we follow. Abigail realizing the error of Nabal, seeks to make redress. She sends provisions to David and then follows them to entreat David to mercy and to not act out in righteous vengeance. She proves to understand that perhaps David is more than just a renegade, a man destined for greatness. Her presence proves useful as she dissuades David from action.
Perhaps if only Nabal would have listened to his wife in the same way David did. Nabal, drunk, suffers perhaps a heart attack or perhaps a stroke and dies. David takes this is a sign from God that he was right. David takes the wise Abigail as his wife.
The story returns to Saul's persuit of David in 1 Samuel 26 with a report form the Ziphites to Saul that they know the hiding place of David in the Wilderness of Ziph. Saul comes up and camps opposite of the suspected location of David's camp. David sends spies to confirm Saul's presence. David then obtains the assistance of his cousin, Abishai, to enter the camp of Saul itself.
As they sneak into camp, they are able to come very near Saul and Aibshai urges David to take Saul's life. David knows that Saul is anointed by God and therefore God will deal with Saul, either by taking his life or Saul dying in battle and it is not the place of David to take his life. David does take Saul's spear and water job, in the same way that he cut a piece off of the cloak in the cave to prove that he could have done more.
After exiting Saul's camp, from a safe location David calls out to Saul and to Saul's general Abner, to show them that he has been in the camp and has been close to Saul. Saul realizes that he again has had the ability to take the life of Saul but has shown grace by David. David calls upon God do deal with him, David, in the same way David has dealt with Saul. Saul then departs and David goes his own way
Psalm 49
The question of immortality is at the heart of the psalmist's concern in the 49th Psalm. Death is a reality, it is something that humans and animals share, one cannot escape it. The psalmist chastises those who seem to turn to wealth as a means to cheat death, sound familiar? They cannot ransom themselves through their own wealth to find immortality, that is not how death works. No price can keep one from the grave.
Fool and wise alike have fallen to this false hope of wealth, yet this wealth is only left behind for another to waste and squander. In contrast, God is able to pay the ransom, God is able to save from Sheol, the pit. While not speaking of an afterlife, the psalmist insures that death cannot and will not separate God from those that God's loves. The psalmist challenges listeners and readers to place their trust in this God, a God who can redeem even through death.
Thursday, May 2, 2013
1 Samuel 23-24 & Mark 16
While on the run, David does not lose sense of who he is and what is called to do, when he hears that the Philistines have come against the people of Keilah in 1 Samuel 23, he seeks to respond and act. While David is eager to respond, those with him are less so. They realize that they are presently outlaws against Saul so if they pick a fight with the Philistines, who will they be able to turn to for help down the road? But the presence of Abiathar comes in handy as he is able to seek oracles for David. From these oracles, David is told to go against the Philistines. He does and drives them away.
Saul hears of David exploits and prepares to against David and trap him inside the walls of Keilah. Again the priest Abiathar comes in handy and David determines through an oracle that the people will surrender him so he flees from Keilah and enters into the hill country to hide. While in hiding Jonathan comes to David and again they renew their covenant of friendship.
Unlike Jonathan, the people of Ziph come to Saul to give aid in his search for David. With their aid, Saul is able to close in on David and without a providential invasion of Philistines into the region of Israel, Saul probably would have captured David. David takes advantage of the distraction and again flees.
After dealing with the Philistines, Saul returns to the chase of David in 1 Samuel 24. During the chase, Saul chooses to relieve himself in a cave in which David and his men are hiding. David, encouraged by his men, sneaks up on Saul to kill him but instead just cuts off a corner of Saul's cloak. David cannot bring himself to kill on of God's anointed.
After Saul leaves the cave, David appears and calls to Saul and asks why Saul is pursuing him. He then produces the corner of the cloak proving that he could have killed Saul. Saul, in a moment of clarity, recognizes that David is the just one and asks David to pledge to not kill Saul's family when he becomes king. David agrees and Saul relents and leaves the region. David retreats back into his stronghold.
Mark 16
The ending of Mark and abrupt. The tomb is empty, only a messenger in white sits there. He tells the women that Jesus is not there he has gone ahead to Galilee, just as he said. This should spur the women to action, but it does not. Instead, it is believed that the end of Mark comes in vs 8, the women tell no one for they are afraid.
This ending, however, does not sit well with early members of the church and two endings are added; a shorter one that adds on to vs 8 and a longer one that adds vs 9-20.
It is clear though that the invitation at the end of the Mark at 8 lies with us, as readers. Do we choose to go in search of the Risen Lord? Or are we afraid? Which is it?
Saul hears of David exploits and prepares to against David and trap him inside the walls of Keilah. Again the priest Abiathar comes in handy and David determines through an oracle that the people will surrender him so he flees from Keilah and enters into the hill country to hide. While in hiding Jonathan comes to David and again they renew their covenant of friendship.
Unlike Jonathan, the people of Ziph come to Saul to give aid in his search for David. With their aid, Saul is able to close in on David and without a providential invasion of Philistines into the region of Israel, Saul probably would have captured David. David takes advantage of the distraction and again flees.
After dealing with the Philistines, Saul returns to the chase of David in 1 Samuel 24. During the chase, Saul chooses to relieve himself in a cave in which David and his men are hiding. David, encouraged by his men, sneaks up on Saul to kill him but instead just cuts off a corner of Saul's cloak. David cannot bring himself to kill on of God's anointed.
After Saul leaves the cave, David appears and calls to Saul and asks why Saul is pursuing him. He then produces the corner of the cloak proving that he could have killed Saul. Saul, in a moment of clarity, recognizes that David is the just one and asks David to pledge to not kill Saul's family when he becomes king. David agrees and Saul relents and leaves the region. David retreats back into his stronghold.
Mark 16
The ending of Mark and abrupt. The tomb is empty, only a messenger in white sits there. He tells the women that Jesus is not there he has gone ahead to Galilee, just as he said. This should spur the women to action, but it does not. Instead, it is believed that the end of Mark comes in vs 8, the women tell no one for they are afraid.
This ending, however, does not sit well with early members of the church and two endings are added; a shorter one that adds on to vs 8 and a longer one that adds vs 9-20.
It is clear though that the invitation at the end of the Mark at 8 lies with us, as readers. Do we choose to go in search of the Risen Lord? Or are we afraid? Which is it?
1 Samuel 20-22 & Mark 15
David realizes that he cannot stay in Ramah forever, so in 1 Samuel 20, he meets up with Jonathan to determine what he has done to earn the enmity of Saul. While David is convinced that Saul is trying to kill him, Jonathan is not convinced. They develop a rather elaborate means to determine if Saul is angry with David, if Saul responds angrily to the news that David is not participating in a local feast but has returned home, then Jonathan will know of Saul's desire to kill David.
David has concerns that Jonathan might not send word to him, so in the presence of God, Jonathan swears to be true to his word. Again, Jonathan and David come up with a rather elaborate means to notify David of the news. Sure enough, Saul is very angry that David is absent. He tells Jonathan that David will steal the throne if he is allowed to live. Jonathan realizes that his father is serious about this and that he intends to kill David, so he sends word to David. They enjoy a tearful embrace and then part company. Each going their own way.
David is truly an outlaw now with nowhere to turn. He is reduced to subterfuge in 1 Samuel 21 to obtain bread from the chief priest of Nob, which is where the cultic headquarters is at this time. The chief priest Ahimelech approaches David with caution for he fears that since David is alone he is now an outlaw. David asks for bread but the only bread available is that of the Bread of Presence, which is usually eaten by the priests at the end of the week. David takes this bread and obtains the sword that he used to kill Goliath that was being held at Nob as a sort of shrine.
Whether David notices that Doeg is at Nob, or not, he knows that he cannot stay and moves on, this time into territory that is controlled by Philistines. He is recognized by the masses but by the time word reaches the king, David has taken to acting like a mad man and the king dismisses him as being a threat.
As David flees, family and others hear about him and begin to flock to him. It would seem that many are not pleased with the rule of Saul. David turns to his roots in 1 Samuel 22 for the protection of his family. He approaches the king of Moab, since his own ancestor, Ruth, came from Moab, who grants David's family asylum.
We find out that David's family is probably in dire need of protection since Saul willingly sentences to death the priests of Nob who gave aid to David. Even Saul's men realize this is wrong, so it is up to Doeg, the Edomite, to kill the priests. One escapes, Abiathar, and flees to David and brings word. The war between David and Saul is just beginning and many innocents will lose their lives.
Mark 15
Jesus brought before Pilate, since he has been found a blasphemer, it would seem as if the Romans want to add sedition to the list, which is the reason for the question "Are you the king of the Jews?" This is not a theological question but a political one for the Romans. Jesus does not claim such a title, then again he does not disclaim it either. Pilate does not seem to be convinced that Jesus plots sedition and gives the crowd the option but they refuse to allow Jesus to be set free instead that they seek the release of a political prisoner, Barabbas. The irony is that the charge of sedition against Jesus is unfounded and unproved, but the Romans release a known insurrectionist in Barabbas. In essence, now Jesus has been rejected by the Jews and the Gentiles.
This rejection is enforced by the acts of the soldiers who mock Jesus and scourge him. This rejection finds its way to the cross where Jesus is crucified. Jesus' cries and anguish find voice in Psalm 22 as it comes alive in the Passion. As death draws near, the skies darken, which as a cosmological sign, is usually an action that coincides with great times in history.
The burial is significant in who participates. Not the disciples, but Joseph of Arimathea who is not described as a follower of Jesus but a member of the council who has been looking for the coming of the kingdom. Joseph represents the faithful of Israel, perhaps in this moment he is the only true apostle. Mary Magdalene and Mary are also present, they serve a witness to his death and burial.
David has concerns that Jonathan might not send word to him, so in the presence of God, Jonathan swears to be true to his word. Again, Jonathan and David come up with a rather elaborate means to notify David of the news. Sure enough, Saul is very angry that David is absent. He tells Jonathan that David will steal the throne if he is allowed to live. Jonathan realizes that his father is serious about this and that he intends to kill David, so he sends word to David. They enjoy a tearful embrace and then part company. Each going their own way.
David is truly an outlaw now with nowhere to turn. He is reduced to subterfuge in 1 Samuel 21 to obtain bread from the chief priest of Nob, which is where the cultic headquarters is at this time. The chief priest Ahimelech approaches David with caution for he fears that since David is alone he is now an outlaw. David asks for bread but the only bread available is that of the Bread of Presence, which is usually eaten by the priests at the end of the week. David takes this bread and obtains the sword that he used to kill Goliath that was being held at Nob as a sort of shrine.
Whether David notices that Doeg is at Nob, or not, he knows that he cannot stay and moves on, this time into territory that is controlled by Philistines. He is recognized by the masses but by the time word reaches the king, David has taken to acting like a mad man and the king dismisses him as being a threat.
As David flees, family and others hear about him and begin to flock to him. It would seem that many are not pleased with the rule of Saul. David turns to his roots in 1 Samuel 22 for the protection of his family. He approaches the king of Moab, since his own ancestor, Ruth, came from Moab, who grants David's family asylum.
We find out that David's family is probably in dire need of protection since Saul willingly sentences to death the priests of Nob who gave aid to David. Even Saul's men realize this is wrong, so it is up to Doeg, the Edomite, to kill the priests. One escapes, Abiathar, and flees to David and brings word. The war between David and Saul is just beginning and many innocents will lose their lives.
Mark 15
Jesus brought before Pilate, since he has been found a blasphemer, it would seem as if the Romans want to add sedition to the list, which is the reason for the question "Are you the king of the Jews?" This is not a theological question but a political one for the Romans. Jesus does not claim such a title, then again he does not disclaim it either. Pilate does not seem to be convinced that Jesus plots sedition and gives the crowd the option but they refuse to allow Jesus to be set free instead that they seek the release of a political prisoner, Barabbas. The irony is that the charge of sedition against Jesus is unfounded and unproved, but the Romans release a known insurrectionist in Barabbas. In essence, now Jesus has been rejected by the Jews and the Gentiles.
This rejection is enforced by the acts of the soldiers who mock Jesus and scourge him. This rejection finds its way to the cross where Jesus is crucified. Jesus' cries and anguish find voice in Psalm 22 as it comes alive in the Passion. As death draws near, the skies darken, which as a cosmological sign, is usually an action that coincides with great times in history.
The burial is significant in who participates. Not the disciples, but Joseph of Arimathea who is not described as a follower of Jesus but a member of the council who has been looking for the coming of the kingdom. Joseph represents the faithful of Israel, perhaps in this moment he is the only true apostle. Mary Magdalene and Mary are also present, they serve a witness to his death and burial.
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