8: This first part of chapter 8, while a well known story, is likely a later addition to the gospel. It does not appear at all in the earliest, best manuscripts. It is still a good story though.
Jesus is in a running argument with "the Jews," which in John is a kind of shorthand for those who reject Jesus' claims out of a sense of ethnic entitlement. Jesus makes a claim to greater authority and position than Abraham and their revealed Scriptures. Jesus is making the point that if you understood, believed and trusted in God, you would believe in me and not think of Abraham in this way. His opponents seem so angry that they make wild claims, such as "we have never been slaves to anyone (v. 33)," which is simply factually false. It is a reminder of how far people will go to maintain a privileged status. Jesus makes the ultimate statement of privilege, "before Abraham was, I am," a blatant claim to divinity. The crowd is not amused.
9: Jesus opens by shifting the focus of the cause of the blindness(was it sin?) to purpose (the work of God that you might believe). The entire story is about blindness: who sees and who does not; who blinds themselves and who has their eyes opened. Who is stubborn and who simply tells the story of their experience of Jesus. The story is also another of Jesus' "signs."
10: Jesus the good shepherd, who offers his life for the sheep, even to death. He also makes the brash claim to oneness with God, "I and the Father are one." Jesus points to his good works - his "signs" that show he is indeed from God.
11: The greatest sign outside of Jesus death and resurrection is the raising of Jesus' friend, Lazarus. We hear again and again in the story the purpose of these signs - that you may believe that Jesus is the one sent by God. It is ironic that Jesus, more than anywhere else, is the bringer of new life, yet it is also after this event that the religious leaders begin to plan the death of Jesus. As opposed to just reacting to what he is saying, they start a project.
Monday, June 16, 2008
Joh 5-7
5: Conflict with the religious leaders starts. Jesus claims his own authority to heal on the Sabbath. Notice that in the other gospels Jesus makes an argument about getting your cattle out of a hole. Here he simply claims an equality with God. Quite a difference to the previous three.
As a part of that argument we can get a picture of the relationship between the Father and Son. The Father gives all things to the Son, who does what the Father desires - at least in simplest form that is how we can understand it. Yet there is a reciprocity. So the Father gives the Son his glory, but in showing forth that glory, the Son glorifies the Father, and in so doing also glorifies himself. This theme of glory becomes a central part of Jesus story as he approaches his Passion, for in it (though it is obviously humiliating and shameful) he brings glory to himself and the Father by his obedience to the Father's desire. So we have to leave linear thinking aside if we are to really understand the gospel of John.
6: Food; necessity. Jesus here performs the only miracle that is recorded in all four gospels by feeding the hungry with food left over. We are then launched into a lengthy meditation, told in dialectic form, of the significance of this miracle. Jesus is asked questions and given requests. His answers draw us away from the mere physical benefits of food toward the importance of developing a trusting relationship with God, who will fill us in times of trouble. Of course we have a direct connection here with the Sacrament of the table - our holy food, which is just a little bread and a little wine - that is somehow enough for the journey.
7: Conflict with religious leaders escalates. Jesus goes to Jerusalem clandestinely, but then begins to preach. The leaders are not happy with his outrageous claims. They argue, but the people are amazed at his arguments. Even the police who are called to arrest him don't do anything. They are flabbergasted. There is a clear prejudice amongst the leaders from Jerusalem against their country cousins from rural Galilee. The idea that some peasant from the north could come down and give them such a hard time bewildered them.
As a part of that argument we can get a picture of the relationship between the Father and Son. The Father gives all things to the Son, who does what the Father desires - at least in simplest form that is how we can understand it. Yet there is a reciprocity. So the Father gives the Son his glory, but in showing forth that glory, the Son glorifies the Father, and in so doing also glorifies himself. This theme of glory becomes a central part of Jesus story as he approaches his Passion, for in it (though it is obviously humiliating and shameful) he brings glory to himself and the Father by his obedience to the Father's desire. So we have to leave linear thinking aside if we are to really understand the gospel of John.
6: Food; necessity. Jesus here performs the only miracle that is recorded in all four gospels by feeding the hungry with food left over. We are then launched into a lengthy meditation, told in dialectic form, of the significance of this miracle. Jesus is asked questions and given requests. His answers draw us away from the mere physical benefits of food toward the importance of developing a trusting relationship with God, who will fill us in times of trouble. Of course we have a direct connection here with the Sacrament of the table - our holy food, which is just a little bread and a little wine - that is somehow enough for the journey.
7: Conflict with religious leaders escalates. Jesus goes to Jerusalem clandestinely, but then begins to preach. The leaders are not happy with his outrageous claims. They argue, but the people are amazed at his arguments. Even the police who are called to arrest him don't do anything. They are flabbergasted. There is a clear prejudice amongst the leaders from Jerusalem against their country cousins from rural Galilee. The idea that some peasant from the north could come down and give them such a hard time bewildered them.
2 Samuel 3-24/Psalms/John 1-4
2 Samuel
David has been declared King over Judah (the South) but not over Israel (the North). We start with the death of Abner, who was the commander of Ishbaal's (and before him Saul's) army. Ishbaal loses an important ally and counselor in his death. David is given a strong alibi.
Ishbaal is the next to fall, and again David is removed from any involvement. He even takes out the guys who do the assassination.
5: David establishes himself as King over both Judah and Israel and defeats the Philistines in war. He also defeats the Jebusites and makes Jerusalem his new capital city. This is the first time Jerusalem has been in possession by the Israelites, but it will become the capital city.
6: David brings the ark to Jerusalem. This action cements this city as the political and religious center of all Israel. From now on Jerusalem becomes the primary sacred site and the place where Solomon will build his temple. The sacrificial system, once available in a couple of different places by mobile tabernacle, is now in one place to which all must travel. Michal is embarrassed by David and things between them never get better.
7: This is one of the most important stories about David because of it's future implications. David wants to build a house for God, a permanent dwelling instead of the tabernacle which was an elaborate tent. God responds that David's son will do it. However, because of David's loyal love, God makes a promise - that the throne will not depart from his house. From this point on a descendant of David will be the proper ruler of all Israel. This becomes important later when Jesus is presented as the inheritor of this promise to David and why the Messiah is supposed to arise from the tribe of David (Judah). It also points all the way back to the songs of Jacob and Joseph.
8-10 : David's wars. He establishes and settles his borders and expands them to create an empire with client kings. Take a look at a map - these tribes represent people to the North, South, East and West of Israel. In the midst of these stories is the story of Mephibosheth, the last son of Jonathan. David fulfills the promise made to Jonathan all those years ago.
11: David and Bathsheba. David is not out fighting; as king he should be with the army during the fighting season (spring into summer). David first tries to get Urriah to go home and sleep with his wife. When it doesn't work, he gets Joab to collude in his murder. David at first is angry with Joab for his tactical error, but is reminded of why it was done.
12: David's conviction, repentance and punishment through the prophet Nathan. We might ask here, what about the sick boy? David is also punished by trouble within his house.
13-14: The ugly story of Amnon, his rape of Tamar, and his murder by Absalom. David is shown to be weak in his dealing with his family. Had he been firmer, he might have avoided this problem. He later allows Absalom back into the court, but things are far from over.
15 -17: Absalom revolts. David is forced to leave Jerusalem but leaves spies and agents behind. Hushai, agent of David, gets rid of Absalom's best counselor, Ahithophel. Absalom pitches a tent on the roof of the palace and sleeps with David's concubines. He is taking everything that was David's and shaming him publicly.
18: David musters his army and goes to war with Absalom. Joab defeats him and Absalom is killed while hanging by his hair. David mourns over his lost son.
19: David is in a funk and Joab calls him on it. Joab tells him he needs to start acting like a king and a leader. David returns to Jerusalem and must settle several disputes, including one regarding Mephibosheth (called here Meribbaal). We also see the rivalry between the South and North, Judah and Israel.
20: Sheba's revolt. A significant contingent of Israel turns against David. The revolt is put down and Joab shows himself to be as ruthless as ever.
21-24: This is a kind of appendix to the main story, a collection of other stories that do not follow chronologically with the rest. The first shows David's ruthlessness is dealing with his rivals from Saul's clan. This kind of thing was typical of the culture and time. Then there are more stories of Philistine wars. Notice who kills Goliath here?!
David's psalm in chapter 22 is essentially the same as Psalm 18.
David's last words and a list of some of David's "mighty men," the great warriors of David.
24 ends with a slightly bitter note. The story itself appears to be heavily edited, which makes the motivations and purpose of the census and the plague unclear. Kings were forbidden to take a census of the people, which was used for only two reasons: taxes and mustering an army (there was only a very small standing army in ancient times; most fighters were farmers and merchants who fought during the fighting season). David makes a sacrifice to God and the plague ends, the people are restored. The priestly role of the king is something that crops up throughout the monarchies of Israel.
So...quite an epic story. David and Moses are the center pieces of the Jewish narrative and the two people who figure most prominently in Israel's self-understanding. Looking back, there is much that we might find strange, and even barbaric....however we can also say that Yahweh always has an unconventional relationship with his people. I'll be interested to hear your evaluation of David at our next meeting.
Psalms
I won't analyze each of the psalms. I want to say something in general about them. There are a few categories you should be aware of:
Many of the psalms are deeply personal and show a transparency that is unmatched in the ancient literature. This kind of openness and honesty of emotion is unique in ancient literature. We have to wait until Augustine's Confessions to find anything like it. The Psalms echo how we actually feel, not how we are supposed to feel or how we should feel. There are places you will cringe. This is good; and I hope you appreciate the honesty of the sentiment being expressed. We run the whole gambit from praise and love of God, to anger and despair of God. No wonder they were made the center piece of spiritual practice and devotion.
John
John is not like the other gospels. The other three gospels are referred to as the synoptic gospels (meaning "same eye"). John tells a different kind of story. He is not so much concerned about an orderly presentation of the life of Jesus. The action around Jesus' death happens in a different way. John's style is even different. He is much less of a linear, concrete thinker and more of an abstract poetic writer. The opening of his gospel echos the opening of the Hebrew Scriptures and emphasizes the eternal, intimate, dynamic relationship of the Second Person of the Trinity, who is the self-expression of who God is. There is a depth to John's writing (some people call it theological), that the other writers (with the occasional exception of Luke) do not demonstrate.
1: The intimate nature of the Word, who is face-to-face with God and finds expression in humanity - in "flesh" - fulfilling God's ancient promise to "dwell with" (lived among us) God's people. This bridges into the story of John and his testimony about Jesus. John is seen as the first person to understand who Jesus was and what his arrival meant. Jesus also begins to gather his disciples and make wild promises about the future of his and their ministry. Compare this to the beginning of other gospels. We do have a kind of "origin" story, such as we get in Luke and Matthew, but with a very different twist.
2: The wedding at Cana - Jesus' first miracle and a demonstration of his power as well as his involvement and approval of human society and joy. v. 11 points out that this is the first of Jesus' "signs," a technical word in John. The Sign, or Wonder, are held up as evidence of his claims about who Jesus is.
Notice also here that Jesus cleanses the Temple at the beginning of his ministry, not at the end. John is filled with these changes, done to make a point about what kind of Messiah Jesus was. Most of the discourses, events, and miracles in John have no reference with those in the synoptics, or they take on a different meaning.
3: Nicodemus: Jesus is often misunderstood and talking to cross purposes with those he encounters. The whole issue of "born again," or "born from above," completely confounds him. Jesus is introducing new concepts through new language.
4: This is one big story - the Samaritans, the Samaritan Woman, the disciples, food and water, faith and doubt. Who gets it and who doesn't, who belongs and who is on the outside, what is it that really quenches our thirst. This chapter keeps these things constantly in the air, like a juggler, not letting our presuppositions or assumptions relax or make us comfortable. In the end Jesus and what he offers is everything, and entitlement is nothing.
David has been declared King over Judah (the South) but not over Israel (the North). We start with the death of Abner, who was the commander of Ishbaal's (and before him Saul's) army. Ishbaal loses an important ally and counselor in his death. David is given a strong alibi.
Ishbaal is the next to fall, and again David is removed from any involvement. He even takes out the guys who do the assassination.
5: David establishes himself as King over both Judah and Israel and defeats the Philistines in war. He also defeats the Jebusites and makes Jerusalem his new capital city. This is the first time Jerusalem has been in possession by the Israelites, but it will become the capital city.
6: David brings the ark to Jerusalem. This action cements this city as the political and religious center of all Israel. From now on Jerusalem becomes the primary sacred site and the place where Solomon will build his temple. The sacrificial system, once available in a couple of different places by mobile tabernacle, is now in one place to which all must travel. Michal is embarrassed by David and things between them never get better.
7: This is one of the most important stories about David because of it's future implications. David wants to build a house for God, a permanent dwelling instead of the tabernacle which was an elaborate tent. God responds that David's son will do it. However, because of David's loyal love, God makes a promise - that the throne will not depart from his house. From this point on a descendant of David will be the proper ruler of all Israel. This becomes important later when Jesus is presented as the inheritor of this promise to David and why the Messiah is supposed to arise from the tribe of David (Judah). It also points all the way back to the songs of Jacob and Joseph.
8-10 : David's wars. He establishes and settles his borders and expands them to create an empire with client kings. Take a look at a map - these tribes represent people to the North, South, East and West of Israel. In the midst of these stories is the story of Mephibosheth, the last son of Jonathan. David fulfills the promise made to Jonathan all those years ago.
11: David and Bathsheba. David is not out fighting; as king he should be with the army during the fighting season (spring into summer). David first tries to get Urriah to go home and sleep with his wife. When it doesn't work, he gets Joab to collude in his murder. David at first is angry with Joab for his tactical error, but is reminded of why it was done.
12: David's conviction, repentance and punishment through the prophet Nathan. We might ask here, what about the sick boy? David is also punished by trouble within his house.
13-14: The ugly story of Amnon, his rape of Tamar, and his murder by Absalom. David is shown to be weak in his dealing with his family. Had he been firmer, he might have avoided this problem. He later allows Absalom back into the court, but things are far from over.
15 -17: Absalom revolts. David is forced to leave Jerusalem but leaves spies and agents behind. Hushai, agent of David, gets rid of Absalom's best counselor, Ahithophel. Absalom pitches a tent on the roof of the palace and sleeps with David's concubines. He is taking everything that was David's and shaming him publicly.
18: David musters his army and goes to war with Absalom. Joab defeats him and Absalom is killed while hanging by his hair. David mourns over his lost son.
19: David is in a funk and Joab calls him on it. Joab tells him he needs to start acting like a king and a leader. David returns to Jerusalem and must settle several disputes, including one regarding Mephibosheth (called here Meribbaal). We also see the rivalry between the South and North, Judah and Israel.
20: Sheba's revolt. A significant contingent of Israel turns against David. The revolt is put down and Joab shows himself to be as ruthless as ever.
21-24: This is a kind of appendix to the main story, a collection of other stories that do not follow chronologically with the rest. The first shows David's ruthlessness is dealing with his rivals from Saul's clan. This kind of thing was typical of the culture and time. Then there are more stories of Philistine wars. Notice who kills Goliath here?!
David's psalm in chapter 22 is essentially the same as Psalm 18.
David's last words and a list of some of David's "mighty men," the great warriors of David.
24 ends with a slightly bitter note. The story itself appears to be heavily edited, which makes the motivations and purpose of the census and the plague unclear. Kings were forbidden to take a census of the people, which was used for only two reasons: taxes and mustering an army (there was only a very small standing army in ancient times; most fighters were farmers and merchants who fought during the fighting season). David makes a sacrifice to God and the plague ends, the people are restored. The priestly role of the king is something that crops up throughout the monarchies of Israel.
So...quite an epic story. David and Moses are the center pieces of the Jewish narrative and the two people who figure most prominently in Israel's self-understanding. Looking back, there is much that we might find strange, and even barbaric....however we can also say that Yahweh always has an unconventional relationship with his people. I'll be interested to hear your evaluation of David at our next meeting.
Psalms
I won't analyze each of the psalms. I want to say something in general about them. There are a few categories you should be aware of:
- Wisdom Psalms: These usually refer to the Law and its importance for righteousness, justice, and living well.
- Deliverance Psalms: Yahweh as the deliverer and vindicator of the psalmist, who is usually besieged.
- Temple Psalms: Psalms which extol the beauty and greatness of the Temple.
- Yahweh is King Psalms: Yahweh is shown to be the greatest of all the gods, sometimes the only god. Yahweh is ruler over Israel and its deliverer and protector.
- Praise Psalms: Pretty much what you think. One of the most popular kind of Psalm
- Lament Psalms: A call on Yahweh to remember his people and promise, to forgive, and to restore. Often begins with a cry or troubled heart. Usually has a "hope" section in which the psalmist shows trust that Yahweh will deliver (but look at Psalm 88).
Many of the psalms are deeply personal and show a transparency that is unmatched in the ancient literature. This kind of openness and honesty of emotion is unique in ancient literature. We have to wait until Augustine's Confessions to find anything like it. The Psalms echo how we actually feel, not how we are supposed to feel or how we should feel. There are places you will cringe. This is good; and I hope you appreciate the honesty of the sentiment being expressed. We run the whole gambit from praise and love of God, to anger and despair of God. No wonder they were made the center piece of spiritual practice and devotion.
John
John is not like the other gospels. The other three gospels are referred to as the synoptic gospels (meaning "same eye"). John tells a different kind of story. He is not so much concerned about an orderly presentation of the life of Jesus. The action around Jesus' death happens in a different way. John's style is even different. He is much less of a linear, concrete thinker and more of an abstract poetic writer. The opening of his gospel echos the opening of the Hebrew Scriptures and emphasizes the eternal, intimate, dynamic relationship of the Second Person of the Trinity, who is the self-expression of who God is. There is a depth to John's writing (some people call it theological), that the other writers (with the occasional exception of Luke) do not demonstrate.
1: The intimate nature of the Word, who is face-to-face with God and finds expression in humanity - in "flesh" - fulfilling God's ancient promise to "dwell with" (lived among us) God's people. This bridges into the story of John and his testimony about Jesus. John is seen as the first person to understand who Jesus was and what his arrival meant. Jesus also begins to gather his disciples and make wild promises about the future of his and their ministry. Compare this to the beginning of other gospels. We do have a kind of "origin" story, such as we get in Luke and Matthew, but with a very different twist.
2: The wedding at Cana - Jesus' first miracle and a demonstration of his power as well as his involvement and approval of human society and joy. v. 11 points out that this is the first of Jesus' "signs," a technical word in John. The Sign, or Wonder, are held up as evidence of his claims about who Jesus is.
Notice also here that Jesus cleanses the Temple at the beginning of his ministry, not at the end. John is filled with these changes, done to make a point about what kind of Messiah Jesus was. Most of the discourses, events, and miracles in John have no reference with those in the synoptics, or they take on a different meaning.
3: Nicodemus: Jesus is often misunderstood and talking to cross purposes with those he encounters. The whole issue of "born again," or "born from above," completely confounds him. Jesus is introducing new concepts through new language.
4: This is one big story - the Samaritans, the Samaritan Woman, the disciples, food and water, faith and doubt. Who gets it and who doesn't, who belongs and who is on the outside, what is it that really quenches our thirst. This chapter keeps these things constantly in the air, like a juggler, not letting our presuppositions or assumptions relax or make us comfortable. In the end Jesus and what he offers is everything, and entitlement is nothing.
Monday, June 9, 2008
1 Samuel 20-2 Samuel 2/Psalm 34, 56, 52,57,142,54/Luke 22-24
1 Samuel 20-31
I'm going to give you a broad outline here rather than a detailed rendition of the story. Come with your questions about the details of what is going on here for our discussion next week.
Characters in David's story:
Saul: King of Israel
His sons: Jonathan and later Ishbaal
His daughter: Michal
Commander of Army: Abner
David: Rival and soon to be King of all Israel
His wives: Michal, Abigail, Bathsheba
Command of the Army and councilor: Joab
sons: Absalom, Amnon, Solomon
daughter: Tamar
Important prophets: Samuel, Nathan
David is on the run. He has gathered around him a band of loyal, effective fighters. Saul chases him constantly, trying to end this dangerous rival to the throne.
David, however, again and again passes up the opportunity to kill Saul. He also remains friends with Jonathan. During this time the Philistines are a constant threat, likely due to Saul marching out with his army against David.
David has several adventures, acting insane in Gath, getting a wise wife in Abigail. There is a lot of foreshadowing of David's kingship throughout these passages. Joab, the commander of David's army, is also introduced. He will have a lot of influence on what goes on during David's life.
In the end, Saul turns out to be his own worst enemy. He seeks the witch of Endor for dubious purposes and when he finds himself surrounded, he falls on his sword. His sons die with him, and they are all made a spectacle by the Philistines.
David has a rival to any claim of the throne, Ishbaal. David can be ruthless, but he also often lets Joab do his ruthless work for him.
Looking back at this part of David's story: what kind of person is David? What kind of relationship does he have with God? Is this an overly rosy picture of the man written by scribes hundreds of years later, or do you think this might be a fairly accurate picture of David?
Psalms
34: Deliverance by Yahweh
36: Wisdom psalm about Yahweh as vindicator and provider for the righteous
52: God punishes the evildoer and preserves the righteous
57: Yahweh preserves the psalmist in the midst of danger
142: Another prayer for deliverance
54: Yahweh delivers the psalmist from foes
Luke
22 - 23: The Passion of Jesus we celebrate during Holy Week. Luke's version is often seen as a portrayal of Jesus as the Holy Martyr - a slightly more Greek spin on the story than Matthew. Pilate is also seen in a slightly more positive, or at least less bloodthirsty, light than in Mark.
24: This is the single chapter devoted to the resurrection stories told in Luke's community. Notice that they are all connected starting with Emmaus. The women report the empty tomb, but nobody believes. He then appears first on the Emmaus road. While the two pilgrims tell their story to the disciples, Jesus appears once again. The Luke appearance to the disciples shares several elements with the non-synoptic John.
The story of Jesus ascension is retold in a different way in the sequel to the Gospel of Luke, the Acts of the Apostles.
I'm going to give you a broad outline here rather than a detailed rendition of the story. Come with your questions about the details of what is going on here for our discussion next week.
Characters in David's story:
Saul: King of Israel
His sons: Jonathan and later Ishbaal
His daughter: Michal
Commander of Army: Abner
David: Rival and soon to be King of all Israel
His wives: Michal, Abigail, Bathsheba
Command of the Army and councilor: Joab
sons: Absalom, Amnon, Solomon
daughter: Tamar
Important prophets: Samuel, Nathan
David is on the run. He has gathered around him a band of loyal, effective fighters. Saul chases him constantly, trying to end this dangerous rival to the throne.
David, however, again and again passes up the opportunity to kill Saul. He also remains friends with Jonathan. During this time the Philistines are a constant threat, likely due to Saul marching out with his army against David.
David has several adventures, acting insane in Gath, getting a wise wife in Abigail. There is a lot of foreshadowing of David's kingship throughout these passages. Joab, the commander of David's army, is also introduced. He will have a lot of influence on what goes on during David's life.
In the end, Saul turns out to be his own worst enemy. He seeks the witch of Endor for dubious purposes and when he finds himself surrounded, he falls on his sword. His sons die with him, and they are all made a spectacle by the Philistines.
David has a rival to any claim of the throne, Ishbaal. David can be ruthless, but he also often lets Joab do his ruthless work for him.
Looking back at this part of David's story: what kind of person is David? What kind of relationship does he have with God? Is this an overly rosy picture of the man written by scribes hundreds of years later, or do you think this might be a fairly accurate picture of David?
Psalms
34: Deliverance by Yahweh
36: Wisdom psalm about Yahweh as vindicator and provider for the righteous
52: God punishes the evildoer and preserves the righteous
57: Yahweh preserves the psalmist in the midst of danger
142: Another prayer for deliverance
54: Yahweh delivers the psalmist from foes
Luke
22 - 23: The Passion of Jesus we celebrate during Holy Week. Luke's version is often seen as a portrayal of Jesus as the Holy Martyr - a slightly more Greek spin on the story than Matthew. Pilate is also seen in a slightly more positive, or at least less bloodthirsty, light than in Mark.
24: This is the single chapter devoted to the resurrection stories told in Luke's community. Notice that they are all connected starting with Emmaus. The women report the empty tomb, but nobody believes. He then appears first on the Emmaus road. While the two pilgrims tell their story to the disciples, Jesus appears once again. The Luke appearance to the disciples shares several elements with the non-synoptic John.
The story of Jesus ascension is retold in a different way in the sequel to the Gospel of Luke, the Acts of the Apostles.
Monday, June 2, 2008
1 Samuel 4-19/Psalm 23, 59; Luke 18-21
1 Samuel
4-6: The story of the losing and regaining the ark. Here the prophecy given to Eli earlier is fulfilled and his evil sons get their comeuppance. The real story here, however, is about the ark. The question is, "Is God in the box, or not?" If the box (the ark) brings a curse to Philistines, why doesn't it help the Israelites in their battle?
7: Samuel's main entry into the story. He takes on a role as priest, then prophet and now judge, forming a bridge to the monarchy.
8: Like Eli, Samuel's sons are not great. The people want a king like the other nations. Yahweh sees this as a rejection of his kingship over them. Samuel warns about the demands a king will make on the people. They want one anyway. When the monarchy is established, the downside of having a king is made clearer and clearer.
9-10: The anointing of Saul. There are almost two stories here, one the story of the gathering of the people in chapter 8 and the choice of Saul by lot at the end of 10, and the story of Saul chasing the donkeys and running across Samuel in 9-10a. These stories have been connected. Saul is first anointed in private, then publicly installed in front of the assembly of Israel. David too is first anointed in private and later takes over kingship. Notice that Saul is handsome and also tall (David was short). Notice also that the method Saul uses at the assembly to select the king is by lot, that is, by chance, kind of like flipping a coin or throwing dice.
10:27b - 11: we start with a restored section from the Dead Sea Scrolls setting the stage for Saul's first great triumph over the Ammonites. The territory of the Ammonites overlapped with the Gadites and Reubenites - it was disputed territory. Now the King is moving north to Jabesh. The news comes to Saul, who by the way, as king, is still plowing his fields. He does what no judge before him has done, he musters the entirety of the Israelites to come and fight. He does so with a threat - but it finally works.
Mustering an army was nothing like it is today. Each city state had it's own rulers and territorial governors. They each had to agree to either send or go with troops to a battle, which usually occurred in the spring after the planting. There was not always a strong motivation to do this for the local leaders. They might just say - the Gadites problems are the Gadites - let them deal with it. So one of the jobs of a king is to be able to motivate the other local lords/kings to send troops to his muster. This will become more and more important as the history unfolds.
The defeat of the Ammonites secures Saul's rulership.
12: Samuel steps down from being a judge. The people receive a warning to stay faithful to Yahweh. The rain, coming during the wheat harvest, would have been a threat. Yahweh and his people seem to have come to a compromise. Notice the responsibility is laid upon the king and the people together.
13: Conflict with the Philistines and Saul's rejection. Saul, in making an offering, is supplanting the priest and taking on that role. Because of that the kingship will not continue with his children. Remember: Saul is the first king, chosen by Yahweh and by lot - there is no established method for selecting the next king. It might be assumed that it would pass to his heir, but that is an assumption.
14: A continuation of the conflict. If you watched the documentary, this battle was recounted. The troops are lined up with a ravine dividing them. Jonathan takes his armor-bearer (a great warrior himself) and attacks a garrison by means of a hidden pass. This throws the ranks into confusion. The confusion spreads throughout the Philistine camp. The Israelites who were in hiding come out and even the Hebrews (likely some mercenaries and not related to the Israelites) turn against their employers. Saul asks the priest to inquire of the Lord (likely using the ephod, not the ark). This would have been a small box with two sticks - one saying yes/another no - that was used to determine the will of God. The furor grows however, and Saul interrupts the priest and joins the attack.
There is some complications around food. Remember the ritual importance of eating. Saul takes a vow to win God's favor that Jonathan runs afoul of. There is also the problem of eating meat with the blood in it, which has been forbidden since the time of Noah. These get resolved and Saul establishes the borders of his kingdom which is demonstrated by his defeating the tribes on his borders - East, South, West and North.
We get his family and a summary of his military skills - hard fighting. The Philistines become the primary rivals of the Israelites through David's reign.
One thing to remember: a "thousand" when it relates to armies is not an actual number but a company or division of the army. They were divided into "hundreds" and "thousands." So when it says three hundred thousand, it doesn't really mean that many people. The population wasn't large enough for that.
15: Saul is rejected because he disobeyed the outright command of God. He was to utterly destroy the Amalekites - the first herem commanded by God since Joshuah. He holds back and we hear a refrain that will echo later from the prophets - it is better to obey than to sacrifice - God is not fed - he does not need the fat of bulls and rams - he wants devotion - and someone after his own hearts (the later description of David). The kingdom will be torn from his hands. Samuel is upset by this rejection, and he grieves over Saul's fall. Saul returns to his capital city Gibeah. This is the turning point - for the next chapter begins the story of David and his ascent to the throne.
16: David is chosen by God who looks on the heart, not just the outward appearance. David makes his way to Saul's court (though the next chapter seems to tell another story of how this occurred). David becomes an armor bearer, who is a skilled warrior who fights beside the king. Saul loses the Spirit of God and is afflicted, likely with a mental illness.
17: David and Goliath. There are some ancient manuscripts which vary the story here - from Goliath being 9 1/4 to 6 1/2 feet. Also whether the name of the Philistine was really Goliath or whether this was a later addition. Nevertheless, David meets the heavily armored Philistine with his lighter armaments and his sling, a common weapon for the poorer warriors, but an effective ranged weapon. He catches Goliath in just the right place, fells him, relieves him of his head, and routes the Philistines.
18: Jonathan and David become friends, but Saul becomes jealous of David because the people sing, "Saul has killed his thousands, but David his ten thousands." He tries to get David killed by sending him into battle again and again, but David prevails and is given Saul's daughter Michal as a prize. He is now a part of the royal family. Jonathan's lending of his royal cloak, weapons and armor prefigure David's ascent to the throne.
19: Saul plots to kill David again. There is a real love-hate relationship developing here. Saul wants to be friends and then becomes jealous and tries to kill him. Saul's own children try to convince him to lay off; Michal even lies for David. She helps him flee and David goes to stay with Samuel. Every time someone tries to take David, they fall into a frenzy. Saul comes, and he himself falls naked into a frenzy at the feet of Samuel. Even the king is powerless before the prophet of Yahweh.
Psalms:
We will be reading various psalms during the story of David. They have a tradition of being attributed to David, but who actually composed them is a matter of debate. Some are thought to be from David, but many are doubtful.
23: Yahweh the shepherd. Shepherd was also a common metaphor for King.
59: A psalm of deliverance, supposedly when David was hiding in his home.
Luke
18: Jesus continues to tell surprising stories and do amazing works. How is one persistent in prayer? Whose prayers are heard? What is it to be good? How can we be saved? How will the Son of David, the heir to the throne, be received in Jerusalem?
19: Jesus meets Zacheus - a hilarious story; then he tells a parable about what we do with the gifts we are given. We have the story of Jesus entering Jerusalem. He enters triumphantly, like a king, and welcomed and proclaimed a king, yet he weeps and grieves over Jerusalem and its fate. He foretells of its destruction (which happens in 70 AD) and cleanses the Temple
20: All about his confrontation with the religious leaders. What is his authority - and what is authority? Who will welcome the Son who brings the kingdom? The leaders try to trick him and bring him into divisive arguments - Jesus outwits them and warns his disciples about those who carry religious power.
21: Jesus warns again of the coming destruction of the Temple and Jerusalem. Now that he has arrived, it becomes his primary message to the people there. He offers himself as an alternative way into the kingdom.
4-6: The story of the losing and regaining the ark. Here the prophecy given to Eli earlier is fulfilled and his evil sons get their comeuppance. The real story here, however, is about the ark. The question is, "Is God in the box, or not?" If the box (the ark) brings a curse to Philistines, why doesn't it help the Israelites in their battle?
7: Samuel's main entry into the story. He takes on a role as priest, then prophet and now judge, forming a bridge to the monarchy.
8: Like Eli, Samuel's sons are not great. The people want a king like the other nations. Yahweh sees this as a rejection of his kingship over them. Samuel warns about the demands a king will make on the people. They want one anyway. When the monarchy is established, the downside of having a king is made clearer and clearer.
9-10: The anointing of Saul. There are almost two stories here, one the story of the gathering of the people in chapter 8 and the choice of Saul by lot at the end of 10, and the story of Saul chasing the donkeys and running across Samuel in 9-10a. These stories have been connected. Saul is first anointed in private, then publicly installed in front of the assembly of Israel. David too is first anointed in private and later takes over kingship. Notice that Saul is handsome and also tall (David was short). Notice also that the method Saul uses at the assembly to select the king is by lot, that is, by chance, kind of like flipping a coin or throwing dice.
10:27b - 11: we start with a restored section from the Dead Sea Scrolls setting the stage for Saul's first great triumph over the Ammonites. The territory of the Ammonites overlapped with the Gadites and Reubenites - it was disputed territory. Now the King is moving north to Jabesh. The news comes to Saul, who by the way, as king, is still plowing his fields. He does what no judge before him has done, he musters the entirety of the Israelites to come and fight. He does so with a threat - but it finally works.
Mustering an army was nothing like it is today. Each city state had it's own rulers and territorial governors. They each had to agree to either send or go with troops to a battle, which usually occurred in the spring after the planting. There was not always a strong motivation to do this for the local leaders. They might just say - the Gadites problems are the Gadites - let them deal with it. So one of the jobs of a king is to be able to motivate the other local lords/kings to send troops to his muster. This will become more and more important as the history unfolds.
The defeat of the Ammonites secures Saul's rulership.
12: Samuel steps down from being a judge. The people receive a warning to stay faithful to Yahweh. The rain, coming during the wheat harvest, would have been a threat. Yahweh and his people seem to have come to a compromise. Notice the responsibility is laid upon the king and the people together.
13: Conflict with the Philistines and Saul's rejection. Saul, in making an offering, is supplanting the priest and taking on that role. Because of that the kingship will not continue with his children. Remember: Saul is the first king, chosen by Yahweh and by lot - there is no established method for selecting the next king. It might be assumed that it would pass to his heir, but that is an assumption.
14: A continuation of the conflict. If you watched the documentary, this battle was recounted. The troops are lined up with a ravine dividing them. Jonathan takes his armor-bearer (a great warrior himself) and attacks a garrison by means of a hidden pass. This throws the ranks into confusion. The confusion spreads throughout the Philistine camp. The Israelites who were in hiding come out and even the Hebrews (likely some mercenaries and not related to the Israelites) turn against their employers. Saul asks the priest to inquire of the Lord (likely using the ephod, not the ark). This would have been a small box with two sticks - one saying yes/another no - that was used to determine the will of God. The furor grows however, and Saul interrupts the priest and joins the attack.
There is some complications around food. Remember the ritual importance of eating. Saul takes a vow to win God's favor that Jonathan runs afoul of. There is also the problem of eating meat with the blood in it, which has been forbidden since the time of Noah. These get resolved and Saul establishes the borders of his kingdom which is demonstrated by his defeating the tribes on his borders - East, South, West and North.
We get his family and a summary of his military skills - hard fighting. The Philistines become the primary rivals of the Israelites through David's reign.
One thing to remember: a "thousand" when it relates to armies is not an actual number but a company or division of the army. They were divided into "hundreds" and "thousands." So when it says three hundred thousand, it doesn't really mean that many people. The population wasn't large enough for that.
15: Saul is rejected because he disobeyed the outright command of God. He was to utterly destroy the Amalekites - the first herem commanded by God since Joshuah. He holds back and we hear a refrain that will echo later from the prophets - it is better to obey than to sacrifice - God is not fed - he does not need the fat of bulls and rams - he wants devotion - and someone after his own hearts (the later description of David). The kingdom will be torn from his hands. Samuel is upset by this rejection, and he grieves over Saul's fall. Saul returns to his capital city Gibeah. This is the turning point - for the next chapter begins the story of David and his ascent to the throne.
16: David is chosen by God who looks on the heart, not just the outward appearance. David makes his way to Saul's court (though the next chapter seems to tell another story of how this occurred). David becomes an armor bearer, who is a skilled warrior who fights beside the king. Saul loses the Spirit of God and is afflicted, likely with a mental illness.
17: David and Goliath. There are some ancient manuscripts which vary the story here - from Goliath being 9 1/4 to 6 1/2 feet. Also whether the name of the Philistine was really Goliath or whether this was a later addition. Nevertheless, David meets the heavily armored Philistine with his lighter armaments and his sling, a common weapon for the poorer warriors, but an effective ranged weapon. He catches Goliath in just the right place, fells him, relieves him of his head, and routes the Philistines.
18: Jonathan and David become friends, but Saul becomes jealous of David because the people sing, "Saul has killed his thousands, but David his ten thousands." He tries to get David killed by sending him into battle again and again, but David prevails and is given Saul's daughter Michal as a prize. He is now a part of the royal family. Jonathan's lending of his royal cloak, weapons and armor prefigure David's ascent to the throne.
19: Saul plots to kill David again. There is a real love-hate relationship developing here. Saul wants to be friends and then becomes jealous and tries to kill him. Saul's own children try to convince him to lay off; Michal even lies for David. She helps him flee and David goes to stay with Samuel. Every time someone tries to take David, they fall into a frenzy. Saul comes, and he himself falls naked into a frenzy at the feet of Samuel. Even the king is powerless before the prophet of Yahweh.
Psalms:
We will be reading various psalms during the story of David. They have a tradition of being attributed to David, but who actually composed them is a matter of debate. Some are thought to be from David, but many are doubtful.
23: Yahweh the shepherd. Shepherd was also a common metaphor for King.
59: A psalm of deliverance, supposedly when David was hiding in his home.
Luke
18: Jesus continues to tell surprising stories and do amazing works. How is one persistent in prayer? Whose prayers are heard? What is it to be good? How can we be saved? How will the Son of David, the heir to the throne, be received in Jerusalem?
19: Jesus meets Zacheus - a hilarious story; then he tells a parable about what we do with the gifts we are given. We have the story of Jesus entering Jerusalem. He enters triumphantly, like a king, and welcomed and proclaimed a king, yet he weeps and grieves over Jerusalem and its fate. He foretells of its destruction (which happens in 70 AD) and cleanses the Temple
20: All about his confrontation with the religious leaders. What is his authority - and what is authority? Who will welcome the Son who brings the kingdom? The leaders try to trick him and bring him into divisive arguments - Jesus outwits them and warns his disciples about those who carry religious power.
21: Jesus warns again of the coming destruction of the Temple and Jerusalem. Now that he has arrived, it becomes his primary message to the people there. He offers himself as an alternative way into the kingdom.
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