Among Highland clans, each killing demands a revenge killing, so that a war goes on and on, unless political considerations cause it to be settled, or unless one clan is wiped out or flees. When I asked Daniel how the war that claimed his uncle's life began, he answered, "The original cause of the wars between the Handa and Ombal clans was a pig that ruined a garden." Surprisingly to outsiders, most Highland wars start ostensibly as a dispute over either pigs or women. Anthropologists debate whether the wars really arise from some deeper lying ultimate cause, such as land or population pressure, but the participants, when they are asked to name a cause, usually point to a woman or a pig.
The process of vengeance is very important to the people living in this region of New Guinea; people there speak openly of revenge killings as Americans might speak of friendships and family.
Monday, April 28, 2008
from kottke.org
Jared Diamond wrote a fascinating article in last week's New Yorker about vengeance. On one of his trips to Papua New Guinea, he met a man named Daniel who had been responsible for "organizing the revenge" against the man who killed his paternal uncle Soll. (Incidentally, Soll's killer was also an uncle of Daniel's.)
Numbers 26-Deuteronomy 7/Luke 1-3
Numbers
Numbers 26 we have a second census. This is the census after they return from the 40 years of wandering.
27 covers a possible loophole in the law. What if a man has no sons? The land passes to his daughters until their sons can inherit it in the man's name (their grandfather). The importance of keeping land within the family was a central value of this culture. Land was not sold or given away except under extreme circumstances.
We also have here the important passing of the torch from Moses to Joshua, who will now be the leader of the people. Joshua becomes the first judge, who fulfills this role (these people give the title to the book of Judges coming up). Notice however that Joshua does not have the religious authority that Moses had. Joshua must go to the priest to inquire of God, whereas Moses went directly to God.
Why can't Moses enter the promised land (v.13-14)? Because he struck the rock for water instead of speaking to it (20.8-13).
28-29 is more discussion on the calendar and the proper offerings, both daily and on special days. This is in contrast to those offerings in Leviticus which were primarily offerings people would bring; these were offerings made by the priests on behalf of all the people.
30 regards to nullification of the vows of wives and daughters. Since these women had no economic power and no ownership of the property of the family, they could not bind it irrevocably. However, if they make a vow and their husband or father (before marriage) does not speak up, it stands. So the onus is on the father/husband to speak up and take action; otherwise it is thought that the wife/daughter speaks with the authority of the family. Notice that widows and divorcees can make binding vows because of their economic independence.
31 continues the story started in chapter 25 when the Israelites where "seduced" by the Moabites (or Midianites - it is unclear which is which because it is likely these are two stories that have been combined into one). As we will encounter later, the Israelites prosecute a violent, give-no-quarter war on the people living in the promised land. The likely story behind this is the fear (perhaps justified) that the cultures of Canaan will tempt the Israelites with idolatry. In point of fact, they do, and the worship of other gods than Yahweh is one of the two keys factors in their eventual subjugation.
32 is an interesting interlude and explains the holdings of three tribes to the east of the Jordan River (called Transjordan). They wish to set up towns and fields here, but they promise to cross the Jordan and fight with everyone else against the Canaanites. This turns out to be an acceptable compromise, and the area controlled by the twelve tribes increases before they even get established.
33 is a re-hash in summary form of the wanderings from Egypt up until now. It adds, contracts, expands and omits several things from the rest of the narrative. The boundaries which are given in 34 are likely ideal boundaries, probably achieved during the time of David (check your maps for where tribes end up).
34 is important for two reasons. First, it lays out the Levitical cities. Since the priests did not have a territory, they were given cities throughout the land along with pasture and fields. Second, six towns will be towns of refuge or sanctuary. Remember, there are no police; there are no courts; there are no lawyers. If someone is killed, it is the obligation of the family of the slain to avenge that death and to bring about justice.
Obviously this kind of system lends itself to blood feuds and the ever increasing cycle of violence. To control bloodshed there are two outlets. One is the judicial review (needing two witnesses). The other is the town of refuge, where, if the accused is guilty of man-slaughter (and not murder), they can reside without fear of reprisal.
Finally there is the warning against bloodshed, which I believe is referring to the dangers of the cycle of violence, murders, man-slaughter, vengeance, honor killings etc. Echoing I believe the story of Cain and Abel we hear that blood pollutes the land, and the land cannot be cleaned; it cannot be expiated. It is made filthy by this violence, and only the end of the one perpetrating the violence can bring an end to it. God says - do not pollute the land, because I live in it too!
The final chapter concludes the problem of the women who own land, and who could, potentially, give it through inheritance to a Gentile foreigner. The daughters marry within their tribe and the land stays within that tribe's territory.
Deuteronomy
So we get to the final book of the Torah. The last of the five books of the Pentateuch. The setting: the children of Israel have wandered 40 years and now stand on the brink of entering the promised land (see yesterday's reading). They will enter without Moses, who is about to die. However, before they do, he is going to give them a piece of his mind. Deuteronomy (Dt.) is set as Moses' last great discourse, his final words, on his deathbed, before he leaves them and the people move into the next phase of their story.
The vast majority of the book itself, however was shaped many, many years later. Most scholars now believe the Dt. is the core of the book is a product of 7th century BC reformation and revival during the reign of King Josiah (2 Kings 22-23). It reflects different concerns than the Mosaic laws found in Exodus and Leviticus. It is more urban and less rural, and reflects many of the reforms carried out by Josiah.
However, it is a book of great significance. Deuteronomy means "Second Law," and in it we do get a kind of revision of the Law found earlier in Torah. It is a deeper expounding on the history and law of the Israelites and a great exhortation to remain loyal to Yahweh in the midst of distractions and temptations.
Chapters 1-4 are the first discourse of Moses. You will notice the tense is a little hard to get used to. Remember, Moses begins in verse 6 through 3.29 to give a historical review of their exodus and 40 year journey. We get a retelling of the events at Kadesh-Barnea which precipitated their 40 year wandering and their final return to this plain from which they would launch their invasion of the Promised Land.
Chapter 4 is Moses' first exhortation to obey the Law (Torah). vv.25-31 are especially important for the later history of the people. If they do not follow the Law, then they will lose the land and be scattered. This becomes an important factor in the history of Israel when they are later defeated, exiled, and carried off into slavery in Babylon.
Chapter 5 -28 is Moses' second discourse, primarily on the Law. Notice we start again with the 10 (or however many there are) commandments. Notice who is addressed - all Israel, man, woman, child. God is disclosing this law to everyone and for everyone. Most other Near Eastern laws were significantly more concerned with preserving class distinctions. Also compare this list with the one in Exodus 20.2-17. Also note v. 28. The previous Laws (commandments) come directly from God to the people; the rest are mediated by Moses (the Lord spoke to me).
Chapter 6-11 discuss the requirement of loyalty to God. v. 4 commands the people to love God completely, to remember the laws and pass them down. Within this section, you will find chapters 7-10 warn about the dangers of inhabiting the land.
For chapter 7, we must discuss the "ban," or the "herem." This is where the Israelites are commanded to "utterly destroy" a people. There are many different explanations for this practice, which seems so utterly foreign to the God we have come to know.
Some have looked to the warning that follows, of the dangers that the Israelites faced from the culture and religion of these other peoples, a danger that found fulfillment in the history of Israel. However, it is unclear how that justifies the ban.
There are also many inconsistencies in the different descriptions and prescriptions for the ban. How it is carried out is problematic as well, since after war with many of the people placed under the ban, they still appear and their daughters and sons become intermarried with the Israelites. Many scholars believe that the ban is an anachronism, read back from the 6th century BC (when purity and survival were paramount) to the 11th when conquering and taking possession of the land were. Some believe it was a polemic directed at internal issues of the Josiah reformation, rather than a practice used by Joshua (who leads the people after Moses) in the conquest of Canaan.
The primary purpose of the ban, however we understand it, was to keep the Israelites pure and loyal to Yahweh. They were to burn the idols with fire, and not even use the gold and silver used to cover them. If they did not maintain their loyalty to Yahweh, then they would suffer the plagues of Egypt and be scattered from the land.
Luke
There is a very ancient tradition that the author of Luke was a physician who accompanied Paul on several of his missions. There are some problems with that identification, but none that call the tradition into serious question. The author of Luke was clearly familiar with Jewish tradition, but in a more academic than experiential way; and though his knowledge of ancient Palestine is detailed in some ways, in other ways the vision of that place is found wanting.
Luke certainly drew on Mark (as Matthew most likely did) when shaping his gospel. Further, we see that both Matthew and Luke shared another source that apparently Mark did not have access to. Scholars call this source Q. In broad strokes the story is much the same as the other two synoptic gospels. However there are some differences in emphasis.
Luke's gospel is addressed to Theophilus (Friend of God). The designation "most excellent" points to the likelihood that this was a person of high socio-economic status. The audience is likely mostly Greek, though they would have had some familiarity with Jewish customs. Luke's gospel is, in some ways, the most biographical. He seems to be laying things out in a logical way, trying to make sense of how the story ties together not just theologically but historically as well. Though Luke's gospel is by no means a modern history (such a thing did not exist until centuries later), Luke is probably the gospel that is closest to that understanding. In short, Luke is writing to a Western audience, writing to the people that would form the later world of the Byzantine and Latin Empires, through the middle ages and into the modern world. In other words, more than the other gospels, Luke has us in mind.
Chapters 1-2 form a single unit; the infancy narrative of Luke. There are big differences when compared with Matthew. For one thing it is much longer and more closely detailed. It begins not with the story of Jesus but of John the Baptist and his miraculous birth. There are four songs here, Zechariah's, Mary's, the angels', and Simeon's.
There are also, of course similarities to Matthew. Jesus is born in Bethlehem. There are angelic visits (Joseph/magi/Mary) and earthly visitors to the infant Jesus (magi/shepherds); though the status of these visitors is a bit different. Luke's story, however, is similar to Matthew's: The one who will bring the kingdom of God, will bring forgiveness of sins, will restore the people of God, will be the Messiah, has arrived with portents and heavenly announcements.
Luke 3 covers the ministry and message of John. In his words we hear an echo of Moses from Dt. The ax is at the root of the tree! Every tree that is fruitless will be burned. What should we do? Act with justice and fairness. The people are under Roman rule; they wonder when they will rule the Promised Land again, with their own rulers. When will proper worship return to the temple? When will the law be followed? When will Yahweh rule over the people? When will his servant, the Messiah, be made known? The moment of time Jesus was born into was a turning point for the Jewish people.
Jesus genealogy is traced through his step-father Joseph (Matthew is through Mary) and extends back through Adam, showing him to be a universal savior and that he shares humanity in common with all people, even the Gentiles.
Numbers 26 we have a second census. This is the census after they return from the 40 years of wandering.
27 covers a possible loophole in the law. What if a man has no sons? The land passes to his daughters until their sons can inherit it in the man's name (their grandfather). The importance of keeping land within the family was a central value of this culture. Land was not sold or given away except under extreme circumstances.
We also have here the important passing of the torch from Moses to Joshua, who will now be the leader of the people. Joshua becomes the first judge, who fulfills this role (these people give the title to the book of Judges coming up). Notice however that Joshua does not have the religious authority that Moses had. Joshua must go to the priest to inquire of God, whereas Moses went directly to God.
Why can't Moses enter the promised land (v.13-14)? Because he struck the rock for water instead of speaking to it (20.8-13).
28-29 is more discussion on the calendar and the proper offerings, both daily and on special days. This is in contrast to those offerings in Leviticus which were primarily offerings people would bring; these were offerings made by the priests on behalf of all the people.
30 regards to nullification of the vows of wives and daughters. Since these women had no economic power and no ownership of the property of the family, they could not bind it irrevocably. However, if they make a vow and their husband or father (before marriage) does not speak up, it stands. So the onus is on the father/husband to speak up and take action; otherwise it is thought that the wife/daughter speaks with the authority of the family. Notice that widows and divorcees can make binding vows because of their economic independence.
31 continues the story started in chapter 25 when the Israelites where "seduced" by the Moabites (or Midianites - it is unclear which is which because it is likely these are two stories that have been combined into one). As we will encounter later, the Israelites prosecute a violent, give-no-quarter war on the people living in the promised land. The likely story behind this is the fear (perhaps justified) that the cultures of Canaan will tempt the Israelites with idolatry. In point of fact, they do, and the worship of other gods than Yahweh is one of the two keys factors in their eventual subjugation.
32 is an interesting interlude and explains the holdings of three tribes to the east of the Jordan River (called Transjordan). They wish to set up towns and fields here, but they promise to cross the Jordan and fight with everyone else against the Canaanites. This turns out to be an acceptable compromise, and the area controlled by the twelve tribes increases before they even get established.
33 is a re-hash in summary form of the wanderings from Egypt up until now. It adds, contracts, expands and omits several things from the rest of the narrative. The boundaries which are given in 34 are likely ideal boundaries, probably achieved during the time of David (check your maps for where tribes end up).
34 is important for two reasons. First, it lays out the Levitical cities. Since the priests did not have a territory, they were given cities throughout the land along with pasture and fields. Second, six towns will be towns of refuge or sanctuary. Remember, there are no police; there are no courts; there are no lawyers. If someone is killed, it is the obligation of the family of the slain to avenge that death and to bring about justice.
Obviously this kind of system lends itself to blood feuds and the ever increasing cycle of violence. To control bloodshed there are two outlets. One is the judicial review (needing two witnesses). The other is the town of refuge, where, if the accused is guilty of man-slaughter (and not murder), they can reside without fear of reprisal.
Finally there is the warning against bloodshed, which I believe is referring to the dangers of the cycle of violence, murders, man-slaughter, vengeance, honor killings etc. Echoing I believe the story of Cain and Abel we hear that blood pollutes the land, and the land cannot be cleaned; it cannot be expiated. It is made filthy by this violence, and only the end of the one perpetrating the violence can bring an end to it. God says - do not pollute the land, because I live in it too!
The final chapter concludes the problem of the women who own land, and who could, potentially, give it through inheritance to a Gentile foreigner. The daughters marry within their tribe and the land stays within that tribe's territory.
Deuteronomy
So we get to the final book of the Torah. The last of the five books of the Pentateuch. The setting: the children of Israel have wandered 40 years and now stand on the brink of entering the promised land (see yesterday's reading). They will enter without Moses, who is about to die. However, before they do, he is going to give them a piece of his mind. Deuteronomy (Dt.) is set as Moses' last great discourse, his final words, on his deathbed, before he leaves them and the people move into the next phase of their story.
The vast majority of the book itself, however was shaped many, many years later. Most scholars now believe the Dt. is the core of the book is a product of 7th century BC reformation and revival during the reign of King Josiah (2 Kings 22-23). It reflects different concerns than the Mosaic laws found in Exodus and Leviticus. It is more urban and less rural, and reflects many of the reforms carried out by Josiah.
However, it is a book of great significance. Deuteronomy means "Second Law," and in it we do get a kind of revision of the Law found earlier in Torah. It is a deeper expounding on the history and law of the Israelites and a great exhortation to remain loyal to Yahweh in the midst of distractions and temptations.
Chapters 1-4 are the first discourse of Moses. You will notice the tense is a little hard to get used to. Remember, Moses begins in verse 6 through 3.29 to give a historical review of their exodus and 40 year journey. We get a retelling of the events at Kadesh-Barnea which precipitated their 40 year wandering and their final return to this plain from which they would launch their invasion of the Promised Land.
Chapter 4 is Moses' first exhortation to obey the Law (Torah). vv.25-31 are especially important for the later history of the people. If they do not follow the Law, then they will lose the land and be scattered. This becomes an important factor in the history of Israel when they are later defeated, exiled, and carried off into slavery in Babylon.
Chapter 5 -28 is Moses' second discourse, primarily on the Law. Notice we start again with the 10 (or however many there are) commandments. Notice who is addressed - all Israel, man, woman, child. God is disclosing this law to everyone and for everyone. Most other Near Eastern laws were significantly more concerned with preserving class distinctions. Also compare this list with the one in Exodus 20.2-17. Also note v. 28. The previous Laws (commandments) come directly from God to the people; the rest are mediated by Moses (the Lord spoke to me).
Chapter 6-11 discuss the requirement of loyalty to God. v. 4 commands the people to love God completely, to remember the laws and pass them down. Within this section, you will find chapters 7-10 warn about the dangers of inhabiting the land.
For chapter 7, we must discuss the "ban," or the "herem." This is where the Israelites are commanded to "utterly destroy" a people. There are many different explanations for this practice, which seems so utterly foreign to the God we have come to know.
Some have looked to the warning that follows, of the dangers that the Israelites faced from the culture and religion of these other peoples, a danger that found fulfillment in the history of Israel. However, it is unclear how that justifies the ban.
There are also many inconsistencies in the different descriptions and prescriptions for the ban. How it is carried out is problematic as well, since after war with many of the people placed under the ban, they still appear and their daughters and sons become intermarried with the Israelites. Many scholars believe that the ban is an anachronism, read back from the 6th century BC (when purity and survival were paramount) to the 11th when conquering and taking possession of the land were. Some believe it was a polemic directed at internal issues of the Josiah reformation, rather than a practice used by Joshua (who leads the people after Moses) in the conquest of Canaan.
The primary purpose of the ban, however we understand it, was to keep the Israelites pure and loyal to Yahweh. They were to burn the idols with fire, and not even use the gold and silver used to cover them. If they did not maintain their loyalty to Yahweh, then they would suffer the plagues of Egypt and be scattered from the land.
Luke
There is a very ancient tradition that the author of Luke was a physician who accompanied Paul on several of his missions. There are some problems with that identification, but none that call the tradition into serious question. The author of Luke was clearly familiar with Jewish tradition, but in a more academic than experiential way; and though his knowledge of ancient Palestine is detailed in some ways, in other ways the vision of that place is found wanting.
Luke certainly drew on Mark (as Matthew most likely did) when shaping his gospel. Further, we see that both Matthew and Luke shared another source that apparently Mark did not have access to. Scholars call this source Q. In broad strokes the story is much the same as the other two synoptic gospels. However there are some differences in emphasis.
Luke's gospel is addressed to Theophilus (Friend of God). The designation "most excellent" points to the likelihood that this was a person of high socio-economic status. The audience is likely mostly Greek, though they would have had some familiarity with Jewish customs. Luke's gospel is, in some ways, the most biographical. He seems to be laying things out in a logical way, trying to make sense of how the story ties together not just theologically but historically as well. Though Luke's gospel is by no means a modern history (such a thing did not exist until centuries later), Luke is probably the gospel that is closest to that understanding. In short, Luke is writing to a Western audience, writing to the people that would form the later world of the Byzantine and Latin Empires, through the middle ages and into the modern world. In other words, more than the other gospels, Luke has us in mind.
Chapters 1-2 form a single unit; the infancy narrative of Luke. There are big differences when compared with Matthew. For one thing it is much longer and more closely detailed. It begins not with the story of Jesus but of John the Baptist and his miraculous birth. There are four songs here, Zechariah's, Mary's, the angels', and Simeon's.
There are also, of course similarities to Matthew. Jesus is born in Bethlehem. There are angelic visits (Joseph/magi/Mary) and earthly visitors to the infant Jesus (magi/shepherds); though the status of these visitors is a bit different. Luke's story, however, is similar to Matthew's: The one who will bring the kingdom of God, will bring forgiveness of sins, will restore the people of God, will be the Messiah, has arrived with portents and heavenly announcements.
Luke 3 covers the ministry and message of John. In his words we hear an echo of Moses from Dt. The ax is at the root of the tree! Every tree that is fruitless will be burned. What should we do? Act with justice and fairness. The people are under Roman rule; they wonder when they will rule the Promised Land again, with their own rulers. When will proper worship return to the temple? When will the law be followed? When will Yahweh rule over the people? When will his servant, the Messiah, be made known? The moment of time Jesus was born into was a turning point for the Jewish people.
Jesus genealogy is traced through his step-father Joseph (Matthew is through Mary) and extends back through Adam, showing him to be a universal savior and that he shares humanity in common with all people, even the Gentiles.
Monday, April 21, 2008
Numbers 7-24/Mark 16
Numbers
Chapter 7 details the offerings from different tribes. I suggest skimming this one. 8 gives us more details on the business of the priests. 9 however, is a key chapter which discusses the keeping of passover. This is the special meal shared once a year by everyone which celebrated the Israelites deliverance from Egypt, and the "passing over" over the angel of death. If you have ever been to a Seder meal, that is the modern version.
Chapter 10 - how do all these people move about? As orderly as possible. Interestingly trumpets were not used for "music" but for signaling until recent modern history.
Moses father-in-law, who was a Midianite, stays with them (he is called, in various places, Hobab, Reuel, and most famously Jethro)
Chapter 11 gives us two of the classic "complaint" stories that we will see again and again. The first one is very short and gives us the basic outline:
1. rebellion or sin
2. divine punishment
3. intercession by Moses
4. restoration
The story about the quails has the usual lengthier, detailed version. There is an obvious proposal in these stories that God is in absolute control of every aspect of the lives of the people at every single moment. I'm not sure that proposal bears the weight of the history of God's relationship with humanity throughout time; however, there is the implication that at this particular time, as the people have just left Egypt and are wandering around in the barren desert, as food literally falls out of the sky, that they and God are very much intertwined.
Chapter 12 is another complaint story. Notice, Miriam gets in trouble, but also notice her important position. Miriam was one the most important people amongst the Israelites, on par with Aaron. God's response to their complaint is not what they expected, but to my ear it is exactly the kind of God we serve, who is more interested in relationship than following the law. The particularity of Moses and his importance is also an obvious locus.
Chapters 13-14 are one of those key turning points in the history of Israel. They have fled Egypt and have now arrived. They are on the borders of the Promised Land. They send scouts (better translation that spy). But when they return they fill everyone with dread over the dangerous people who live there. Joshua and Caleb encourage them to not be afraid, but they cry out (again) against Yahweh who took them out of Egypt.
God is going to destroy the people and start with Moses. But Moses intervenes (what will the neighbors think if you kill them all off?!). God acquiesces. Instead the people will wander for 40 years.
Now you have read where we get the "40 day journey" of Lent. Notice the irony of what God says in 26-34. You will go toward Egypt, but not make it. Your fear of death will come upon you. Your children, who you were afraid would be taken as booty, will succeed.
Chapter 15 covers various sacrifices. Notice that the alien and the Israelite are the same and follow the same rules. There is a trial over a man working on the sabbath. The people are told to make fringes on their garments with a blue cord to remind them of their metaphorically priestly status (Ex 19.6).
Chapter 16: So who is "holy" and why? Is not everyone holy? A couple of things. First, notice Moses reaction: he falls on his face. Moses reaction to people was often one of humility, not pride. This is an interesting contrast with, second, Korah's presumptiveness. No one ever gets away with a sense of entitlement with God. It is just not a good strategy (in any relationship for that matter). Once again the people tread close to destruction and once again God is merciful in the mediation of Aaron and Moses.
Chapter 17 continues the theme. How do we know that God has really chosen Aaron and his family. How do we know that Moses and he aren't just in cahoots to grab power? Well, a sprouting staff will hopefully convince people.
Chapter 18 lays out the duties, dues and responsibilities of these priests. We sometimes wrestle with these same issues in the church when it comes to people's gifts. We tend to believe that some gifts are better than others, especially if they are not ours. Finding peace and satisfaction with how God has made us is a sometimes a difficult process.
Chapter 19 describes the ritual cleansing because of the death of Korah and his rebellion. The purity laws regarding dead bodies are also detailed here echoing Leviticus. Notice the different meaning of impurity than the often moral spin we place on the word.
There is a telescoping of time in Chapter 20, in which we go from the second year of wandering to the fortieth. Miriam dies, the first person of note of that generation. Moses and Aaron strike the rock instead of speaking to it, and are barred from entering the Holy Land because of it. They do not make war with Edom, but must pass a different way. Aaron is succeeded by his son (without ceremony), and the people come into early conflict south and east of the Promised Land.
There are two famous bits from chapter 21, the story of the snakes which connects with John 3:16 and "Spring up O Well!" which is a camp song.
Chapter 22-24 is the comedic story of Balaam, a legendary seer of that area at the time. The Israelites have been attacking the people of the area very successfully, and Balak, king of Moab, wants them cursed. He hires Balaam, but Balaam blesses them instead (after a stern talking too from his ass). It is a great story of God's presence among all kinds of people and his greatness over against the gods of other nations.
Mark 14-16
Again we see Mark's brevity and quick pace in his description of the passion and resurrection of Jesus. Matthew moves forward like a holy historian, making sure we understand the theological implications of these events. Mark is a thriller writer. What will happen next? How will these characters react? There is almost a sense here that Mark is assuming we have never heard the story before.
Chapter 16 needs some comment. I suggest you get a good study Bible and read up on this final chapter. The alternate, longer endings seem to be tacked on. If you recall, there has long been the suggestion that the beginning and end of Mark were lost.
But lets assume for a moment that Mark does indeed end with the foreboding, "So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid." What are we to make of that? Let's be sure we discuss that Sunday after church.
See you then.
Chapter 7 details the offerings from different tribes. I suggest skimming this one. 8 gives us more details on the business of the priests. 9 however, is a key chapter which discusses the keeping of passover. This is the special meal shared once a year by everyone which celebrated the Israelites deliverance from Egypt, and the "passing over" over the angel of death. If you have ever been to a Seder meal, that is the modern version.
Chapter 10 - how do all these people move about? As orderly as possible. Interestingly trumpets were not used for "music" but for signaling until recent modern history.
Moses father-in-law, who was a Midianite, stays with them (he is called, in various places, Hobab, Reuel, and most famously Jethro)
Chapter 11 gives us two of the classic "complaint" stories that we will see again and again. The first one is very short and gives us the basic outline:
1. rebellion or sin
2. divine punishment
3. intercession by Moses
4. restoration
The story about the quails has the usual lengthier, detailed version. There is an obvious proposal in these stories that God is in absolute control of every aspect of the lives of the people at every single moment. I'm not sure that proposal bears the weight of the history of God's relationship with humanity throughout time; however, there is the implication that at this particular time, as the people have just left Egypt and are wandering around in the barren desert, as food literally falls out of the sky, that they and God are very much intertwined.
Chapter 12 is another complaint story. Notice, Miriam gets in trouble, but also notice her important position. Miriam was one the most important people amongst the Israelites, on par with Aaron. God's response to their complaint is not what they expected, but to my ear it is exactly the kind of God we serve, who is more interested in relationship than following the law. The particularity of Moses and his importance is also an obvious locus.
Chapters 13-14 are one of those key turning points in the history of Israel. They have fled Egypt and have now arrived. They are on the borders of the Promised Land. They send scouts (better translation that spy). But when they return they fill everyone with dread over the dangerous people who live there. Joshua and Caleb encourage them to not be afraid, but they cry out (again) against Yahweh who took them out of Egypt.
God is going to destroy the people and start with Moses. But Moses intervenes (what will the neighbors think if you kill them all off?!). God acquiesces. Instead the people will wander for 40 years.
Now you have read where we get the "40 day journey" of Lent. Notice the irony of what God says in 26-34. You will go toward Egypt, but not make it. Your fear of death will come upon you. Your children, who you were afraid would be taken as booty, will succeed.
Chapter 15 covers various sacrifices. Notice that the alien and the Israelite are the same and follow the same rules. There is a trial over a man working on the sabbath. The people are told to make fringes on their garments with a blue cord to remind them of their metaphorically priestly status (Ex 19.6).
Chapter 16: So who is "holy" and why? Is not everyone holy? A couple of things. First, notice Moses reaction: he falls on his face. Moses reaction to people was often one of humility, not pride. This is an interesting contrast with, second, Korah's presumptiveness. No one ever gets away with a sense of entitlement with God. It is just not a good strategy (in any relationship for that matter). Once again the people tread close to destruction and once again God is merciful in the mediation of Aaron and Moses.
Chapter 17 continues the theme. How do we know that God has really chosen Aaron and his family. How do we know that Moses and he aren't just in cahoots to grab power? Well, a sprouting staff will hopefully convince people.
Chapter 18 lays out the duties, dues and responsibilities of these priests. We sometimes wrestle with these same issues in the church when it comes to people's gifts. We tend to believe that some gifts are better than others, especially if they are not ours. Finding peace and satisfaction with how God has made us is a sometimes a difficult process.
Chapter 19 describes the ritual cleansing because of the death of Korah and his rebellion. The purity laws regarding dead bodies are also detailed here echoing Leviticus. Notice the different meaning of impurity than the often moral spin we place on the word.
There is a telescoping of time in Chapter 20, in which we go from the second year of wandering to the fortieth. Miriam dies, the first person of note of that generation. Moses and Aaron strike the rock instead of speaking to it, and are barred from entering the Holy Land because of it. They do not make war with Edom, but must pass a different way. Aaron is succeeded by his son (without ceremony), and the people come into early conflict south and east of the Promised Land.
There are two famous bits from chapter 21, the story of the snakes which connects with John 3:16 and "Spring up O Well!" which is a camp song.
Chapter 22-24 is the comedic story of Balaam, a legendary seer of that area at the time. The Israelites have been attacking the people of the area very successfully, and Balak, king of Moab, wants them cursed. He hires Balaam, but Balaam blesses them instead (after a stern talking too from his ass). It is a great story of God's presence among all kinds of people and his greatness over against the gods of other nations.
Mark 14-16
Again we see Mark's brevity and quick pace in his description of the passion and resurrection of Jesus. Matthew moves forward like a holy historian, making sure we understand the theological implications of these events. Mark is a thriller writer. What will happen next? How will these characters react? There is almost a sense here that Mark is assuming we have never heard the story before.
Chapter 16 needs some comment. I suggest you get a good study Bible and read up on this final chapter. The alternate, longer endings seem to be tacked on. If you recall, there has long been the suggestion that the beginning and end of Mark were lost.
But lets assume for a moment that Mark does indeed end with the foreboding, "So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid." What are we to make of that? Let's be sure we discuss that Sunday after church.
See you then.
Monday, April 14, 2008
Leviticus 21-Numbers 6/Mark 10-13
Leviticus
These chapters in Leviticus continues the basic organization of the Israelites culture. First we find the more restrictive rules for the priests and high priests. They were to follow more extreme versions of the purity regime than others. Later in Rabbinical Judaism (that is, modern Judaism) these rules would be spread to the rest of society as well, as one form of substitution for the temple that was destroyed.
We have the calendar, which is complicated because it is lunar rather than solar like ours. Then we have laws such as eye for an eye, life for a life. These were there to limit the breadth of revenge. If someone kills your son, you cannot kill their entire family; which is something not uncommon in certain cultures. Then we cover the years of jubilee. Of course, in a capitalist society, the idea that all credit would be forgiven every 50 years is earth-shaking. God's economy is not our own. For those familiar with farming, you are probably aware of the advantages of letting land lie fallow, as well of the fact that few people practice it anymore because of modern fertilizers.
Leviticus closes with blessings and cursings. The law, as we have seen, is a conditional covenant, based on the people's willingness to follow it. If they do not, then they will lose the land and their blessings. I hope you have questions about chapter 27 we can discuss.
Numbers
Numbers is so named because of the census at the beginning. You can find more basic info at http://en.wikipedia.org/wiki/Book_of_numbers. The census is taken as a part of organizing the camp: who was in the middle; who on the outside; where was the sanctuary located...etc. Later you will find kings who take a census get in trouble with God because a census had two purposes in the ancient world: 1. to levy taxes; 2. to draft an army.
Numbers also contains more laws regarding the people and will contain various narratives about the Israelites travel.
Chapter 5 covers some of these laws, including the only Trial by Ordeal in the Hebrew Bible. This was done to determine whether a woman was adulterous. In a world where trial by ordeal would have been common place, it is interesting that the ancient Israelites had only one. What do think of it?
Chapter 6 is a nazarite vow, which is a vow a person took for various reasons. Many think John the Baptist took this kind of a vow. It also contains one of the great blessings in the Bible, The Blessing of the Holy Name, in which the name of their God was placed upon the people three times.
Mark 10-13
We begin with Jesus teachings, about marriage, about children, about the how to "get into" the kingdom of God, and Jesus bewilders them with his teachings. He welcomes those the disciples try to drive off, reaches out to those who do not belong, and tells them again and again that he will be killed, but he will be raised again.
He arrives in Jerusalem in Chapter 11 (this time riding one animal - see Matthew). This is always the beginning of the end in Jesus' story. When he gets to Jerusalem, he "cleanses" the temple. He drives the money changers out and begins to talk about himself as a kind of temple. Verse 18 gives us the turning point, "the chief priests and the scribes....kept looking for a way to kill him." Jesus is causing to much trouble, he is announcing a kingdom that is almost a heresy to them, and they decide they must stop him. Remember the story of the fig tree....
However, it won't be easy. Jesus is confronted by them regarding authority and taxes and resurrection. He comes out on top each time. Chapter 13 is what is sometimes called the "little apocalypse." Jesus is speaking as a prophet here, in the great tradition of Isaiah and Jeremiah about the destruction of the temple and of another exile of the people. This is a manifestation of his own exaltation and vindication - that his message is the one God supports and not the religious leaders who are running the temple. Jesus is a kind of alternative-temple movement. The thing to remember, is that he is saying that HE is the new temple. This gets him in a lot of hot water.
These chapters in Leviticus continues the basic organization of the Israelites culture. First we find the more restrictive rules for the priests and high priests. They were to follow more extreme versions of the purity regime than others. Later in Rabbinical Judaism (that is, modern Judaism) these rules would be spread to the rest of society as well, as one form of substitution for the temple that was destroyed.
We have the calendar, which is complicated because it is lunar rather than solar like ours. Then we have laws such as eye for an eye, life for a life. These were there to limit the breadth of revenge. If someone kills your son, you cannot kill their entire family; which is something not uncommon in certain cultures. Then we cover the years of jubilee. Of course, in a capitalist society, the idea that all credit would be forgiven every 50 years is earth-shaking. God's economy is not our own. For those familiar with farming, you are probably aware of the advantages of letting land lie fallow, as well of the fact that few people practice it anymore because of modern fertilizers.
Leviticus closes with blessings and cursings. The law, as we have seen, is a conditional covenant, based on the people's willingness to follow it. If they do not, then they will lose the land and their blessings. I hope you have questions about chapter 27 we can discuss.
Numbers
Numbers is so named because of the census at the beginning. You can find more basic info at http://en.wikipedia.org/wiki/Book_of_numbers. The census is taken as a part of organizing the camp: who was in the middle; who on the outside; where was the sanctuary located...etc. Later you will find kings who take a census get in trouble with God because a census had two purposes in the ancient world: 1. to levy taxes; 2. to draft an army.
Numbers also contains more laws regarding the people and will contain various narratives about the Israelites travel.
Chapter 5 covers some of these laws, including the only Trial by Ordeal in the Hebrew Bible. This was done to determine whether a woman was adulterous. In a world where trial by ordeal would have been common place, it is interesting that the ancient Israelites had only one. What do think of it?
Chapter 6 is a nazarite vow, which is a vow a person took for various reasons. Many think John the Baptist took this kind of a vow. It also contains one of the great blessings in the Bible, The Blessing of the Holy Name, in which the name of their God was placed upon the people three times.
Mark 10-13
We begin with Jesus teachings, about marriage, about children, about the how to "get into" the kingdom of God, and Jesus bewilders them with his teachings. He welcomes those the disciples try to drive off, reaches out to those who do not belong, and tells them again and again that he will be killed, but he will be raised again.
He arrives in Jerusalem in Chapter 11 (this time riding one animal - see Matthew). This is always the beginning of the end in Jesus' story. When he gets to Jerusalem, he "cleanses" the temple. He drives the money changers out and begins to talk about himself as a kind of temple. Verse 18 gives us the turning point, "the chief priests and the scribes....kept looking for a way to kill him." Jesus is causing to much trouble, he is announcing a kingdom that is almost a heresy to them, and they decide they must stop him. Remember the story of the fig tree....
However, it won't be easy. Jesus is confronted by them regarding authority and taxes and resurrection. He comes out on top each time. Chapter 13 is what is sometimes called the "little apocalypse." Jesus is speaking as a prophet here, in the great tradition of Isaiah and Jeremiah about the destruction of the temple and of another exile of the people. This is a manifestation of his own exaltation and vindication - that his message is the one God supports and not the religious leaders who are running the temple. Jesus is a kind of alternative-temple movement. The thing to remember, is that he is saying that HE is the new temple. This gets him in a lot of hot water.
Tuesday, April 8, 2008
Leviticus 10-20/Mark 7-9
Leviticus
We find in chapter 10 that God is serious when it comes to the responsibilities of the priests. He is not kidding around. The resolution with Aaron at the end is vague, but it does seem to assuage Moses. The ritual purity of the priests is very important, which we will discover later.
Chapter 11 starts a series of laws about purity and impurity. Notice that impurity is a part of daily life. There will be cases for everyone when they will become impure. It is important to remember this. The Jewish idea of "impure" is not what we often me when we connect it with morality. The two are distinct ideas, though a person who commits a crime becomes impure.
Also, leprosy is not what we today call leprosy (Hanson's disease). It is likely a variety of different skin afflictions. Remember, there were no doctors, no one to go and check things out with. Also of note...the priests job was not to cure someone, but declare whether they were cured - or in more ancient terms, whether they had been cleansed of impurity and were ready to be re-incorporated into the community by their sacrifice.
Also, please notice that sacrifices were never offered to bring about a cure. One did not sacrifice so that the deity would then cure you. You offered sacrifice as thanksgiving and as a part of your re-entry into the community. This is very different from the pagan idea in which you sacrifice to appease or win the favor of the deity. Yahweh cannot be bought.
Much of the purity laws revolve around procreation. There was little difference between sex and reproduction, though we separate them in our own culture. Bearing children was the most important function in that society and the family was the social welfare system. This will become more important in later laws.
Chapter 16 is one of those important chapters in the Bible. It is important because it deals specifically with the idea of atonement for sin. It is the description of what is known today as Yom Kippur. Please note several important things:
Now all of this points back to how we understand Jesus' own sacrifice, or offering. There have occasionally been strains in Christian theology that say Jesus death was necessary for our forgiveness, that Jesus was destined to die on the cross, that his death appeased an angry God, or somehow "paid" for our sin. It is sometimes argued that Jewish sacrifice prefigured this in some way. If you pay attention to Jewish sacrifice, you will see that their cultic practices do not support this kind of theology. Rather it is better to say that he was killed by our sin, and in forgiving us for killing him and rejecting his message, he bears our sin, bears it away from us. This is what we mean when we say, "Jesus died for our sin." Jesus played the role both of the animal that was sacrificed to purify the temple and the scapegoat who takes the sins of the people of God out into the wilderness where they are forgotten by God and banished from his presence.
Chapter 17 introduces the Holiness Code (see last week). It begins with how animals are slaughtered, specifically that they not be killed outside of the sanctuary. Remember, in ancient cultures no one ever killed an animal without some kind of theistic ritual. This section of the law has as much to do with worshiping false gods as anything else.
Many of the laws that follow in 18-20 may seem archaic. Remember, for the most part these laws were rather progressive for their time. They treated both men and women as members of society whose purpose was the preservation of order and the growth and strengthening of the extended family. Also, remember there aren't laws against things that no one was doing. There are also significant provision for the poor.
The section ends with almost a kind of warning. The covenant they are making with God is conditional. If they do not follow these laws, they will end up like the people they are going to displace in the Promised Land.
Mark 7-9
Interestingly, while we are reading the purity codes of Leviticus, we find Jesus fighting with the Pharisees over these things. Jesus makes the argument that what goes into a person ends up in the toilet anyway (Jesus was not above locker-room humor on occasion). It is what comes out of a person's mouth, what they say and do that matters. He points out several flaws in the laws that people would follow, for instance not taking care of family for "holy" reasons. The purpose of the law is to help, not to deprive and hurt.
As if to drive the point home, we have the story of the Gentile woman, some one who would be an outsider to a Jew. She receives her miracle because she challenges the generosity and abundance of God.
The stories of the deaf man and the blind man bookend another miraculous feeding and the blindness of the disciples. Here they are worrying about the fact that they had only one loaf for their crossing. Jesus challenges them. Do they not understand the promise of abundance that God has made to them. A promise shown in as clear and concrete a way that you could expect. There is always enough with a little left over!
We also find the great pairing of stories in which Peter gets it, but not really. He understand Jesus is the Messiah, but he doesn't get what kind of Messiah Jesus is (8:27-33).
Chapter 9 has the transfiguration followed by another exorcism. The "battle" with Satan continues in Jesus ministry. It is followed with a section similar to the Sermon on the Mount. The kingdom is all or nothing; don't be afraid to leave some things behind.
We find in chapter 10 that God is serious when it comes to the responsibilities of the priests. He is not kidding around. The resolution with Aaron at the end is vague, but it does seem to assuage Moses. The ritual purity of the priests is very important, which we will discover later.
Chapter 11 starts a series of laws about purity and impurity. Notice that impurity is a part of daily life. There will be cases for everyone when they will become impure. It is important to remember this. The Jewish idea of "impure" is not what we often me when we connect it with morality. The two are distinct ideas, though a person who commits a crime becomes impure.
Also, leprosy is not what we today call leprosy (Hanson's disease). It is likely a variety of different skin afflictions. Remember, there were no doctors, no one to go and check things out with. Also of note...the priests job was not to cure someone, but declare whether they were cured - or in more ancient terms, whether they had been cleansed of impurity and were ready to be re-incorporated into the community by their sacrifice.
Also, please notice that sacrifices were never offered to bring about a cure. One did not sacrifice so that the deity would then cure you. You offered sacrifice as thanksgiving and as a part of your re-entry into the community. This is very different from the pagan idea in which you sacrifice to appease or win the favor of the deity. Yahweh cannot be bought.
Much of the purity laws revolve around procreation. There was little difference between sex and reproduction, though we separate them in our own culture. Bearing children was the most important function in that society and the family was the social welfare system. This will become more important in later laws.
Chapter 16 is one of those important chapters in the Bible. It is important because it deals specifically with the idea of atonement for sin. It is the description of what is known today as Yom Kippur. Please note several important things:
- There are two sin offerings, one for the high priest who is performing the ritual. The other is for the nation of Israel
- The sin offering is not to appease the deity.
- It is specifically to cleanse the temple. Once a year the temple was given a kind of spring cleaning with the sin offering.
- The offering ritual's focus is not on purification or repentance of an individual.
- Notice two hands are laid on its head. This is the only time it happens and the only time that the idea of sin being transfered to any ritual animal
- Notice the animal is not killed
- It is sent away from the camp. It bears the sins of the people out into the wilderness.
- There are some Rabbinical comments from much later that someone was sent to make sure the animal (carrying the sins of the people) would not return.
Now all of this points back to how we understand Jesus' own sacrifice, or offering. There have occasionally been strains in Christian theology that say Jesus death was necessary for our forgiveness, that Jesus was destined to die on the cross, that his death appeased an angry God, or somehow "paid" for our sin. It is sometimes argued that Jewish sacrifice prefigured this in some way. If you pay attention to Jewish sacrifice, you will see that their cultic practices do not support this kind of theology. Rather it is better to say that he was killed by our sin, and in forgiving us for killing him and rejecting his message, he bears our sin, bears it away from us. This is what we mean when we say, "Jesus died for our sin." Jesus played the role both of the animal that was sacrificed to purify the temple and the scapegoat who takes the sins of the people of God out into the wilderness where they are forgotten by God and banished from his presence.
Chapter 17 introduces the Holiness Code (see last week). It begins with how animals are slaughtered, specifically that they not be killed outside of the sanctuary. Remember, in ancient cultures no one ever killed an animal without some kind of theistic ritual. This section of the law has as much to do with worshiping false gods as anything else.
Many of the laws that follow in 18-20 may seem archaic. Remember, for the most part these laws were rather progressive for their time. They treated both men and women as members of society whose purpose was the preservation of order and the growth and strengthening of the extended family. Also, remember there aren't laws against things that no one was doing. There are also significant provision for the poor.
The section ends with almost a kind of warning. The covenant they are making with God is conditional. If they do not follow these laws, they will end up like the people they are going to displace in the Promised Land.
Mark 7-9
Interestingly, while we are reading the purity codes of Leviticus, we find Jesus fighting with the Pharisees over these things. Jesus makes the argument that what goes into a person ends up in the toilet anyway (Jesus was not above locker-room humor on occasion). It is what comes out of a person's mouth, what they say and do that matters. He points out several flaws in the laws that people would follow, for instance not taking care of family for "holy" reasons. The purpose of the law is to help, not to deprive and hurt.
As if to drive the point home, we have the story of the Gentile woman, some one who would be an outsider to a Jew. She receives her miracle because she challenges the generosity and abundance of God.
The stories of the deaf man and the blind man bookend another miraculous feeding and the blindness of the disciples. Here they are worrying about the fact that they had only one loaf for their crossing. Jesus challenges them. Do they not understand the promise of abundance that God has made to them. A promise shown in as clear and concrete a way that you could expect. There is always enough with a little left over!
We also find the great pairing of stories in which Peter gets it, but not really. He understand Jesus is the Messiah, but he doesn't get what kind of Messiah Jesus is (8:27-33).
Chapter 9 has the transfiguration followed by another exorcism. The "battle" with Satan continues in Jesus ministry. It is followed with a section similar to the Sermon on the Mount. The kingdom is all or nothing; don't be afraid to leave some things behind.
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