As long as the Israeli people were migrating, the Ark traveled with them. (Remember Numbers 10:33-36 and other passages.) After they took the land promised to them the Ark remained in one place—some say for 369 years at Shiloh. The Ark did not go before the people into battle; the people went to Shiloh, where the Ark rested. There they worshiped, sacrificed, and feasted.
It seems Israel’s leaders are trying to go back to their former ways when they bring the Ark from Shiloh and send it into battle before them. Perhaps they are attempting a form of magic in doing so, or maybe they are caught up in wishful thinking. In any case the battle is lost and the Ark, too.
God desires obedience, not nostalgia, nor magical acts, nor wishful thinking.
Sunday, March 31, 2019
1 Samuel 1-3
I didn’t post on yesterday’s Bible reading. Here is a thought concerning it:
Hannah was praying in her heart, and her lips were moving but her voice was not heard. (1 Samuel 1:13a)
There are many qualities of prayer. In some communications with God we listen; in others we speak. Prayer sometimes takes on the character of communion instead of or in addition to communication. Here Hannah is praying in her heart. Her lips are moving, but she made no sound. Her body is in the LORD’s house at Shiloh, and her soul is in her heart, pouring out before the LORD.
What qualities of prayer are you employing, readers? Which qualities are life-giving to me?
Hannah was praying in her heart, and her lips were moving but her voice was not heard. (1 Samuel 1:13a)
There are many qualities of prayer. In some communications with God we listen; in others we speak. Prayer sometimes takes on the character of communion instead of or in addition to communication. Here Hannah is praying in her heart. Her lips are moving, but she made no sound. Her body is in the LORD’s house at Shiloh, and her soul is in her heart, pouring out before the LORD.
What qualities of prayer are you employing, readers? Which qualities are life-giving to me?
Friday, March 29, 2019
Ruth 1-4
Ruth is a noble woman of the Moabite nation. She converts from her nationality and the worship of Moab’s god to become a citizen of Israel who worships the LORD. In the book that bears her name, chapter 1, verse 16, she says, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God.” Then she does what she has said.
Moab has a checkered history. The Bible tells us the man who founded this people is none other than Moab, son of Lot by way of his incestuous liaison with his daughter (Genesis 19:37). Students of the Bible may remember Lot as Abram’s nephew, the nephew who migrated together with Abram and Sarai.
It was Balak, king of Moab, who tried to entice Balaam the prophet to curse the migrant Israelis, during their journey from Egypt to Canaan. (See the Bible’s book of Numbers, chapters 22-24.) Furthermore, Moab is specifically cursed at Numbers 21:29 for yielding to the nation of Ammon and for worship of the Ammonite god, Chemosh.
Given Moab’s history, it is interesting that Ruth, the Moabite woman, is listed as one of the ancestors of Israel’s greatest king, King David (Ruth 4:13-17).
So if your history is a bit checkered (And whose isn’t?), remember that great things can come from you!
Moab has a checkered history. The Bible tells us the man who founded this people is none other than Moab, son of Lot by way of his incestuous liaison with his daughter (Genesis 19:37). Students of the Bible may remember Lot as Abram’s nephew, the nephew who migrated together with Abram and Sarai.
It was Balak, king of Moab, who tried to entice Balaam the prophet to curse the migrant Israelis, during their journey from Egypt to Canaan. (See the Bible’s book of Numbers, chapters 22-24.) Furthermore, Moab is specifically cursed at Numbers 21:29 for yielding to the nation of Ammon and for worship of the Ammonite god, Chemosh.
Given Moab’s history, it is interesting that Ruth, the Moabite woman, is listed as one of the ancestors of Israel’s greatest king, King David (Ruth 4:13-17).
So if your history is a bit checkered (And whose isn’t?), remember that great things can come from you!
Thursday, March 28, 2019
Judges 20-21, Psalm 60
You have rejected us, God, and burst upon us; you have been angry—now restore us! ... With God we will gain the victory, and he will trample down our enemies. (Psalm 60:1, 12)
According to this psalmist’s view, God authors the story of Israelite history. God rejects the people, grows angry with them, and they are overrun by enemies. Then God smiles on the people, forgives them, and they defeat their enemies.
It’s not that simple in my experience. I’ve come to see God’s so-called anger as the expression of my own fear, frustration, and fury. When humans contend with one another I’ve grown to prefer my discerning God’s side in the conflict over God’s taking my side in it, for the rallying cry, “God is on our side,” is too easily twisted for selfish gain.
According to this psalmist’s view, God authors the story of Israelite history. God rejects the people, grows angry with them, and they are overrun by enemies. Then God smiles on the people, forgives them, and they defeat their enemies.
It’s not that simple in my experience. I’ve come to see God’s so-called anger as the expression of my own fear, frustration, and fury. When humans contend with one another I’ve grown to prefer my discerning God’s side in the conflict over God’s taking my side in it, for the rallying cry, “God is on our side,” is too easily twisted for selfish gain.
Wednesday, March 27, 2019
Judges 17-19
In those days Israel had no king; everyone did as they saw fit. (Judges 17:6)
The verse of scripture above characterizes the stories that are told in this section of the Bible’s book of Judges. What happens when a country has no fit ruler? What’s at stake when everyone does as one pleases? A son steals from his mother. The woman worships an idol. A priest of the LORD, who should minister only at one holy place, serves in another, perhaps more lucrative place.
“Israel had no king” is the biblical writer’s device, hinting that a king is needed and signaling that a king is coming soon.
How we humans still need a power to keep us true to our best selves, a power to prevent us from being and doing anything and everything we please!
The verse of scripture above characterizes the stories that are told in this section of the Bible’s book of Judges. What happens when a country has no fit ruler? What’s at stake when everyone does as one pleases? A son steals from his mother. The woman worships an idol. A priest of the LORD, who should minister only at one holy place, serves in another, perhaps more lucrative place.
“Israel had no king” is the biblical writer’s device, hinting that a king is needed and signaling that a king is coming soon.
How we humans still need a power to keep us true to our best selves, a power to prevent us from being and doing anything and everything we please!
Tuesday, March 26, 2019
Judges 15-16, Psalms 58-59
You are my strength, I sing praise to you; you, God, are my fortress, my God on whom I can rely. (Psalm 59:17)
The story of Samson continues in these chapters of the Bible’s book of Judges. In a way Samson’s story is an ode to unbridled strength. Samson’s strength is on full display, his ability to judge or lead, not so much. He lacks people skills. He can’t get along with his parents. He chooses his loves unwisely. He’s bent on revenge. He seems to possess a victim’s mentality.
Perhaps his story is intended as a parable of God’s relationship with the Israeli people. God makes them strong and fills them with Spirit. They turn to other gods and other interests. God rescues them, yet they self-destruct.
The story of Samson continues in these chapters of the Bible’s book of Judges. In a way Samson’s story is an ode to unbridled strength. Samson’s strength is on full display, his ability to judge or lead, not so much. He lacks people skills. He can’t get along with his parents. He chooses his loves unwisely. He’s bent on revenge. He seems to possess a victim’s mentality.
Perhaps his story is intended as a parable of God’s relationship with the Israeli people. God makes them strong and fills them with Spirit. They turn to other gods and other interests. God rescues them, yet they self-destruct.
Monday, March 25, 2019
Judges 12-14
Then Manoah inquired of the angel of the LORD, “What is your name, so that we may honor you when your word comes true?”
He replied, “Why do you ask my name? It is beyond understanding.” Then Manoah took a young goat, together with the grain offering, and sacrificed it on a rock to the LORD. And the LORD did an amazing thing while Manoah and his wife watched: As the flame blazed up from the altar toward heaven, the angel of the LORD ascended in the flame. Seeing this, Manoah and his wife fell with their faces to the ground. When the angel of the LORD did not show himself again to Manoah and his wife, Manoah realized that it was the angel of the LORD. (Judges 13:17-21)
Manoah and his wife speak with a messenger from the LORD without realizing it at first. The messenger foretells that Manoah's once-barren wife will become pregnant and instructs the couple to raise the baby as a Nazirite. (See Numbers, chapter 6, for laws governing the vow of the Nazirite.) The couple's request to know the messenger's name reminds me of Jacob's request when he wrestled with a divine messenger (See Genesis 32:24-30) and of Moses' request when he resisted the LORD's call (See Exodus 3:13-14). The angel of the LORD declares the name "beyond understanding" or "wonderful."
As Manoah and his wife ponder the angel's reply the LORD did an amazing thing, in other words, something beyond understanding, something wonderful: The messenger ascends to heaven in the flame blazing up from the sacrificial altar they had built.
So God is impossibly named, unfathomably discerned, and amazingly active. O Great Mystery! How often have I become entangled in attempting to name the One who amazes me with wonderful deeds! Better to experience and to savor the deeds than to categorize, parse, explain, or describe them...as far as I am concerned, anyway.
He replied, “Why do you ask my name? It is beyond understanding.” Then Manoah took a young goat, together with the grain offering, and sacrificed it on a rock to the LORD. And the LORD did an amazing thing while Manoah and his wife watched: As the flame blazed up from the altar toward heaven, the angel of the LORD ascended in the flame. Seeing this, Manoah and his wife fell with their faces to the ground. When the angel of the LORD did not show himself again to Manoah and his wife, Manoah realized that it was the angel of the LORD. (Judges 13:17-21)
Manoah and his wife speak with a messenger from the LORD without realizing it at first. The messenger foretells that Manoah's once-barren wife will become pregnant and instructs the couple to raise the baby as a Nazirite. (See Numbers, chapter 6, for laws governing the vow of the Nazirite.) The couple's request to know the messenger's name reminds me of Jacob's request when he wrestled with a divine messenger (See Genesis 32:24-30) and of Moses' request when he resisted the LORD's call (See Exodus 3:13-14). The angel of the LORD declares the name "beyond understanding" or "wonderful."
As Manoah and his wife ponder the angel's reply the LORD did an amazing thing, in other words, something beyond understanding, something wonderful: The messenger ascends to heaven in the flame blazing up from the sacrificial altar they had built.
So God is impossibly named, unfathomably discerned, and amazingly active. O Great Mystery! How often have I become entangled in attempting to name the One who amazes me with wonderful deeds! Better to experience and to savor the deeds than to categorize, parse, explain, or describe them...as far as I am concerned, anyway.
Sunday, March 24, 2019
Judges 9-11
Jepthah makes a foolish vow. In exchange for victory in battle he will sacrifice whatever he sees first when he returns to his home. What he sees first is his daughter. He foolishly puts her to death. It's not what God wants. The question if human sacrifice was settled with Abraham and Isaac (Genesis 22:2).
Saturday, March 23, 2019
Judges 6-8
"Don't expect even the best leader to be perfect."
The Bible's book of Judges, chapters 6-8, tells the story of Gideon, who led Israel in peace for forty years. Gideon did good things. He led in battle. He led in peace. But his interest in gold snared both himself and his people. The Bible tells about the trap:
...[Gideon] said, “I do have one request, that each of you give me an earring from your share of the plunder.” (It was the custom of the Ishmaelites to wear gold earrings.)
They answered, “We’ll be glad to give them.” So they spread out a garment, and each of them threw a ring from his plunder onto it. The weight of the gold rings he asked for came to seventeen hundred shekels, not counting the ornaments, the pendants and the purple garments worn by the kings of Midian or the chains that were on their camels’ necks. Gideon made the gold into an ephod, which he placed in Ophrah, his town. All Israel prostituted themselves by worshiping it there, and it became a snare to Gideon and his family. (Judges 8:24-27)
The Bible's book of Judges, chapters 6-8, tells the story of Gideon, who led Israel in peace for forty years. Gideon did good things. He led in battle. He led in peace. But his interest in gold snared both himself and his people. The Bible tells about the trap:
...[Gideon] said, “I do have one request, that each of you give me an earring from your share of the plunder.” (It was the custom of the Ishmaelites to wear gold earrings.)
They answered, “We’ll be glad to give them.” So they spread out a garment, and each of them threw a ring from his plunder onto it. The weight of the gold rings he asked for came to seventeen hundred shekels, not counting the ornaments, the pendants and the purple garments worn by the kings of Midian or the chains that were on their camels’ necks. Gideon made the gold into an ephod, which he placed in Ophrah, his town. All Israel prostituted themselves by worshiping it there, and it became a snare to Gideon and his family. (Judges 8:24-27)
Judges 4-5, Psalms 56-57
I didn't post a reflection on yesterday's scripture readings, so here goes...
The stories of women are few in the Bible. My guess is that most of the Bible's storytellers and writers are men and that they concern themselves primarily with men's issues. Women's stories are of secondary concern to them. During the centuries of history recorded in the Bible, women are "second class citizens," mostly the possessions of men, men's wives, servants, mistresses, and slaves. So it's out of the ordinary to find women as the subjects of a biblical tale and even more astonishing that they exercise wisdom and power over any men in the narrative.
Deborah is that kind of woman. She is the judge who leads Israel after the demise of Ehud (Judges 4:4). She holds court and makes legal decisions (Judges 4:5). She prophesies in the name of the LORD, for examples, see Judges 4:6, 9.
The LORD is responding to the cries of the people. The LORD is seen as battling and defeating Israel's enemy, Jabin, King of Canaan, and the commander of his army, Sisera. The tribes of Naphtali and Zebulun fight to victory, but they are chagrined by the prominent roles played both by Deborah and by another brave woman, Jael.
As viewed in Judges, chapters 4 and 5, men are being judged in a humiliating ways. The woman, Deborah--not a man--leads, judges, and prophesies in the nation of Israel. Some of the tribes are called out by Deborah: Gilead, Dan, and Asher, for examples. (See Judges 5:17.) They fail to do their part in defending the freedom of their kinfolk. For reasons not described in the Bible men are not fulfilling their responsibilities. So the LORD raises up willing and able women, who come to the rescue.
The defeat of Jabin is sealed when his commanding general, Sisera, is killed, but Sisera's execution is foretold by a woman, Deborah, and Sisera's executioner is another woman, Jael (Judges 4:21). This story praises and encourages respect for wise, brave, Spirit-filled women.
The stories of women are few in the Bible. My guess is that most of the Bible's storytellers and writers are men and that they concern themselves primarily with men's issues. Women's stories are of secondary concern to them. During the centuries of history recorded in the Bible, women are "second class citizens," mostly the possessions of men, men's wives, servants, mistresses, and slaves. So it's out of the ordinary to find women as the subjects of a biblical tale and even more astonishing that they exercise wisdom and power over any men in the narrative.
Deborah is that kind of woman. She is the judge who leads Israel after the demise of Ehud (Judges 4:4). She holds court and makes legal decisions (Judges 4:5). She prophesies in the name of the LORD, for examples, see Judges 4:6, 9.
The LORD is responding to the cries of the people. The LORD is seen as battling and defeating Israel's enemy, Jabin, King of Canaan, and the commander of his army, Sisera. The tribes of Naphtali and Zebulun fight to victory, but they are chagrined by the prominent roles played both by Deborah and by another brave woman, Jael.
As viewed in Judges, chapters 4 and 5, men are being judged in a humiliating ways. The woman, Deborah--not a man--leads, judges, and prophesies in the nation of Israel. Some of the tribes are called out by Deborah: Gilead, Dan, and Asher, for examples. (See Judges 5:17.) They fail to do their part in defending the freedom of their kinfolk. For reasons not described in the Bible men are not fulfilling their responsibilities. So the LORD raises up willing and able women, who come to the rescue.
The defeat of Jabin is sealed when his commanding general, Sisera, is killed, but Sisera's execution is foretold by a woman, Deborah, and Sisera's executioner is another woman, Jael (Judges 4:21). This story praises and encourages respect for wise, brave, Spirit-filled women.
Thursday, March 21, 2019
Judges 1-3
After that whole generation had been gathered to their ancestors, another generation grew up who knew neither the LORD nor what he had done for Israel. (Judges 2:10)
Ah, the younger generation! The excuse for them here is that they didn’t know the LORD. And the consequence of their disobeying the LORD is...
Whenever the LORD raised up a judge for them, he was with the judge and saved them out of the hands of their enemies as long as the judge lived; for the LORD relented because of their groaning under those who oppressed and afflicted them. But when the judge died, the people returned to ways even more corrupt than those of their ancestors, following other gods and serving and worshiping them. They refused to give up their evil practices and stubborn ways. (Judges 2:18-19)
This, in a nutshell, is the story line of the Bible’s book of Judges. It is repeated again and again, as the judges (temporary leaders) of Israel are named and their exploits documented.
I believe there is bias displayed here, a bias that favors the “good old days” of Israel’s ancestors. The people are blamed for not being obedient, as the ancestors were obedient, but (1) the story of the patriarchs is littered with many instances of their disobeying the LORD, and (2) in particular the ancestors failed to obey the LORD’s command to teach their sons and daughters.
This generation does not know the LORD. Why? I see it as the ancestors’ primary responsibility. Maybe they did teach their children. Perhaps their children refused to listen or rejected their teaching. In that case the responsibility lies with the younger generation. Maybe both the ancestors and their progeny are partly responsible, the likeliest possibility, in my opinion.
In any case the stage is set to recount the deeds of Israel’s great leaders, those who came after Moses and Joshua, yet before Saul and David, the first kings in Israel’s history...
Ah, the younger generation! The excuse for them here is that they didn’t know the LORD. And the consequence of their disobeying the LORD is...
Whenever the LORD raised up a judge for them, he was with the judge and saved them out of the hands of their enemies as long as the judge lived; for the LORD relented because of their groaning under those who oppressed and afflicted them. But when the judge died, the people returned to ways even more corrupt than those of their ancestors, following other gods and serving and worshiping them. They refused to give up their evil practices and stubborn ways. (Judges 2:18-19)
This, in a nutshell, is the story line of the Bible’s book of Judges. It is repeated again and again, as the judges (temporary leaders) of Israel are named and their exploits documented.
I believe there is bias displayed here, a bias that favors the “good old days” of Israel’s ancestors. The people are blamed for not being obedient, as the ancestors were obedient, but (1) the story of the patriarchs is littered with many instances of their disobeying the LORD, and (2) in particular the ancestors failed to obey the LORD’s command to teach their sons and daughters.
This generation does not know the LORD. Why? I see it as the ancestors’ primary responsibility. Maybe they did teach their children. Perhaps their children refused to listen or rejected their teaching. In that case the responsibility lies with the younger generation. Maybe both the ancestors and their progeny are partly responsible, the likeliest possibility, in my opinion.
In any case the stage is set to recount the deeds of Israel’s great leaders, those who came after Moses and Joshua, yet before Saul and David, the first kings in Israel’s history...
Wednesday, March 20, 2019
Joshua 22-24
And Joseph’s bones, which the Israelites had brought up from Egypt, were buried at Shechem in the tract of land that Jacob bought for a hundred pieces of silver from the sons of Hamor, the father of Shechem. This became the inheritance of Joseph’s descendants. Joshua 24:32)
I shiver when I read this. Joseph had gotten a promise from the Israelites that they would bury his remains in his ancestral homeland (Genesis 50:25). Hundreds of years had passed, but the people remembered. Moses remembered. Joshua remembered. Now on the occasion of Joshua’s death, both he and Joseph are laid to rest. Their lives “bookend” the unrest of the Israeli people. Now all are at rest, at home.
I shiver when I read this. Joseph had gotten a promise from the Israelites that they would bury his remains in his ancestral homeland (Genesis 50:25). Hundreds of years had passed, but the people remembered. Moses remembered. Joshua remembered. Now on the occasion of Joshua’s death, both he and Joseph are laid to rest. Their lives “bookend” the unrest of the Israeli people. Now all are at rest, at home.
Tuesday, March 19, 2019
Joshua 19-21, Psalm 55
So the Lord gave Israel all the land he had sworn to give their ancestors, and they took possession of it and settled there. The Lord gave them rest on every side, just as he had sworn to their ancestors. Not one of their enemies withstood them; the Lord gave all their enemies into their hands. Not one of all the Lord’s good promises to Israel failed; every one was fulfilled. (Joshua 21:43-45)
The verses above may represent the high point of the Bible’s book of Joshua. They summarize the final outcome of the Hebrew people’s migration from Egypt to Canaan. All of the Israeli people are settled. They have agreement concerning the boundaries of their respective territories. Their enemies have been defeated, if not fully displaced, and warfare has come to an end. Looking back over the entire story, the authors of Joshua are eager to claim, “Not one of all the Lord’s good promises to Israel failed; every one was fulfilled.”
May you be so blessed, reader, that looking back over the story of your life, you may be eager to proclaim, “Not one of all the Lord’s good promises to me failed; every one was fulfilled.”
The verses above may represent the high point of the Bible’s book of Joshua. They summarize the final outcome of the Hebrew people’s migration from Egypt to Canaan. All of the Israeli people are settled. They have agreement concerning the boundaries of their respective territories. Their enemies have been defeated, if not fully displaced, and warfare has come to an end. Looking back over the entire story, the authors of Joshua are eager to claim, “Not one of all the Lord’s good promises to Israel failed; every one was fulfilled.”
May you be so blessed, reader, that looking back over the story of your life, you may be eager to proclaim, “Not one of all the Lord’s good promises to me failed; every one was fulfilled.”
Monday, March 18, 2019
Joshua 16-18
I fell behind in my efforts here last week. I hope to keep to the schedule of readings this week. God, help me.
The plot thickens. As reported in Joshua, chapter 16, the tribe of Ephraim defeated, but did not entirely eradicate the non-Jewish people living in the territory “given” to them. It seems the LORD fights for the Israelis whenever they are thoroughly and completely victorious, and the Israelis fail whenever they are not thoroughly and completely victorious. Additionally, the enemies not killed and allowed to live in the territory are forced into slavery. Were the Israelis tempted not to eradicate their enemies so that they could force them to serve as slaves?
From my point of view the Israelis ought to have understood the evils of slavery, since their ancestors had been enslaved in Egypt (See the Bible’s book of Exodus.). How could they, in good conscience, force others into slavery? I know the ancients had a different view of the institution of slavery. To them it was, well, an uncontested social institution. Still, I see temptation written all over Ephraim’s situation.
A similar situation develops for the tribe of Manasseh. They fail to defeat their enemies fully and enslave the survivors of battle instead (Joshua 17).
So what situation am I content to tolerate in my own life, despite the fact that it feels or is, in fact, unjust? Which condition am I willing to “let be” even though I can discern temptation(s) connected to it? LORD, have mercy...
The plot thickens. As reported in Joshua, chapter 16, the tribe of Ephraim defeated, but did not entirely eradicate the non-Jewish people living in the territory “given” to them. It seems the LORD fights for the Israelis whenever they are thoroughly and completely victorious, and the Israelis fail whenever they are not thoroughly and completely victorious. Additionally, the enemies not killed and allowed to live in the territory are forced into slavery. Were the Israelis tempted not to eradicate their enemies so that they could force them to serve as slaves?
From my point of view the Israelis ought to have understood the evils of slavery, since their ancestors had been enslaved in Egypt (See the Bible’s book of Exodus.). How could they, in good conscience, force others into slavery? I know the ancients had a different view of the institution of slavery. To them it was, well, an uncontested social institution. Still, I see temptation written all over Ephraim’s situation.
A similar situation develops for the tribe of Manasseh. They fail to defeat their enemies fully and enslave the survivors of battle instead (Joshua 17).
So what situation am I content to tolerate in my own life, despite the fact that it feels or is, in fact, unjust? Which condition am I willing to “let be” even though I can discern temptation(s) connected to it? LORD, have mercy...
Sunday, March 17, 2019
Joshua 13-15
These three chapters of the Bible's book of Joshua detail the boundaries of all the lands given to the various tribes of Israel. I imagine these records will be referenced from time to time when disputes about who owns what arise among the tribes of Israel. Chapter 15 ends with this problematic verse:
Judah could not dislodge the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the people of Judah. (Joshua 15:63)
Why is Judah unable to defeat the Jebusites? To this point in the Bible's story nobody is able to withstand the troops led by Joshua. The claim is that the LORD fights for them. Does not the LORD fight against the Jebusites, then? Is Joshua growing lax in carrying out orders to put all enemies to the sword, or is there some other issue preventing the completion of the command to destroy all inhabitants in the land promised to the Hebrews?
And furthermore, what is the risk of Jebusites living together with the people of Judah? Does this situation foreshadow trouble in Judah's future?
Let's continue to read the biblical story and see...
Judah could not dislodge the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the people of Judah. (Joshua 15:63)
Why is Judah unable to defeat the Jebusites? To this point in the Bible's story nobody is able to withstand the troops led by Joshua. The claim is that the LORD fights for them. Does not the LORD fight against the Jebusites, then? Is Joshua growing lax in carrying out orders to put all enemies to the sword, or is there some other issue preventing the completion of the command to destroy all inhabitants in the land promised to the Hebrews?
And furthermore, what is the risk of Jebusites living together with the people of Judah? Does this situation foreshadow trouble in Judah's future?
Let's continue to read the biblical story and see...
Joshua 10-12
Here is a reflection on the Bible readings specified for yesterday...
I am speechless. These chapters from the Bible's book of Joshua record the utter destruction of scores of settled communities. Joshua leads his forces in slaughtering all who oppose him, together with their families and livestock. It is said that such thorough victory is the work of the LORD, who fights for Israel. Even the sun and moon stop moving for about a day, so as to prolong the time available for Joshua and his army to avenge their enemies (Joshua 10:13).
A dangerous assumption may be made here, namely, the assumption that victory in battle signifies the presence, assistance, and approval of the LORD. As the Bible's story unfolds, how will such an assumption play out?
I am speechless. These chapters from the Bible's book of Joshua record the utter destruction of scores of settled communities. Joshua leads his forces in slaughtering all who oppose him, together with their families and livestock. It is said that such thorough victory is the work of the LORD, who fights for Israel. Even the sun and moon stop moving for about a day, so as to prolong the time available for Joshua and his army to avenge their enemies (Joshua 10:13).
A dangerous assumption may be made here, namely, the assumption that victory in battle signifies the presence, assistance, and approval of the LORD. As the Bible's story unfolds, how will such an assumption play out?
Saturday, March 16, 2019
Joshua 7-9, Psalm 54
A couple of geological features are mentioned in the Bible readings specified for Friday. One is a pile of stones in the Valley of Achor (Joshua 7). Another is a pile of stones at the gate of a desolate city, Ai (Joshua 8). The Bible records the historical significance of those features to the Jewish people. They serve as memory aids.
In both cases the story of what happened with words similar to these: “And they raised a large pile of rocks over it, which remains to this day.” It makes me wonder about the time frame which is being referenced. Was that the way the stories were told originally? Did the storytellers end their tales with those words? Or were those words added to the tales later when they were being recorded in written form? Does the phrase remain accurate today? Is there a recognizable pile of stones somewhere in Israel that used to be named the Valley of Achor? Is there a discernible heap of rocks somewhere in the Holy Land that in antiquity was named Ai?
More to the point for me, what geographic features serve as memory aids for me, helping me to remember my spiritual heritage, the important lessons of faith learned by experience? How may I savor them? How may I hand those treasures over to my children and my neighbors?
In both cases the story of what happened with words similar to these: “And they raised a large pile of rocks over it, which remains to this day.” It makes me wonder about the time frame which is being referenced. Was that the way the stories were told originally? Did the storytellers end their tales with those words? Or were those words added to the tales later when they were being recorded in written form? Does the phrase remain accurate today? Is there a recognizable pile of stones somewhere in Israel that used to be named the Valley of Achor? Is there a discernible heap of rocks somewhere in the Holy Land that in antiquity was named Ai?
More to the point for me, what geographic features serve as memory aids for me, helping me to remember my spiritual heritage, the important lessons of faith learned by experience? How may I savor them? How may I hand those treasures over to my children and my neighbors?
Thursday, March 14, 2019
Joshua 4-6
They devoted the city to the LORD and destroyed with the sword every living thing in it—men and women, young and old, cattle, sheep and donkeys. (Joshua 6:21)
Is the LORD the commanding motivation behind this kind of slaughter? Joshua thinks so. Israel's fighting men think so. Israel's theologians think so, for they see themselves as instruments of the LORD's justice. The LORD is punishing Jericho for its misdeeds. Israel does the destruction and slaughter on behalf of the LORD.
I don't doubt the sincerity of those beliefs. I just can't seem to reconcile a holy God with wholesale slaughter of men and women, young and old, cattle, sheep, and donkeys. "Holy war" sounds like the original oxymoron to me.
Is the LORD the commanding motivation behind this kind of slaughter? Joshua thinks so. Israel's fighting men think so. Israel's theologians think so, for they see themselves as instruments of the LORD's justice. The LORD is punishing Jericho for its misdeeds. Israel does the destruction and slaughter on behalf of the LORD.
I don't doubt the sincerity of those beliefs. I just can't seem to reconcile a holy God with wholesale slaughter of men and women, young and old, cattle, sheep, and donkeys. "Holy war" sounds like the original oxymoron to me.
Joshua 1-3
I didn't write a blog post yesterday, March 13. Here is a thought I have while reflecting on the Bible reading listed for that day.
At Deuteronomy 31:6 the LORD speaks to all Israel through Moses, saying, "Be strong and courageous. Do not be afraid or terrified because of them, for the Lord your God goes with you; he will never leave you nor forsake you."
Here in the Bible's book of Joshua the LORD speaks to Joshua, saying, "Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the Lord your God will be with you wherever you go."
Repetition figures into the message of the Bible. What is said to the many is said to the one. The public and private communications of God agree here.
At Deuteronomy 31:6 the LORD speaks to all Israel through Moses, saying, "Be strong and courageous. Do not be afraid or terrified because of them, for the Lord your God goes with you; he will never leave you nor forsake you."
Here in the Bible's book of Joshua the LORD speaks to Joshua, saying, "Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the Lord your God will be with you wherever you go."
Repetition figures into the message of the Bible. What is said to the many is said to the one. The public and private communications of God agree here.
Tuesday, March 12, 2019
Deuteronomy 33-34, Psalms 52-53
The fool says in his heart, “There is no God.” They are corrupt, and their ways are vile; there is no one who does good. (Psalm 53:1)
Is it foolishness to deny God, or is it something worse? Does corruption equate to foolishness? Are vile ways the same as foolishness? Does foolishness preclude any good work? If a fool says, “There is no God,” in his/her heart, then what kind of person says, “There is no God,” by his/her words and actions? Is s/he a demon, a genius, a rebel, or worse?
God is God...
Is it foolishness to deny God, or is it something worse? Does corruption equate to foolishness? Are vile ways the same as foolishness? Does foolishness preclude any good work? If a fool says, “There is no God,” in his/her heart, then what kind of person says, “There is no God,” by his/her words and actions? Is s/he a demon, a genius, a rebel, or worse?
God is God...
Monday, March 11, 2019
Deuteronomy 30-32
[The LORD says to Moses,] “Therefore, you will see the land only from a distance; you will not enter the land I am giving to the people of Israel.” (Deuteronomy 32:52)
I find this to be a parable of life for me. I see only from a distance the “territory” God is giving and will give to others. Shall I choose bitterness? No! I choose to celebrate what will, by the grace of God, come into being for others, both those now living and those yet to be born.
I find this to be a parable of life for me. I see only from a distance the “territory” God is giving and will give to others. Shall I choose bitterness? No! I choose to celebrate what will, by the grace of God, come into being for others, both those now living and those yet to be born.
Sunday, March 10, 2019
Saturday, March 9, 2019
Deuteronomy 24-26
If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the Lord. Do not bring sin upon the land the Lord your God is giving you as an inheritance. (Deuteronomy 24:1-4)
This burns me. What about the WOMAN? What are her hopes, dreams, aspirations, and rights?
This burns me. What about the WOMAN? What are her hopes, dreams, aspirations, and rights?
Friday, March 8, 2019
Deuteronomy 21-23, Psalm 51
These paragraphs from the Bible's book of Deuteronomy remind me that there are many, many ways to go against the laws given through Moses. There are a lot of "dos" and "don'ts." To me some seem logical and easy to recall. Others seem arcane and easily forgotten.
Psalm 51 stands as a remedy when I have broken the rules. I beg God's mercy. I ask God's forgiveness. I express contrition, and I praise the LORD.
Psalm 51 stands as a remedy when I have broken the rules. I beg God's mercy. I ask God's forgiveness. I express contrition, and I praise the LORD.
Thursday, March 7, 2019
Deuteronomy 18-20
Moses, speaking for the LORD earlier in the great story, makes it seem as though the people may not have to fight or kill anyone:
If you carefully observe all these commands I am giving you to follow—to love the Lord your God, to walk in obedience to him and to hold fast to him—then the Lord will drive out all these nations before you, and you will dispossess nations larger and stronger than you. (Deuteronomy 11:22-23)
But here Moses, speaking for the LORD, indicates the people will fight and kill their enemies:
When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the Lord your God delivers it into your hand, put to the sword all the men in it. (Deuteronomy 20:10-13)
Which is it? It seems safe to say that both traditions are represented in the biblical text. One seems to hope for a nonviolent takeover, a dispossession of the land's inhabitants with no force of arms. The other anticipates resistance, warfare, and killing. The two traditions remain in tension for me, as I read.
If you carefully observe all these commands I am giving you to follow—to love the Lord your God, to walk in obedience to him and to hold fast to him—then the Lord will drive out all these nations before you, and you will dispossess nations larger and stronger than you. (Deuteronomy 11:22-23)
But here Moses, speaking for the LORD, indicates the people will fight and kill their enemies:
When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the Lord your God delivers it into your hand, put to the sword all the men in it. (Deuteronomy 20:10-13)
Which is it? It seems safe to say that both traditions are represented in the biblical text. One seems to hope for a nonviolent takeover, a dispossession of the land's inhabitants with no force of arms. The other anticipates resistance, warfare, and killing. The two traditions remain in tension for me, as I read.
Wednesday, March 6, 2019
Deuteronomy 15-17
When you enter the land the Lord your God is giving you and have taken possession of it and settled in it, and you say, “Let us set a king over us like all the nations around us,” be sure to appoint over you a king the Lord your God chooses. He must be from among your fellow Israelites. Do not place a foreigner over you, one who is not an Israelite. (Deuteronomy 17:14-15)
To this point in the Bible’s story there has been no mention of a king in the migrant Hebrews’ future. Now Moses mentions the possibility that the people may one day establish a monarchical form of government and specifies some of the desired qualifications in a monarch. Is Moses speculating or prophesying?
Whether speculating or prophesying here, many years later the elders among the people will ask for a king to rule them. See First Samuel 8:4-5. Did they look back to Deuteronomy for inspiration or authorization? How did these words of Moses figure into the history of the chosen people?
How has speculation or prophecy figured into my life or your life, dear reader?
To this point in the Bible’s story there has been no mention of a king in the migrant Hebrews’ future. Now Moses mentions the possibility that the people may one day establish a monarchical form of government and specifies some of the desired qualifications in a monarch. Is Moses speculating or prophesying?
Whether speculating or prophesying here, many years later the elders among the people will ask for a king to rule them. See First Samuel 8:4-5. Did they look back to Deuteronomy for inspiration or authorization? How did these words of Moses figure into the history of the chosen people?
How has speculation or prophecy figured into my life or your life, dear reader?
Tuesday, March 5, 2019
Deuteronomy 12-14, Psalm 50
If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, “Let us follow other gods” (gods you have not known) “and let us worship them,” you must not listen to the words of that prophet or dreamer. The Lord your God is testing you to find out whether you love him with all your heart and with all your soul. (Deuteronomy 13:1-3)
In my view the test described in Deuteronomy 13:1-3 originates with the LORD only in the sense that the prophet or dreamer is given the freedom to say and do as s/he pleases. In my experience God doesn’t play games. Some scriptures seem to indicate God does play games. The Bible’s book of Job, for example, depicts God playing very cruel games, as I see it, but that’s another story. The Bible’s book of James states another view:
When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone... (James 1:13)
Yes, my faith in God is often tested by the presence of evils and by the actions of evil beings. Mysteriously, God permits those tests, but in no way sponsors them.
In my view the test described in Deuteronomy 13:1-3 originates with the LORD only in the sense that the prophet or dreamer is given the freedom to say and do as s/he pleases. In my experience God doesn’t play games. Some scriptures seem to indicate God does play games. The Bible’s book of Job, for example, depicts God playing very cruel games, as I see it, but that’s another story. The Bible’s book of James states another view:
When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone... (James 1:13)
Yes, my faith in God is often tested by the presence of evils and by the actions of evil beings. Mysteriously, God permits those tests, but in no way sponsors them.
Monday, March 4, 2019
Deuteronomy 9-11
Moses describes the LORD's operating principles here: Obey and be blessed. Disobey and be cursed. The LORD seals divine love for this people with covenants: possession of promised land, performance of male circumcision, and propagation of Mosaic law. The LORD seals divine love for this people with signs, wonders, and acts of deliverance, too, for examples: manna from heaven, water from a rock, and victory in battle. How the people reciprocate love for the LORD is sealed by their obedience: taking possession of promised land, circumcising their baby boys, teaching and strictly observing the laws given through Moses. I wonder how heartfelt their love is...
Sunday, March 3, 2019
Deuteronomy 6-8
You may say to yourself, “My power and the strength of my hands have produced this wealth for me.” But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today. (Deuteronomy 8:17-18)
Everything is a gift. I want to believe I am capable. I long to be a self-made man. I hope to take pride in myself and my accomplishments, but the fact is: Any ability I have comes from the One who created me. The fact that I worked to achieve something--anything--ultimately honors not my work, but the grace of being able to work, which is God-given, in my view.
So I guess Deuteronomy 8:17-18 has seeped deeply into my soul...
Everything is a gift. I want to believe I am capable. I long to be a self-made man. I hope to take pride in myself and my accomplishments, but the fact is: Any ability I have comes from the One who created me. The fact that I worked to achieve something--anything--ultimately honors not my work, but the grace of being able to work, which is God-given, in my view.
So I guess Deuteronomy 8:17-18 has seeped deeply into my soul...
Saturday, March 2, 2019
Deuteronomy 4-5, Psalm 49
But God will redeem me from the realm of the dead; he will surely take me to himself. (Psalm 49:15)
This psalm points out that death is an equalizer, that despite one's station in life, whether rich or poor, one will assuredly die. Neither riches nor poverty can forestall death. There is no help, except God, when one faces death. So one is foolish to depend on wealth, status, friends, or anything else when one encounters issues of being born, living, and dying, which are, in the end, all pieces of the same "fabric." One is wise who depends on God. God redeems. God takes souls to God's self...
This psalm points out that death is an equalizer, that despite one's station in life, whether rich or poor, one will assuredly die. Neither riches nor poverty can forestall death. There is no help, except God, when one faces death. So one is foolish to depend on wealth, status, friends, or anything else when one encounters issues of being born, living, and dying, which are, in the end, all pieces of the same "fabric." One is wise who depends on God. God redeems. God takes souls to God's self...
Deuteronomy 1-3, Psalm 48
From the readings for Friday, March 1:
[The LORD says,] "Set out now and cross the Arnon Gorge. See, I have given into your hand Sihon the Amorite, king of Heshbon, and his country. Begin to take possession of it and engage him in battle. This very day I will begin to put the terror and fear of you on all the nations under heaven. They will hear reports of you and will tremble and be in anguish because of you."
[Moses says,] "From the Desert of Kedemoth I sent messengers to Sihon king of Heshbon offering peace and saying, 'Let us pass through your country. We will stay on the main road; we will not turn aside to the right or to the left. Sell us food to eat and water to drink for their price in silver. Only let us pass through on foot—as the descendants of Esau, who live in Seir, and the Moabites, who live in Ar, did for us—until we cross the Jordan into the land the Lord our God is giving us.' But Sihon king of Heshbon refused to let us pass through. For the Lord your God had made his spirit stubborn and his heart obstinate in order to give him into your hands, as he has now done." (Deuteronomy 2:24-30)
Here Moses sets out to deceive Sihon. Personally, I don't like the deception. According to the scriptures, the LORD tells Moses to take possession of Sihon's territory and to engage Sihon's fighters in battle. Moses might have marched the Hebrew fighters into battle straightaway, but no! Instead, Moses asks permission to pass through Sihon's country, telling him the Hebrews would pay for any food and water supplied to them, just as they had done when traversing the territories of Seir and Ar.
Maybe it's not deception at all, even though it seems deceptive to me. Perhaps Moses is acting on some ancient protocol of picking a verbal fight with a king before actually sending troops into battle against the king's warriors. Or maybe this is the Bible's way of justifying the Hebrews taking possession of lands east of the Jordan River, even though the LORD's promises to the patriarchs of Israel most often pointed to lands west of the Jordan River.
In any case Sihon is going down...
[The LORD says,] "Set out now and cross the Arnon Gorge. See, I have given into your hand Sihon the Amorite, king of Heshbon, and his country. Begin to take possession of it and engage him in battle. This very day I will begin to put the terror and fear of you on all the nations under heaven. They will hear reports of you and will tremble and be in anguish because of you."
[Moses says,] "From the Desert of Kedemoth I sent messengers to Sihon king of Heshbon offering peace and saying, 'Let us pass through your country. We will stay on the main road; we will not turn aside to the right or to the left. Sell us food to eat and water to drink for their price in silver. Only let us pass through on foot—as the descendants of Esau, who live in Seir, and the Moabites, who live in Ar, did for us—until we cross the Jordan into the land the Lord our God is giving us.' But Sihon king of Heshbon refused to let us pass through. For the Lord your God had made his spirit stubborn and his heart obstinate in order to give him into your hands, as he has now done." (Deuteronomy 2:24-30)
Here Moses sets out to deceive Sihon. Personally, I don't like the deception. According to the scriptures, the LORD tells Moses to take possession of Sihon's territory and to engage Sihon's fighters in battle. Moses might have marched the Hebrew fighters into battle straightaway, but no! Instead, Moses asks permission to pass through Sihon's country, telling him the Hebrews would pay for any food and water supplied to them, just as they had done when traversing the territories of Seir and Ar.
Maybe it's not deception at all, even though it seems deceptive to me. Perhaps Moses is acting on some ancient protocol of picking a verbal fight with a king before actually sending troops into battle against the king's warriors. Or maybe this is the Bible's way of justifying the Hebrews taking possession of lands east of the Jordan River, even though the LORD's promises to the patriarchs of Israel most often pointed to lands west of the Jordan River.
In any case Sihon is going down...
Subscribe to:
Posts (Atom)