Reflection on Romans 7
I don't really have much to offer in terms of scholarly research for this little post. It really is a reflection more than explanation.
Today I went to my Aunt Dorothy's funeral. She was one of my grandfather's sisters. I knew of her and know I met her when I was younger, but other than her love of strawberries, I don't know much about her.
Funerals are fascinating things, particularly if you only know about the person, but don't know them well. I always wish I had known people better by the end of a funeral. And this was another one of those funerals.
Aunt Dorothy was a pillar of faith, one of the "salt of the earth." Her minister, friends, and families all talked about the depth of her love and the meaningful ways she impacted their lives, particularly influencing their spiritual journeys with God.
When I read Romans 7, it made me think of Aunt Dorothy and the spiritual role model she was for people--I think she (and others) must have found delight in God's law in her inner being (v22). How else could she have been as wonderful as she was? Even the great saints in the church do what they know they shouldn't do AND don't do what they should do. But their delight in God's law is so great as to help them overcome the sin which is living in them (v17).
Thanks be to God for Aunt Dorothy, the great saints of the church, and for all the ways they point us toward God!
Allison
Showing posts with label law. Show all posts
Showing posts with label law. Show all posts
Saturday, March 28, 2009
Friday, March 27, 2009
Today is a New Day
One of my favorite lines from Anne of Green Gables is when Anne's teacher, Miss Stacey, counsels Anne that "Today is a new day, with no mistakes in it." So, I'll forgive myself for not getting to the blog yesterday and move on ahead with today: no guilt, no recriminations.
I hope, if (when!) you get behind in your reading, you don't beat yourself up but instead of just think of today as a new day and start reading again!
Here's the question and answer from yesterday:
Thurs, Mar 26: How does God demonstrate his own love for us? (Rom 5)
Romans 5:8 8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.
And here's the question of the day:
Fri, Mar 27: Jesus died and rose again. Is it possible that he could die again? (Rom 6)
And here's the reflection of the day:
There are some curious "laws" included in our reading from Deuteronomy 25 today, so I thought I'd do a little extra reading and share the interesting stuff I found with you.
These laws concern what is called "levirate marriage." But it doesn't have anything to do with the Levites; "levir" is Latin for "husband's brother." So, this set of laws (25:5-10) "gives formal approval to measures aimed at coping with a situation in which a woman was widowed without having a son to assume the male role within the household" (Clements, NIB Commentary).
Clements believes that this idea of a brother marrying his brother's widow was practiced on an ad hoc basis and probably wasn't a well-established practice, or even legally enforceable.
The requirement is that a widow could not marry outside the family, and it was intended "to ensure that the property of the deceased husband remained within his family's control" (Clements). Its purpose to provide the possibility of a male heir, named for the deceased brother, who would eventually take control of the family's estate and keep the father's line going. (You can go back and read a narrative illustrating this law in Gen 38:12-30.)
Now, remember what Leviticus 18:16 said: "16 You shall not uncover the nakedness of your brother’s wife; it is your brother’s nakedness." It is generally understood that this holiness code law (which seems to forbid levirate marriage) was probably written much later than Deuteronomy 25 and reflects the fact that the practice of levirate marriage was never widely adopted (Clements).
Perhaps the most interesting part of this clump of verses is the husband's brother's ability (sort 0f) to opt out of levirate marriage. Now, what reasons could a husband's brother have to NOT marry his brother's widow? It seems there are two: 1) the husband's brother might be in the position to acquire the estate himself and add it to his own property, instead of letting it stand in his brother's name. And 2) if he married his s-i-l, "the value of his own property might be diminished and his status in the community lessened if a major entitlement remained in the name of his dead brother" (Clements).
The brother can opt out of this levirate marriage, but he must endure a ceremony that bears a strong resemblance to a public shaming. The removal of the sandal and the spitting in the face is meant to symbolize the brother's failure to uphold the integrity of family and its estate. "The sandal was the token of 'walking over' a piece of land as a sign of ownership. Its removal signified that the owner of the sandal had not shown proper regard for his (extended) family's property" (Clements, again!).
This ceremonial act of shaming had a power influence on social behavior. But this is clearly a social matter and not a judicial matter that requires the court's interference.
Though the OT emphasizes the need for the husband's family to care for the widows and orphans among them, the NT emphasizes the role of the church/faith community in the care of widows and orphans. It's interesting to watch as society changes and the varied approaches to handling problems that, like the poor, are always with us.
In our contemporary world, single-parent families are common. Whether as a result of divorce or death or a myriad of other reasons, many individuals in our world create a life for their children on their own, sometimes with financial help from the the extended family, sometimes not.
We like to think of marriage as a sacred institution and family given to us by God. But it's interesting to note that, at least in biblical times, economics was just as important as the creation mandate.
Being one who is not married, I cannot give my own first hand impressions of this idea. What do you think? How much is marriage today a matter of economics? a matter of affinity and love? Maybe a better question is how much a matter of staying married or marrying again quickly or not divorcing a matter of economics?
Tell me what you think!
Allison
I hope, if (when!) you get behind in your reading, you don't beat yourself up but instead of just think of today as a new day and start reading again!
Here's the question and answer from yesterday:
Thurs, Mar 26: How does God demonstrate his own love for us? (Rom 5)
Romans 5:8 8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.
And here's the question of the day:
Fri, Mar 27: Jesus died and rose again. Is it possible that he could die again? (Rom 6)
And here's the reflection of the day:
There are some curious "laws" included in our reading from Deuteronomy 25 today, so I thought I'd do a little extra reading and share the interesting stuff I found with you.
These laws concern what is called "levirate marriage." But it doesn't have anything to do with the Levites; "levir" is Latin for "husband's brother." So, this set of laws (25:5-10) "gives formal approval to measures aimed at coping with a situation in which a woman was widowed without having a son to assume the male role within the household" (Clements, NIB Commentary).
Clements believes that this idea of a brother marrying his brother's widow was practiced on an ad hoc basis and probably wasn't a well-established practice, or even legally enforceable.
The requirement is that a widow could not marry outside the family, and it was intended "to ensure that the property of the deceased husband remained within his family's control" (Clements). Its purpose to provide the possibility of a male heir, named for the deceased brother, who would eventually take control of the family's estate and keep the father's line going. (You can go back and read a narrative illustrating this law in Gen 38:12-30.)
Now, remember what Leviticus 18:16 said: "16 You shall not uncover the nakedness of your brother’s wife; it is your brother’s nakedness." It is generally understood that this holiness code law (which seems to forbid levirate marriage) was probably written much later than Deuteronomy 25 and reflects the fact that the practice of levirate marriage was never widely adopted (Clements).
Perhaps the most interesting part of this clump of verses is the husband's brother's ability (sort 0f) to opt out of levirate marriage. Now, what reasons could a husband's brother have to NOT marry his brother's widow? It seems there are two: 1) the husband's brother might be in the position to acquire the estate himself and add it to his own property, instead of letting it stand in his brother's name. And 2) if he married his s-i-l, "the value of his own property might be diminished and his status in the community lessened if a major entitlement remained in the name of his dead brother" (Clements).
The brother can opt out of this levirate marriage, but he must endure a ceremony that bears a strong resemblance to a public shaming. The removal of the sandal and the spitting in the face is meant to symbolize the brother's failure to uphold the integrity of family and its estate. "The sandal was the token of 'walking over' a piece of land as a sign of ownership. Its removal signified that the owner of the sandal had not shown proper regard for his (extended) family's property" (Clements, again!).
This ceremonial act of shaming had a power influence on social behavior. But this is clearly a social matter and not a judicial matter that requires the court's interference.
Though the OT emphasizes the need for the husband's family to care for the widows and orphans among them, the NT emphasizes the role of the church/faith community in the care of widows and orphans. It's interesting to watch as society changes and the varied approaches to handling problems that, like the poor, are always with us.
In our contemporary world, single-parent families are common. Whether as a result of divorce or death or a myriad of other reasons, many individuals in our world create a life for their children on their own, sometimes with financial help from the the extended family, sometimes not.
We like to think of marriage as a sacred institution and family given to us by God. But it's interesting to note that, at least in biblical times, economics was just as important as the creation mandate.
Being one who is not married, I cannot give my own first hand impressions of this idea. What do you think? How much is marriage today a matter of economics? a matter of affinity and love? Maybe a better question is how much a matter of staying married or marrying again quickly or not divorcing a matter of economics?
Tell me what you think!
Allison
Wednesday, March 18, 2009
Better late than never, right?
Hello! Hope I didn't miss too many people this morning. Wednesdays are Bible Study days and I'm always studying up until the last minute even in the "wee small hours of the morning," hence why my posts are usually late on Wednesdays.
However, this morning I slept through my alarm. So not only did I not get my extra studying in but I didn't blog either. And yet, Bible Study was great--better than some of the times I had my act together. Isn't the Holy Spirit, funny? Hmmm. . . .
Here's the question and answer from yesterday:
Tues, Mar 17: Who spoke out of the fire on the mountain? (Dt 4)
Deuteronomy 4:11-12 1 You came near and stood at the foot of the mountain while it blazed with fire to the very heavens, with black clouds and deep darkness. 12 Then the LORD spoke to you out of the fire. You heard the sound of words but saw no form; there was only a voice.
And here's the question of the day:
Wed, Mar 18: Based on Psalm 33, what do you think it means to fear the Lord?
And here's the reflection of the day:
Throughout the Pentateuch (the first five books of the Bible), we hear Moses, speaking for God, admonishing the Israelites "to fear God, to revere God's name, and to offer service and gifts" at the appropriate time. These are the principles which informed their worship and their faith.
But here in Deuteronomy 6, there's a new concept into their worship. It's a demand really, if you want to be honest. It's a love demand. Israel is to love God.
Now, it's a funny thing to try to love "a power that may hurl one swiftly to destruction and may take away everything that one possesses" (Clements, NIB Commentary). In fact, God is love-ly: "God becomes the supreme expression of love, motivating, inspiring, and making possible a deeper understanding of the nature of love in the lives of human beings."
Love lies at the heart of worship. Love is the leaven of faith. "Love the Lord your God with all your heart. . . "
It's easy to get lost in the rules and regulations of the Law. But at the center of the Law is love. The reason for the rules and the regulations is love--God's love for us AND our love for God. Two greatest commandments: love God and love thy neighbor.
Have a love-ly day!
Allison
However, this morning I slept through my alarm. So not only did I not get my extra studying in but I didn't blog either. And yet, Bible Study was great--better than some of the times I had my act together. Isn't the Holy Spirit, funny? Hmmm. . . .
Here's the question and answer from yesterday:
Tues, Mar 17: Who spoke out of the fire on the mountain? (Dt 4)
Deuteronomy 4:11-12 1 You came near and stood at the foot of the mountain while it blazed with fire to the very heavens, with black clouds and deep darkness. 12 Then the LORD spoke to you out of the fire. You heard the sound of words but saw no form; there was only a voice.
And here's the question of the day:
Wed, Mar 18: Based on Psalm 33, what do you think it means to fear the Lord?
And here's the reflection of the day:
Throughout the Pentateuch (the first five books of the Bible), we hear Moses, speaking for God, admonishing the Israelites "to fear God, to revere God's name, and to offer service and gifts" at the appropriate time. These are the principles which informed their worship and their faith.
But here in Deuteronomy 6, there's a new concept into their worship. It's a demand really, if you want to be honest. It's a love demand. Israel is to love God.
Now, it's a funny thing to try to love "a power that may hurl one swiftly to destruction and may take away everything that one possesses" (Clements, NIB Commentary). In fact, God is love-ly: "God becomes the supreme expression of love, motivating, inspiring, and making possible a deeper understanding of the nature of love in the lives of human beings."
Love lies at the heart of worship. Love is the leaven of faith. "Love the Lord your God with all your heart. . . "
It's easy to get lost in the rules and regulations of the Law. But at the center of the Law is love. The reason for the rules and the regulations is love--God's love for us AND our love for God. Two greatest commandments: love God and love thy neighbor.
Have a love-ly day!
Allison
Monday, March 16, 2009
(Brief!) Intro to Deuteronomy
Hello, again! I thought that since we're starting Deuteronomy, I'd provide a little introduction to the book for you. But first, here are the questions and answers I know you're waiting for.
Here's the question and answer from yesterday:
Sun, March 15: God tells Moses that he will not enter the Promised Land, but his assistant will. Who is his assistant? (Deut 1)
Deuteronomy 1:37-38 37 Because of you the LORD became angry with me also and said, "You shall not enter it, either. 38 But your assistant, Joshua son of Nun, will enter it. Encourage him, because he will lead Israel to inherit it.
And here's the question of the day:
Mon, Mar 16: Whose descendants live in Seir? (Dt 2)
And here's the reflection of the day:
**Before I go any further, I want to attribute the following information to Ronald Clements, author of the Deuteronomy section of the NIB Commentary. (I don't know what I would do without my shelves of commentaries when it comes to this blog!)
Clements writes that Deuteronomy is the fifth and final book of the "books of Moses," otherwise known as the Pentateuch. These five books are the foundation of the whole Old Testament. These books "provide the basis for the heirs of Abraham, who are also viewed as persons bound in covenant to the Lord God, through the revelation given to Moses on Mt. Sinai (Horeb), to govern their lives as the people of God." After all, that's what God's law is all about, right?
The word "Deuteronomy" means "second law." This is a proper title for this book because it describes it the giving again of the law given to Moses on Mt. Sinai in Exodus; in Deuteronomy, it's "the law given by Moses in the plains of Moab immediately prior to the crossing of the river Jordan and Israel's entry" into the Promised Land.
But Deuteronomy is more than just a book of law (Dt 5; 20). There are also sections of narrative (chap 1-3) that summarize the story of Israel's life in the wilderness. It also has series of exhortations and warnings (chap 6-11), blessings and curses (chap 27-28), and poems (chap 29-33).
Chapters 1-3 are not just an intro to Deuteronomy but also an introduction to the books of Joshua, Judges, 1-2 Samuel, and 1-2 Kings, the narrative history lived under the law of God. These are known as 'the Former Prophets' and follow the monarchy that develops in Israel. Keep this in mind when we begin to read through the Former Prophets in another, starting with Joshua in April.
Finally, here's a brief outline of the book of Deuteronomy:
I. Deut. 1:1-3:29 Introduction to Israel's Story
II. Deut. 4:1-11:32 The Commandments of God
III. Deut. 12:1-26:19 The Deuteronomic Law Code
IV. Deut. 27:1-30:20 Epilogue
V. Deut. 31:1-34:12 Appendix
I hope this helps you a little bit as you begin the adventure in Deuteronomy!
Have a great day!
Allison
Here's the question and answer from yesterday:
Sun, March 15: God tells Moses that he will not enter the Promised Land, but his assistant will. Who is his assistant? (Deut 1)
Deuteronomy 1:37-38 37 Because of you the LORD became angry with me also and said, "You shall not enter it, either. 38 But your assistant, Joshua son of Nun, will enter it. Encourage him, because he will lead Israel to inherit it.
And here's the question of the day:
Mon, Mar 16: Whose descendants live in Seir? (Dt 2)
And here's the reflection of the day:
**Before I go any further, I want to attribute the following information to Ronald Clements, author of the Deuteronomy section of the NIB Commentary. (I don't know what I would do without my shelves of commentaries when it comes to this blog!)
Clements writes that Deuteronomy is the fifth and final book of the "books of Moses," otherwise known as the Pentateuch. These five books are the foundation of the whole Old Testament. These books "provide the basis for the heirs of Abraham, who are also viewed as persons bound in covenant to the Lord God, through the revelation given to Moses on Mt. Sinai (Horeb), to govern their lives as the people of God." After all, that's what God's law is all about, right?
The word "Deuteronomy" means "second law." This is a proper title for this book because it describes it the giving again of the law given to Moses on Mt. Sinai in Exodus; in Deuteronomy, it's "the law given by Moses in the plains of Moab immediately prior to the crossing of the river Jordan and Israel's entry" into the Promised Land.
But Deuteronomy is more than just a book of law (Dt 5; 20). There are also sections of narrative (chap 1-3) that summarize the story of Israel's life in the wilderness. It also has series of exhortations and warnings (chap 6-11), blessings and curses (chap 27-28), and poems (chap 29-33).
Chapters 1-3 are not just an intro to Deuteronomy but also an introduction to the books of Joshua, Judges, 1-2 Samuel, and 1-2 Kings, the narrative history lived under the law of God. These are known as 'the Former Prophets' and follow the monarchy that develops in Israel. Keep this in mind when we begin to read through the Former Prophets in another, starting with Joshua in April.
Finally, here's a brief outline of the book of Deuteronomy:
I. Deut. 1:1-3:29 Introduction to Israel's Story
II. Deut. 4:1-11:32 The Commandments of God
III. Deut. 12:1-26:19 The Deuteronomic Law Code
IV. Deut. 27:1-30:20 Epilogue
V. Deut. 31:1-34:12 Appendix
I hope this helps you a little bit as you begin the adventure in Deuteronomy!
Have a great day!
Allison
Sunday, February 22, 2009
This is the day that the Lord has made. . .
. . . Let us rejoice and be glad in it! I hope you are able to make it to worship somewhere today!
Here's the question and answer from yesterday:
Sat, Feb. 21- Who was Cornelius?
Acts 10:1, “At Caeserea there was a man named Cornelius, a centurion in what was known as the Italian regiment.”
And here's the question of the day:
Sun, Feb. 22- When one enters a land and plants a tree, how long must one wait to eat the fruit of the tree?
And here's the reflection of the day:
Back to Leviticus. . .
Leviticus chapters 17-26 contain what is called the "Holiness Code." The formal introduction to it begins in 18:1-5, which is part of our reading today.
This "Holiness Code" is divided into four areas: sexual behavior, social ethics, worship, and family relations. All of these rules and regulations can be explained by the words: "Be holy because I, the Lord your God, am holy" (11:44-45; 19:2; 20:7, 26; 21:8).
Chapters 18-20 are the foundational "principles of social morality," particularly with regard to the institution of marriage, which is the "cornerstone of all human society" (Hertz quoted in New Interpreter's Bible Commentary). Israel had been called to be a holy nation; any trifling with customs they saw in Egypt and will see in Canaan, would be to mock the call to holiness God put upon them.
These warnings are not prudish; they are extremely realistic cautions in the middle of a rather hedonistic society. The people of God fare better when they follow God's laws, and so these chapters are addressed to those who claim God as Lord. However, following these laws does not guarantee salvation, but it will lead to an abundant life.
The author of the Leviticus commentary in the NIB series (whose name I cannot find right now!) has this to say in summation. . .
"Sexual purity is only one part of the larger morality that is mandatory for all who would live a godly and righteous life before a holy God. However, sexual holiness may be the first line of practical defense for all who are on the road to living a holy life devoted to God. To give free course to our passions, appetites, and hungers in this area is ultimately to turn loose the controls over every other area of our lives."
Some good food for thought. This Leviticus stuff is actually not quite as bad as I had expected. You just have to dig a little deeper to understand it.
Have a splendid day!
Allison
Here's the question and answer from yesterday:
Sat, Feb. 21- Who was Cornelius?
Acts 10:1, “At Caeserea there was a man named Cornelius, a centurion in what was known as the Italian regiment.”
And here's the question of the day:
Sun, Feb. 22- When one enters a land and plants a tree, how long must one wait to eat the fruit of the tree?
And here's the reflection of the day:
Back to Leviticus. . .
Leviticus chapters 17-26 contain what is called the "Holiness Code." The formal introduction to it begins in 18:1-5, which is part of our reading today.
This "Holiness Code" is divided into four areas: sexual behavior, social ethics, worship, and family relations. All of these rules and regulations can be explained by the words: "Be holy because I, the Lord your God, am holy" (11:44-45; 19:2; 20:7, 26; 21:8).
Chapters 18-20 are the foundational "principles of social morality," particularly with regard to the institution of marriage, which is the "cornerstone of all human society" (Hertz quoted in New Interpreter's Bible Commentary). Israel had been called to be a holy nation; any trifling with customs they saw in Egypt and will see in Canaan, would be to mock the call to holiness God put upon them.
These warnings are not prudish; they are extremely realistic cautions in the middle of a rather hedonistic society. The people of God fare better when they follow God's laws, and so these chapters are addressed to those who claim God as Lord. However, following these laws does not guarantee salvation, but it will lead to an abundant life.
The author of the Leviticus commentary in the NIB series (whose name I cannot find right now!) has this to say in summation. . .
"Sexual purity is only one part of the larger morality that is mandatory for all who would live a godly and righteous life before a holy God. However, sexual holiness may be the first line of practical defense for all who are on the road to living a holy life devoted to God. To give free course to our passions, appetites, and hungers in this area is ultimately to turn loose the controls over every other area of our lives."
Some good food for thought. This Leviticus stuff is actually not quite as bad as I had expected. You just have to dig a little deeper to understand it.
Have a splendid day!
Allison
Thursday, February 5, 2009
Today's Double Feature
I spent all evening contemplating creative excuses for why I didn't finish the blog entry yesterday, which is especially ironic considering Sunday's sermon, don't you think?! But, alas, I simply forgot. So today I'm determined to make it up to you. So I will post a reflection on one of yesterday's AND today's readings. (It's probably going to take me all morning!!) So, here we go!
Here's the question and answer from yesterday:
Weds, Feb. 4- Whose cry will God hear in Exodus 22?
Exodus 22:22-23, “Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry.”
And here's the question of the day:
Thurs, Feb. 5- How much silver does Judas receive to betray Jesus?
And here's the reflection for a reading from YESTERday:
I made a promise not to skip the difficult passages we will inevitably come across as we read through the Bible. I've preached on the almost sacrifice of Isaac and the Canaanite woman Jesus seems pretty rude to. So, this morning, I'm going to tackle the whole "eye for eye" discussion.
Here are the pertinent verses in the larger context:
Exodus 21:22-25 22 When people who are fighting injure a pregnant woman so that there is a miscarriage, and yet no further harm follows, the one responsible shall be fined what the woman's husband demands, paying as much as the judges determine. 23 If any harm follows, then you shall give life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, stripe for stripe.
Earlier this week, I wrote about the idea of LAW and narrative. And here we begin to run into the law, spelled out in specific rules in Exodus. But the law remains firmly in God's hand; it is not an external objective authority completely divorced from history. The law is given by a loving God who is intimately involved in our lives, bringing discipline and mercy to each one of us. The law in this particular section involves interpersonal relationships and are "designed to protect human beings from physical harm by other human beings. . . in order to promote the well-being of all" (Fretheim, Exodus, 249-250).
Laws and consequences for breaking the law were designed to be enforced by the court of law, not by individuals. Fretheim goes on to say: "Some of the penalties may seem unusually severe to us today" (cf "eye for an eye, tooth for a tooth") but that they need to be evaluated in light of the importance of certain interrelationships, meaning the harm to or death of a person requires a stricter penalty than stealing from a neighbor's garden, for example.
Similar ancient Near Eastern penalties show that its "purpose is to provide equality before the law (e.g., the rich could not get by with fines in cases of physical violence)." Several resources I have checked agree with this interpretation. The emphasis seems to be that the punishment should fit the crime. Now, it seems up to the individual COURT OF LAW to decide if the loss of one life requires the loss of the life of the perpetrator.
The New Interpreter's Bible commentary on Exodus suggests that a "law" is not a commandment. In other words, a law given to one society at a particular time is not a law given to every society at any given time. Our contemporary laws are not static, right? They are constantly changing and being re-evaluated so as to make them more effective.
(And, for those of you are into debate and discussion about this topic, what do you do with this: Matthew 5:38-42 38 Jesus said, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' 39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.")
So what's the answer? Is "eye for an eye" a law or a commandment? Should someone who kills someone else also die as punishment? What is the place of mercy in the law? Well, it doesn't seem like there is a definitive answer. That's why we INTERPRET the Bible--we have to use the brains God gave us and figure out a faithful way to live.
I'm not going to tell you what to believe; I'm not even going to tell you what I believe. I just hope that this info broadens the discussion of "eye for an eye." I'd REALLY like to hear what you have to say about this too!
And here's the reflection from TODAY's readings:
We don't know too much about Judas. Every Gospel and Acts include the story of Judas betraying Jesus and what Judas did after the betrayal.
It's easy to blame Judas and to say that it's all his fault. He was the turn-coat, the biblical Benedict Arnold, started the whole thing. But consider this quote:
Congregational Church pastor L. Alexander Harper makes a remarkable observation about Johann Sebastian Bach's musical representation of the Passion story in the Saint Matthew Passion: "Judas' question to Jesus had always been a solo in other cantatas, because Judas is an individual. Not so for Bach. Breaking all tradition, he has the whole chorus instead sing that guilty question, 'Is it I, Lord?' The chorus represents you, me, the whole world. Judas is within us all, not 'out there' or 'back in history' somewhere comfortably remote. Judas is our brother."
--L. Alexander Harper, "Judas, Our Brother," St. Luke's Journal of Theology 29 (1986),102.
Have you ever thought of the Judas as a brother?
I know these haven't been terrible uplifting conversations, but that's what you get when you read the Bible straight through--the good, the bad, and the ugly. But it's all about God, who is over all and in all and through all. To Him be the glory, even in passages like these!
Allison
Here's the question and answer from yesterday:
Weds, Feb. 4- Whose cry will God hear in Exodus 22?
Exodus 22:22-23, “Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry.”
And here's the question of the day:
Thurs, Feb. 5- How much silver does Judas receive to betray Jesus?
And here's the reflection for a reading from YESTERday:
I made a promise not to skip the difficult passages we will inevitably come across as we read through the Bible. I've preached on the almost sacrifice of Isaac and the Canaanite woman Jesus seems pretty rude to. So, this morning, I'm going to tackle the whole "eye for eye" discussion.
Here are the pertinent verses in the larger context:
Exodus 21:22-25 22 When people who are fighting injure a pregnant woman so that there is a miscarriage, and yet no further harm follows, the one responsible shall be fined what the woman's husband demands, paying as much as the judges determine. 23 If any harm follows, then you shall give life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, stripe for stripe.
Earlier this week, I wrote about the idea of LAW and narrative. And here we begin to run into the law, spelled out in specific rules in Exodus. But the law remains firmly in God's hand; it is not an external objective authority completely divorced from history. The law is given by a loving God who is intimately involved in our lives, bringing discipline and mercy to each one of us. The law in this particular section involves interpersonal relationships and are "designed to protect human beings from physical harm by other human beings. . . in order to promote the well-being of all" (Fretheim, Exodus, 249-250).
Laws and consequences for breaking the law were designed to be enforced by the court of law, not by individuals. Fretheim goes on to say: "Some of the penalties may seem unusually severe to us today" (cf "eye for an eye, tooth for a tooth") but that they need to be evaluated in light of the importance of certain interrelationships, meaning the harm to or death of a person requires a stricter penalty than stealing from a neighbor's garden, for example.
Similar ancient Near Eastern penalties show that its "purpose is to provide equality before the law (e.g., the rich could not get by with fines in cases of physical violence)." Several resources I have checked agree with this interpretation. The emphasis seems to be that the punishment should fit the crime. Now, it seems up to the individual COURT OF LAW to decide if the loss of one life requires the loss of the life of the perpetrator.
The New Interpreter's Bible commentary on Exodus suggests that a "law" is not a commandment. In other words, a law given to one society at a particular time is not a law given to every society at any given time. Our contemporary laws are not static, right? They are constantly changing and being re-evaluated so as to make them more effective.
(And, for those of you are into debate and discussion about this topic, what do you do with this: Matthew 5:38-42 38 Jesus said, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' 39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.")
So what's the answer? Is "eye for an eye" a law or a commandment? Should someone who kills someone else also die as punishment? What is the place of mercy in the law? Well, it doesn't seem like there is a definitive answer. That's why we INTERPRET the Bible--we have to use the brains God gave us and figure out a faithful way to live.
I'm not going to tell you what to believe; I'm not even going to tell you what I believe. I just hope that this info broadens the discussion of "eye for an eye." I'd REALLY like to hear what you have to say about this too!
And here's the reflection from TODAY's readings:
We don't know too much about Judas. Every Gospel and Acts include the story of Judas betraying Jesus and what Judas did after the betrayal.
It's easy to blame Judas and to say that it's all his fault. He was the turn-coat, the biblical Benedict Arnold, started the whole thing. But consider this quote:
Congregational Church pastor L. Alexander Harper makes a remarkable observation about Johann Sebastian Bach's musical representation of the Passion story in the Saint Matthew Passion: "Judas' question to Jesus had always been a solo in other cantatas, because Judas is an individual. Not so for Bach. Breaking all tradition, he has the whole chorus instead sing that guilty question, 'Is it I, Lord?' The chorus represents you, me, the whole world. Judas is within us all, not 'out there' or 'back in history' somewhere comfortably remote. Judas is our brother."
--L. Alexander Harper, "Judas, Our Brother," St. Luke's Journal of Theology 29 (1986),102.
Have you ever thought of the Judas as a brother?
I know these haven't been terrible uplifting conversations, but that's what you get when you read the Bible straight through--the good, the bad, and the ugly. But it's all about God, who is over all and in all and through all. To Him be the glory, even in passages like these!
Allison
Tuesday, February 3, 2009
Law and Narrative
Good morning/afternoon/evening! Here we are--already into February. One month down, 11 to go. Hang in there!
Here's the question and answer from yesterday:
Mon, Feb. 2- What did Moses strike to get water for the people?
Exodus 17:6 “Strike the rock, and the water will come out of it for the people to drink.”
And here's the question of the day:
Feb. 3- Who went into the wedding banquet? (Mt. 25)
And here's the reflection of the day:
One of the unique features of the following chapters in Exodus is how it combines LAW and NARRATIVE into one. Generally, ancient Near Eastern, Greek, and Roman laws were written into criminal or civil codes which stood alone without any commentary or explanation. And histories (or narratives) were kept separate from the laws. Both were handed down through oral tradition (before people kept written copies of things) but were handed down separately.
Here, Exodus mushes them all together; they are woven together so that the narrative cannot be separated from the law. We do not simply read a list of rules (aka the Ten Commandments). Exodus ties story about the law and the law itself together at the same time; the law is not independent from the story.
Among others, here are two things to remember when reading the "law" portions of the Bible:
1. God is the subject of both the law and the narrative. God gave the law and is the protagonist in the story. As one commentator writes, "The narrative enables a fuller picture of the God who stands behind the law, while the law enhances the images of God available in the narrative" (Terence E. Fretheim, Exodus, p 201). The law is given to outline God's expectation for his followers. It is a guide to faithfulness.
2. The law is a gift of God's graciousness tied to a story. It is not just a set of rules, a list of do's and don'ts, to be followed. Law is a part of the larger story of God's goodness and mercy, and it is grounded in God's divine will. God's law is intended to never "leave the people without an indication of what it means to be a community of faith, without a direction in which a person of faith could walk, without some instruction regarding the life of faith" (202-203). God intends that the law extend into all aspects of life, showing that a gift and not a burden.
These are important things to keep in mind as we begin to delve into the "law" portions of the Old Testament. Most laws will seem strange to us, harsh even in some places. (Just wait 'til we get to Leviticus!) Jim Davison notes, in our "Year of the Bible" participant books: "Bear in mind that these laws are given to a group whom God is attempting to turn into a people, and these people live in a world that is in many ways of chaotic." God's law is meant to help them organize their life together as a community of faith.
How do you think of God's law? A list of do's and don'ts to get into heaven? A guide to faithfulness? A little of both? Tell me what you think! Click on the comment narrative below and jot your thoughts into the pop up box. You can make up a screen name, use your real name, or be anonymous. Tell me what you think!
Have a splendid day!
Allison
Here's the question and answer from yesterday:
Mon, Feb. 2- What did Moses strike to get water for the people?
Exodus 17:6 “Strike the rock, and the water will come out of it for the people to drink.”
And here's the question of the day:
Feb. 3- Who went into the wedding banquet? (Mt. 25)
And here's the reflection of the day:
One of the unique features of the following chapters in Exodus is how it combines LAW and NARRATIVE into one. Generally, ancient Near Eastern, Greek, and Roman laws were written into criminal or civil codes which stood alone without any commentary or explanation. And histories (or narratives) were kept separate from the laws. Both were handed down through oral tradition (before people kept written copies of things) but were handed down separately.
Here, Exodus mushes them all together; they are woven together so that the narrative cannot be separated from the law. We do not simply read a list of rules (aka the Ten Commandments). Exodus ties story about the law and the law itself together at the same time; the law is not independent from the story.
Among others, here are two things to remember when reading the "law" portions of the Bible:
1. God is the subject of both the law and the narrative. God gave the law and is the protagonist in the story. As one commentator writes, "The narrative enables a fuller picture of the God who stands behind the law, while the law enhances the images of God available in the narrative" (Terence E. Fretheim, Exodus, p 201). The law is given to outline God's expectation for his followers. It is a guide to faithfulness.
2. The law is a gift of God's graciousness tied to a story. It is not just a set of rules, a list of do's and don'ts, to be followed. Law is a part of the larger story of God's goodness and mercy, and it is grounded in God's divine will. God's law is intended to never "leave the people without an indication of what it means to be a community of faith, without a direction in which a person of faith could walk, without some instruction regarding the life of faith" (202-203). God intends that the law extend into all aspects of life, showing that a gift and not a burden.
These are important things to keep in mind as we begin to delve into the "law" portions of the Old Testament. Most laws will seem strange to us, harsh even in some places. (Just wait 'til we get to Leviticus!) Jim Davison notes, in our "Year of the Bible" participant books: "Bear in mind that these laws are given to a group whom God is attempting to turn into a people, and these people live in a world that is in many ways of chaotic." God's law is meant to help them organize their life together as a community of faith.
How do you think of God's law? A list of do's and don'ts to get into heaven? A guide to faithfulness? A little of both? Tell me what you think! Click on the comment narrative below and jot your thoughts into the pop up box. You can make up a screen name, use your real name, or be anonymous. Tell me what you think!
Have a splendid day!
Allison
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