Samuel: Israel Transformed into a Kingdom
Reading: 1 Sam.8-15, 2 Sam.5-8
-The need for a king
-God’s kind of king
-Saul rules unfaithfully
-David rules faithfully
A Faithful King
-Establishes temple life of Israel
-Defeats Israel’s enemies
-Enforces obedience of law
Why does Israel demand a king? Why is this demand a sign of Israel’s
rejection of God (I Samuel 8:7; cf. Deuteronomy 17:14–20 for “legislation”
concerning kingship).
How does the “prophetic” role of Samuel provide a “check and balance”
against a possibly overreaching kingship?
What, in terms of the flow of Biblical history, is the significance of the
“anointing” of the kings?
Saul is a failure as a king, and provides a contrast to David. In 2 Samuel 7 God
makes a covenant with David. Read especially vv. 8–16. What are the
promises of this covenant (see B&G p. 92), and why are they significant (B&G,
p. 93)?
Davidic Covenant
-Kingship grafted on to Abrahamic covenant
-David’s failure
-Hope for a future descendant of David
David is the central character in the Hebrew Bible. The Hebrew Bible narrative runs to David or from him. He is the high point and climax of the story.
1 Sam--> Rise and Fall of Saul 2 Sam--> Rise and Fall of David
Why was the request for a human king a problem?
--> See 1 Sam 8:19-20; 10:17-19; 12:12-15
Ch. 8--> God they have rejected me not you
--> People want a king to go out before them in battle not God or the Ark
What is irony in this? They say this even though they have a tradition of God winning their battles.
--> They didn’t defeat all the nations (their problem).
*The problem is not that they wanted a king but why they wanted a king, namely, they rejected God and feared their enemies. They wanted a visible leader to go with them into batter.
Davidic Story line- 2 Samuel 5-20
Ch. 5--> Anointed king of all Israel conquering Jerusalem
Ch. 6--> Brought Ark to Jerusalem
Ch. 7--> Davidic Covenant: Song of God; “House” of God
Ch. 8-10--> Conquering surrounding Nations (esp. Moab and Edom. See Num. 24:14ff.)
Ch. 11-12--> Fall of David
Ch. 13-19--> The humiliation and exile of David. The Death of his son
Ch. 20 --> The return of the King with the remnant of Judah to the city of God (Jerusalem) *Center/Climax of the Hebrew Bible.
* This story line provides an outline for the prophets to describe the story of the people of God and also Jesus. What God does for David he will do in the future.”
Looking Ahead:
1st Problem of the Hebrew Bible:
The Fall of Jerusalem --> Physical center of the Hebrew Bible
Torah + Former Prophets--> Fall of Jerusalem <-- Latter Prophets + Writings
(Before Exile) (Post Exile) (Lamentations
Central- Fall)
What happened to the word of God?
Answer: From the beginning Jerusalem had to fall.
Kings: Covenant Failure
Reading: 1 Kings 1-9; 2 Kings 17
Three Fold Division
I. Kingdom under Solomon 1 Kings 1-11
II. Divided Kingdom 1 Kings 12 – 2 Kings 17
III. Judah from Hezekiah to exile 2 Kings 18-15
Judgment cycle- Everyone did what was right/wrong in the eyes of the Lord
--> Based on obedience to Torah
-Solomon begins his rule wisely
-Solomon establishes the temple in Zion
-The kingdom is rent in two
-Elijah and Elisha confront an unfaithful Israel
-Israel’s slide into disaster and exile
Why did this happen?
-Covenant rebellion and God’s judgment
-Led by unfaithful kings
-Rejected prophets
Solomon begins his rule wisely—he contributes much of the “wisdom
literature” of the Bible. He builds a magnificent temple for God, and the
kingdom reaches its peak of prosperity and blessing under him. It seems that
by the middle of his reign all God’s covenant promises have been fulfilled:
great nation, extensive land, and Covenant relationship. Yet Solomon falls
into idolatry and disobedience, and Old Testament history slides into ever
worsening decline.
· The kingdom is rent in two (northern kingdom of Israel and southern Kingdom of Judah)
· Idolatry is rampant, in general more seriously and rapidly in the Kingdom of Israel
· Elijah and Elisha confront ever-deepening idolatry and apostasy in Israel.
· The deportation of the Kingdom of Israel by Assyria in 722 BC. Read 2 Kings 17:7–23 for an assessment of this. Does this mean that God has abandoned his covenant?
The Problem of the Good/Bad Kings
--> Bigger problem then the sins of the people
--> The Good Kings are not good enough (Like Joshua/Judges Contrast)
Solomon 1 Kgs. - v. 12 None like Solomon in wisdom. Fell into sin (wives and treaties).
Ahab (1 Kgs 21) – Non like Ahab in wickedness, yet Jehoshaphat allied himself with him and there was no difference eventually.
Hezekiah (2 Kgs 18, 20) – None like Hezekiah in faith, yet he showed his wealth to Babylon. Did not devot himself to the next generation.
-->20:16 The Crux of the situation- Manasseh is a result of Hezekiah’s failure to teach him to walk in the ways of the Lord.
Josiah (2 Kgs) – Deut 6 type of leader. None like him in loving God, yet it was too late.
As the Kings go so do the people.
Bigger Point
Joshua-Kings shaped by Deuteronomy and Torah
The purpose of the Primary Narrative--> Torah and Deuteronomy:
Creation of the world --> Fall of city of God
What does God do? What about the promises?
Fall of Jerusalem was inevitable--> The righteous remnant was swept away with the wicked. The rest of the Hebrew Bible is about this problem. Answered by the rest of the Hebrew Bible (Latter Prophets and Writings) and the Good News of Jesus Christ.
Friday, January 30, 2009
Joshua/Judges
Joshua
Reading Joshua 1-8; 23, 24
Read Joshua 1:1–9 and compare Deuteronomy 31:7–8. What promise and
what exhortation is given to Joshua at the beginning of the campaign to
possess the land
Joshua 3 and 4 is the wonderful story of the crossing of the Jordan River.
Consider the following aspects of that story:
-The fact that there is a river (at flood stage) to cross (3:14)
-The fact that the ark of the covenant is to lead the procession
-The command to step forth into the river before the waters are miraculously stopped
-The twelve-stone memorial that is built to commemorate the crossing (4:20–24)
Joshua 5:13:15 records Joshua’s encounter with “the commander of the Lord’s
army.” What is the significance of this encounter?
The destruction of the city of Jericho and its inhabitants (except Rahab) is a
military high point for God’s people, but it is also one of many acts of war and
annihilation that troubles many Christians (and others) today. Is this simply
an “OT” vs. “NT” issue, or is there a way in which such acts can be seen as
morally justified?
God’s people are expected to define their lives upon God’s Word. The Biblical narratives focuses in on whenever this is done or not done.
-The story of Rehab: Not all Canaanites are “Canaanites”. Converts are always welcome.
-People then read the Deut 7 and 20 too literally. Joshua explains that is isn’t ethnic cleansing; but ethical cleansing.
The story of the book of Joshua is a story of victory (Jericho and other
settlements), disobedience and defeat (Ai), crime and execution (Achan),
deception (the Gibeonites), failure to strictly obey God (Joshua’s treaty with
the Gibeonites), battles against native populations (where the sun stands still
—Joshua 10), possession and allotment of land, the institution of cities of
refuge (Joshua 20). But there are also moments of consecration:
Joshua 8:30–35 (fulfillment of Deuteronomy 27:1–8): renewal of the Sinai covenant after entering the land
Joshua 23 and 24: Joshua’s “farewell address” and exhortation (Joshua 23) and the renewal of the covenant after possessing and settling the land (Joshua 24). The “choice” of Joshua 24:15.
Judges
Reading: Judges 2; 13-16
The Book of Judges sees the twelve tribes of Israel settled in the land of
promise, but there is no “happily living ever after.” There remain more
Canaanites to drive out, but the Israelites fail to drive out pockets of
indigenous people. Read the following passages:
· Judges 2:1–5: Disobedience to God’s covenant and punishment
· Judges 2:10–15: Apostasy of the new generation, and God’s judgment
· Judges 2:16–19: God raises up judges, and the cycles of judgment (See Drama p. 86)
· Judges 2:20–23: God’s purpose in leaving remnants of indigenous peoples.
Why were the Israelites attracted to the worship of Baal? See Drama p. 87.
Ch. 2 Israel is seen committing the same sins Joshua predicted and the sins they swore they would never committee.
· Fertility Religion Committing “Fertility” acts to get the gods to bless them with fertility.
Deborah and Gideon are the two most remarkable of the judges, and their
stories are told in full in the Book of Judges. How are they models of godly
leadership? (Deborah: Judges 4 and 5; Gideon: Judges 6–8).
· Israel’s victory came through women. Introduces gender theme in Judges
13-16 Samson and Delilah (Samson’s name means Sun, Delilah’s name mean Night)
The most colorful of the judges is Samson, who is a Nazirite. What is a
Nazirite and what was important about being a Nazirite? How is Samson’s
career a “mirror to the behavior of Israel itself”? (See Drama pg. 87).
General Notes:
Characters: Comprehensive in nature.
-God does everything he said he was going to do.
-The people do almost everything
-Judges is written out of the “almost”
-The book will show that for God “Almost is not enough”
Joshua --> Good
--> The two narratives play off one another
Judges --> Bad
Success and prosperity is about living your life in conformity with the Word of God/scriptures. “Biblical” success is not to be confused with American “success”.
Joshua
Occupation: 1-12
Distribution: 12-22
Speeches: 23-24
· Speeches act as a Commentary on Campaign
The Gift of the Land
· The Lord leads Israel to the land (1-5:12)
· The Lord gives Israel the land (5:13-12)
· The Lord allocates the land (13-22)
· The Lord renews the covenant (23,24)
Conquest: Lord’s work
The Lord leads Israel into the land (Josh. 3,4)
The Lord comes as commander (5:13-15)
The Lord brings down Jericho (6)
The Lord gives victory (9-12)
Covenant Options on Land
Jericho: Blessing on faith/obedience
Ai: Curse on unbelief/disobedience
Mt. Ebal (Josh. 8:30-35)
Shechem (24)
‘Holy War’
Why complete destruction?
Judgment on wicked nations (Gen. 15:16)
Danger of idolatry
God’s redemptive beachhead
Victory and Responsibility in the military campaigns
· Extraordinary victory of Jericho 2-6
o Failure at Ai because of individual sin 7-8
o Failure with Gibeon because of corporate lapse 9
· The sun stood still for southern campaign
- YHWH fought for Israel (10:14, 42; 23:3, 9-10)
- Israel had corporate responsibility for obedience that extended to every person
- Not enough to obey the “letter of the law”; true obedience is based on faith and humility.
Confrontation with Gibeon
They are far away- (Deut 20)
Can make a treaty with them.
· *Eventually these people take care of the ark because the treaty was made.
Israel deceived by not consulting God.
Obedience isn’t going through the motions, but it is about doing it with the right heart attitude.
Not blind literalness to the text, but a true loyalty to God.
Judges
Not just a book about personal moral stories as they are often taught in churches as individual isolated events. As a whole we must look for the theological agenda in the book of Judges.
Narratives are not a story for those involved, but those who would hear and read the story later.
Often times the stories are formulated in these ways:
3:7 --> Israel did evil in the eyes of the Lord
3:12 --> same story
3:9 --> often there is placement of “The people cried out to the lord”
Typical structure:
* In the second part of the book the people cease to rest. Also see Drama of Scripture pg. 86.Evil
Oppressed
Delivered
Rest
Evil etc…
Failure to Be Display People
Israel fails to take land (Ju. 1)
Covenant court case (2:1-5)
Judgment pronounced: Cycles (2:11-23)
Cycles elaborated historically (3-16)
Corruption illustrated (17-21)
Judges is a downward spiral until you reach the end of the book and realize it was always bad.
Othniel Abimelech--> Anti-Judge
Ehud Good
Deborah Judges Jephthah Problem
Gideon Samson Judges
Friday, December 26, 2008
Deuteronomy
Here are a couple of brief thoughts to review for class that will be good introductions for grasping the power of Deuteronomy.
· Imagine if marriage vows came with a death penalty for the person who broke them. How would this change both the ceremony and the relationship which followed?
· The Torah at times represents Israel as a baby who has been born and delivered to God. As you read through the Deuteronomy 29-30 (31-32 are also good and important if you have time to read them as well) think of how you educate a child. How you will set up very basic categories of good and bad, right and wrong, etc. that allows a child to then grasp more complicated ideas. Think of how this might be working to shape the peoples’ understanding of how the world works and how they are to live in it.
· What sort of implications do you see for Deuteronomy mimicking a political treaty between a king and their subjects?
· Read Deuteronomy 6:4-5. These verses, also known as the shema, form a prayer which is one of the most important prayers within Judaism, and also within Christianity. Why do you think that is? I know this is an open ended question but this prayer has been one of the foundational blocks of faith in YHWH for over 3,000 years.
Here are just a couple of other thoughts to get us rolling for Sunday.
The name Deuteronomy is derived from two greek words and roughly translates to “Second Law.” This comes from the fact that simply skimming the book gives the impression of simply rehashing what we have already read in Exodus, Leviticus, and Numbers. This is the furthest thing from the truth and Deuteronomy in fact is one of the most important books in the Bible and not simply a retelling of old news. Its importance is due largely to how it portrays the relationship between God and Israel and it is this understanding that allows us to make sense of why most of the Old Testament looks the way that it does. The books of Judges through II Kings is called the ‘Duetoronomic History” because it is a history seen in light of Deuteronomy’s teachings concerning life and death, blessing and cursing, holiness and sin, good and bad.
Think of the great speeches given over the course of human history (“I have a dream,” “we have nothing to fear but fear itself,” “a day that will live in infamy,”). Think of those men and women who have stood before crowds, microphones, firing squads, etc. and have uttered words which have changed the world. What made them great? What has caused them to continue to ring in our memories? How do we use their words now? Would Martin Luther King Jr. have ever dreamt all the ways people would borrow his words to give power to their own? We will talk more about this in class as it relates to nature of the book and dating but for the time being focus on the power of “words” (This is the Hebrew name for the book).
· Imagine if marriage vows came with a death penalty for the person who broke them. How would this change both the ceremony and the relationship which followed?
· The Torah at times represents Israel as a baby who has been born and delivered to God. As you read through the Deuteronomy 29-30 (31-32 are also good and important if you have time to read them as well) think of how you educate a child. How you will set up very basic categories of good and bad, right and wrong, etc. that allows a child to then grasp more complicated ideas. Think of how this might be working to shape the peoples’ understanding of how the world works and how they are to live in it.
· What sort of implications do you see for Deuteronomy mimicking a political treaty between a king and their subjects?
· Read Deuteronomy 6:4-5. These verses, also known as the shema, form a prayer which is one of the most important prayers within Judaism, and also within Christianity. Why do you think that is? I know this is an open ended question but this prayer has been one of the foundational blocks of faith in YHWH for over 3,000 years.
Here are just a couple of other thoughts to get us rolling for Sunday.
The name Deuteronomy is derived from two greek words and roughly translates to “Second Law.” This comes from the fact that simply skimming the book gives the impression of simply rehashing what we have already read in Exodus, Leviticus, and Numbers. This is the furthest thing from the truth and Deuteronomy in fact is one of the most important books in the Bible and not simply a retelling of old news. Its importance is due largely to how it portrays the relationship between God and Israel and it is this understanding that allows us to make sense of why most of the Old Testament looks the way that it does. The books of Judges through II Kings is called the ‘Duetoronomic History” because it is a history seen in light of Deuteronomy’s teachings concerning life and death, blessing and cursing, holiness and sin, good and bad.
Think of the great speeches given over the course of human history (“I have a dream,” “we have nothing to fear but fear itself,” “a day that will live in infamy,”). Think of those men and women who have stood before crowds, microphones, firing squads, etc. and have uttered words which have changed the world. What made them great? What has caused them to continue to ring in our memories? How do we use their words now? Would Martin Luther King Jr. have ever dreamt all the ways people would borrow his words to give power to their own? We will talk more about this in class as it relates to nature of the book and dating but for the time being focus on the power of “words” (This is the Hebrew name for the book).
Tuesday, December 2, 2008
Leviticus
Leviticus: Nothing but the blood
Page 73 of Drama talks about the interaction between the holiness of God and sinfulness of people. The interaction of these two ideas, which have now been thrown side by side because of the covenant and tabernacle, drive not only Leviticus, but the rest of the Bible. Leviticus can be divided many ways but most simply notice that the first 16 chapters regulate holiness within the cult (that is a non pejorative usage which describes something as a religious system) and the final 11 chapters regulate holiness amongst the people (within the camp).
As you read, and I appreciate some of you already have completed the reading, imagine that the ‘wilderness’ is not just a physical location, but also a spiritual one. This is what I mean by that. The Hebrew for wilderness is meed-bar and is basically a participle derived from the verb da-var which means ‘to speak’. The wilderness is a place of speaking. God leads the Israelites out of the world defined by Pharaoh and slavery and begins speaking to them about a new world. God is not just telling them what they have to do, He is inviting them to see the world in a completely new way. His words are a gracious invitation to live in a new world. Take for example the commands concerning slavery and foreigners. How do these compare to the Egyptian’s commands concerning foreigners and slaves?
We often time have trouble with the sacrificial system and have a tendency to look at it as something evil of which we are set free by the work of Christ. Often I have heard people say that the laws themselves are oppressive and burdensome. Read through these questions and try to work through one or two for class, or all of them if you want.
What is holiness? Why is this a problem? How is this dealt with? Walter Brueggemann says that the term both describes the sheer ‘otherness’ of YWHW but also provides a righteous direction that His people are to follow. This varied usage, as Walter Brueggemann points out, is derived from a term which attempts to describe that which most characterizes YHWH. Is it any wonder that it avoids a single definition? So what does it mean to “be a holy nation” (Exodus 19:6)?
What is sin? How is it dealt with? Here are some other texts which make this discussion ‘interesting.’ Psalm 51:16-19; Isaiah 11:1; Hebrews 9:13, 10:14
What do you think about the idea that these laws are oppressive and evil? What does it mean that Christ said not a yod or tittle (the smallest marks in Hebrew writing) would disappear and that He had come not to abolish but to fulfill the law when compared to the fact that certain aspects of the law seem to be abolished in the church’s practices (e.g. eating with gentiles, eating unclean animals, not requiring circumcision, etc.).
What in the Old Testament might support or contradict this idea?
What happens in the New Testament?
Why don’t we as Christians follow all of these laws anymore? This website (http://www.positiveatheism.org/writ/drlaura.htm) is done in a mocking fashion but poses challenges that I think many in the church would have a hard time answering. How would you respond to these questions?
Side note: The schedule lists Leviticus, Numbers, and Deuteronomy for December 7th and then a dinner the following meeting. Sometimes less is more. This is not really a survey course but one looking to help us be better readers and livers (?) of the Bible. We want to give time for class interaction so we’re not going to do a whole lot with Numbers in class but the page and a half in Drama has some important stuff. If anyone wants I’d be glad to meet outside of class. We’ll talk about the dinner and what people want to do but that will be a good time to do Deuteronomy which is in many respects takes the teaching of Exodus and Leviticus and frames it in a way that is the standard against which the rest of the Old Testament is measured.
Page 73 of Drama talks about the interaction between the holiness of God and sinfulness of people. The interaction of these two ideas, which have now been thrown side by side because of the covenant and tabernacle, drive not only Leviticus, but the rest of the Bible. Leviticus can be divided many ways but most simply notice that the first 16 chapters regulate holiness within the cult (that is a non pejorative usage which describes something as a religious system) and the final 11 chapters regulate holiness amongst the people (within the camp).
As you read, and I appreciate some of you already have completed the reading, imagine that the ‘wilderness’ is not just a physical location, but also a spiritual one. This is what I mean by that. The Hebrew for wilderness is meed-bar and is basically a participle derived from the verb da-var which means ‘to speak’. The wilderness is a place of speaking. God leads the Israelites out of the world defined by Pharaoh and slavery and begins speaking to them about a new world. God is not just telling them what they have to do, He is inviting them to see the world in a completely new way. His words are a gracious invitation to live in a new world. Take for example the commands concerning slavery and foreigners. How do these compare to the Egyptian’s commands concerning foreigners and slaves?
We often time have trouble with the sacrificial system and have a tendency to look at it as something evil of which we are set free by the work of Christ. Often I have heard people say that the laws themselves are oppressive and burdensome. Read through these questions and try to work through one or two for class, or all of them if you want.
What is holiness? Why is this a problem? How is this dealt with? Walter Brueggemann says that the term both describes the sheer ‘otherness’ of YWHW but also provides a righteous direction that His people are to follow. This varied usage, as Walter Brueggemann points out, is derived from a term which attempts to describe that which most characterizes YHWH. Is it any wonder that it avoids a single definition? So what does it mean to “be a holy nation” (Exodus 19:6)?
What is sin? How is it dealt with? Here are some other texts which make this discussion ‘interesting.’ Psalm 51:16-19; Isaiah 11:1; Hebrews 9:13, 10:14
What do you think about the idea that these laws are oppressive and evil? What does it mean that Christ said not a yod or tittle (the smallest marks in Hebrew writing) would disappear and that He had come not to abolish but to fulfill the law when compared to the fact that certain aspects of the law seem to be abolished in the church’s practices (e.g. eating with gentiles, eating unclean animals, not requiring circumcision, etc.).
What in the Old Testament might support or contradict this idea?
What happens in the New Testament?
Why don’t we as Christians follow all of these laws anymore? This website (http://www.positiveatheism.org/writ/drlaura.htm) is done in a mocking fashion but poses challenges that I think many in the church would have a hard time answering. How would you respond to these questions?
Side note: The schedule lists Leviticus, Numbers, and Deuteronomy for December 7th and then a dinner the following meeting. Sometimes less is more. This is not really a survey course but one looking to help us be better readers and livers (?) of the Bible. We want to give time for class interaction so we’re not going to do a whole lot with Numbers in class but the page and a half in Drama has some important stuff. If anyone wants I’d be glad to meet outside of class. We’ll talk about the dinner and what people want to do but that will be a good time to do Deuteronomy which is in many respects takes the teaching of Exodus and Leviticus and frames it in a way that is the standard against which the rest of the Old Testament is measured.
Exodus 16-40
Exodus II: Shaping their imaginations and their world
There are several things to take note of through the end of Exodus:
First the material dealing with covenant, chapters 19-24:
· What patterns do you see emerging right from the very beginning of their wandering from the Red Sea to Sinai?
· What is the purpose of spending such a long time at Sinai?
· What did you think of the comments made on page 68 of Drama regarding the vassal, or suzerain, treaty and the discussion of the laws given as being genuine for the Israelite’s context? Often times we think that the laws given are some sort of heavenly rulebook. Is this what seems to be presented? If you have extra time (I know it’s the holidays and all) read a little of Hammurabi’s Code (Google it with the words Torah and you will find a variety of websites with all different kinds of answers).
· Think about the tension created by the fierceness and compassion of some of the commands. What do you think God is communicating?
Then the material dealing with God’s presence (tabernacle), chapters 25-31:
· After the material dealing with the covenant, why do you think God’s presence gets so much attention?
· God speaks seven times through this section (25:1; 30:11, 17, 22, 34; 31:1: 12). Take a moment and look up what God says in 31:12. Why could God be communicating about the creating of the Tabernacle?
· Think about the awesome holiness of God that is communicated here in contrast to the picture of Jesus as a little baby lying in a feeding trough. What are some theological questions or ideas that come out of this?
There are several things to take note of through the end of Exodus:
First the material dealing with covenant, chapters 19-24:
· What patterns do you see emerging right from the very beginning of their wandering from the Red Sea to Sinai?
· What is the purpose of spending such a long time at Sinai?
· What did you think of the comments made on page 68 of Drama regarding the vassal, or suzerain, treaty and the discussion of the laws given as being genuine for the Israelite’s context? Often times we think that the laws given are some sort of heavenly rulebook. Is this what seems to be presented? If you have extra time (I know it’s the holidays and all) read a little of Hammurabi’s Code (Google it with the words Torah and you will find a variety of websites with all different kinds of answers).
· Think about the tension created by the fierceness and compassion of some of the commands. What do you think God is communicating?
Then the material dealing with God’s presence (tabernacle), chapters 25-31:
· After the material dealing with the covenant, why do you think God’s presence gets so much attention?
· God speaks seven times through this section (25:1; 30:11, 17, 22, 34; 31:1: 12). Take a moment and look up what God says in 31:12. Why could God be communicating about the creating of the Tabernacle?
· Think about the awesome holiness of God that is communicated here in contrast to the picture of Jesus as a little baby lying in a feeding trough. What are some theological questions or ideas that come out of this?
Friday, November 28, 2008
Exodus 1-15
Exodus 1-15
So what is the importance for us? How do these chapters help to shape who we are and how we think about God? These chapters have, for somewhere around 3 millennia acted as the paradigmatic redefining moment where YHWH displays His power to override the kings/gods of this world through miraculous intervention. This has been celebrated by the Jewish people at Passover and Christians in the Lord’s Table (see below).
In thinking through the importance of these events take a quick look at these other places where the themes of Exodus are repeated.
Joshua 4:22-24
Isaiah 52:11-12
Now move forward to Christ. In Jesus’ life we don’t just see Him living an ordinary life, but a life which reenacts history. What is Matthew saying in 2:14-15 (Hint, what is Hosea 11:1 saying?)?
The goal with these questions is to make the story personal. We need to walk through the mud of the floor of the Red Sea and feel the spray of the ocean as the water rushes back over Pharaoh’s army, and then turn and raise our voice with the rest God’s people as they proclaim the power of God to save.
Finally, possibly the most important, and debated, Passover meal was the one our Lord celebrated with His disciples the night before the cross. This is complex. Begin to allow these themes from Exodus to come forward and fill the gospel with meaning. Maybe write a short paragraph, song, poem, picture, interpretive dance, whatever, that begins to express these ideas.
So what is the importance for us? How do these chapters help to shape who we are and how we think about God? These chapters have, for somewhere around 3 millennia acted as the paradigmatic redefining moment where YHWH displays His power to override the kings/gods of this world through miraculous intervention. This has been celebrated by the Jewish people at Passover and Christians in the Lord’s Table (see below).
In thinking through the importance of these events take a quick look at these other places where the themes of Exodus are repeated.
Joshua 4:22-24
Isaiah 52:11-12
Now move forward to Christ. In Jesus’ life we don’t just see Him living an ordinary life, but a life which reenacts history. What is Matthew saying in 2:14-15 (Hint, what is Hosea 11:1 saying?)?
The goal with these questions is to make the story personal. We need to walk through the mud of the floor of the Red Sea and feel the spray of the ocean as the water rushes back over Pharaoh’s army, and then turn and raise our voice with the rest God’s people as they proclaim the power of God to save.
Finally, possibly the most important, and debated, Passover meal was the one our Lord celebrated with His disciples the night before the cross. This is complex. Begin to allow these themes from Exodus to come forward and fill the gospel with meaning. Maybe write a short paragraph, song, poem, picture, interpretive dance, whatever, that begins to express these ideas.
Saturday, September 13, 2008
Reading, Worldviews, and Authority
Welcome! We are glad you are here. This is meant to be a place of interaction. Please feel free to post comments from our discussion on Sunday or on the readings posted below.
Below is a link to an artical on biblical authority. This maybe helpful in understanding our view of scripture and authority. Please read and feel free to post your comments.
http://www.ntwrightpage.com/Wright_Bible_Authoritative.htm
Below is a link to an artical on biblical authority. This maybe helpful in understanding our view of scripture and authority. Please read and feel free to post your comments.
http://www.ntwrightpage.com/Wright_Bible_Authoritative.htm
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