Archives For Bible – Judges

Laughter, Holy War, and Israel’s True King

September 8, 2011 — Leave a comment

Luke describes Zacharias and Elizabeth echoing several OT stories.

First, they are obviously an Abraham and Sarah. They walk in the commandments and ordinances of the Lord “blameless” (1:6, cf. Gen. 17:1). And Elizabeth, like Sarah, is barren. This means John the Baptizer is an Isaac, and perhaps Zacharias’ speechlessness underlines this. Zacharias cannot talk, and therefore, presumably, he cannot laugh. It is not until John is born and named that Zacharias can speak again. Only when his “Isaac/laughter” is born can he speak. And then he bursts out filled the Holy Spirit and singing a prophecy of laughter, rejoicing in the salvation of God (Lk. 1:63-79).

Second, Zacharias and Elizabeth are like Manoah and his wife, the parents of Samson. Again, the mother of Samson is barren, like Elizabeth, and here the Nazirite restrictions are imposed. Like Samson, John is not to drink wine or strong drink, and like Samson, John will be filled with the Holy Spirit for holy war. Both are warriors, and both ultimately give their lives in battle. Given this parallel, the implication is that John’s beheading was not merely a testimony of the wickedness of Herod’s house but a prophetic preview of the end of Herod’s house. When Samson pulled the temple of Dagon down on the Philistines, it was full of Philistine lords. These “heads” along with many other heads were literally crushed in the demolition of the temple, and the writer of Judges explicitly points out that Samson was more effective in breaking the power of the Philistines in his death than in his life (Jdg. 16:30). This parallel Christ’s own death of course, but it also implies that John’s death had something of the same effect. John’s death displays the cruelty and weakness of Herod and in so doing, highlights Herod’s weakness and powerlessness. John’s head on a platter is a preview of Herod’s own demise. Cannibalism is not a sustainable practice.

Finally, Zacharias and Elizabeth are like Elkanah and Hannah, the parents of Samuel. Again, Hannah is barren like Elizabeth, and again there is a Nazirite vow in view. Samuel is also a forerunner just as John is a forerunner. While Samuel initially prepares the way for Saul, it is ultimately David who Samuel anoints as king over Israel. But John is the greater Samuel who reverses the curse of the kingdom. Israel asked for a king and rejected God as their king, desiring to be a kingdom like all of the other nations. But John comes in order to lead Israel back to to her true King, back to her God and to His Kingdom. Jesus is the son of David, but He brings the Kingdom of Heaven which is in many ways nothing like the kingdoms of the nations.

 

In Against Christianity, Bible - 1 Samuel, Bible - Genesis, Bible - Judges, Bible - Luke
permalink

SHAQAT

November 10, 2010 — Leave a comment

The Hebrew verb “SHAQAT” is rather fascinating.

It makes it’s OT debut in Genesis 6 describing the earth which has become corrupt (Gen. 6:11-12). And then God immediately uses it to describe what He is going to do to the world. He’s going to “destroy” all flesh (6:13, 17). And eventually, He vows never to “destroy” all flesh again (Gen. 9:11, 15).

Later, it is used eight times, to describe the destroying of Sodom and Gomorrah, both in Abraham’s discussion with Yahweh and in the events that follow (Gen. 18-19).

It is used to describe Onan’s insolent behavior toward his brother’s wife, Tamar. Literally, he “destroys” his seed on the ground so that his brother has no offspring (Gen. 38:9). And for this wickedness, the Lord killed him (38:10).

While the plague of frogs is said to have “destroyed” the land of Egypt (Ex. 8:20), it is this same word that describes the “Destroyer” who comes on the night of Passover as the tenth plague on Egypt, to kill the firstborn (12:23).

When Israel turns to idolatry at the foot of Sinai, God tells Moses to go back down to the people because they have “destroyed” themselves (Ex. 32:7, cf. Dt. 9:12). Of course it is typically translated “corrupted,” but this word seems to call for stronger language. We brush off corruption as a purely ‘spiritual’ or ‘ceremonial’ infelicity. But God says that Israel is doing to themselves what He has previously done to the whole world in the flood and what he did to Sodom and Gomorrah.

This is consistent with Deuteronomy’s description of idolatry as well: making carved images is an act of suicide, self destruction (Dt. 4:16, 25, 9:12, 31:29). And this continues in Judges as well where Israel’s wickedness is described as “corruption/destruction” (Jdg. 2:19). The Midianites come in such great numbers they “destroy” the land (Jdg. 6:4-5), and ultimately the civil waring between the tribes of Israel brings great “destruction” (Jdg. 20:21, 25, 35, 42).

The nearer relative to Ruth who decides not to marry Ruth and redeem her land does not do it because he would “destroy” his own inheritance (Ruth. 4:6). He is an Onan refusing his obligation to his brother.

In Hebrew poetry, SHAQAT becomes a noun which is frequently translated as “the pit” which is a euphemism for death/hades/the place of destruction.

Much of this indicates that God’s destruction of people is frequently merely finishing off what they started themselves. Their acts of evil and idolatry are acts of suicide, self-destruction, and when God brings destruction, it is merely more of the same.

In Bible - Deuteronomy, Bible - Exodus, Bible - Genesis, Bible - Judges, Bible - Ruth, Hebrew
permalink

Free Spirited Levites and the Conquest

August 18, 2010 — 2 Comments

In the book of Judges, the overwhelming unfaithfulness of Israel is on display along with the long suffering mercy and faithfulness of God. Israel’s unfaithfulness is evidenced by the blatant idolatries and anarchic behavior (e.g. “there was no king in Israel and every man did what was right in his own eyes”). But this is also evidenced in clues that suggest Israel’s rebellion and disobedience are like a reverse conquest.

In the conquest, Israel was commanded to tear down the shrines to the baals and asherahs and to utterly destroy those cities that refused to repent and submit to Israel and her God. By the time of the Judges, instead of tearing down the shrines, we have the story of Micah who is hiring a free spirited Levite to lead the praise band at his personal shrine (Judges 18). Not only is this a bad deal, but the times are so bad that an armed band of Danites shows up later and steals the Levite, the shrine, and on their way to build a new city come upon Laish, strike its inhabitants with the edge of the sword and burn it to the ground. Instead of destroying idolatrous cities and establishing faithful worship of the true God, Israel is establishing syncretistic worship and destroying cities of their people (apparently) to make room for their cult. This was the Old Testament reading for morning prayer this morning.

The New Testament reading was from Acts 8 where the Apostles are beginning the conquest of the New World remade through the death and resurrection of Jesus, the new and greater Joshua. And as in the old conquest, there is almost immediately those who want to turn the ship around. Achan saw the treasures in Jericho and hid them in his tent, and later its Micah and Danites buying and stealing Levites and idolatrous shrines. And as the Apostles go north into Samaria, Simon the Sorceror shows up, sees the power of the Holy Spirit in the Apostles and immediately he offers to buy this power with gold. Simon is an Achan in the new conquest of the Great Commission.

But the Micah connection also implies that the Achan/Simon instinct is ultimately a counter-conquest. It’s not merely disobedience, not merely greed and lust, it’s ultimately treason and treachery, a reverse conquest that has no logical end except erecting idolatrous shrines and burning cities to the ground, which as it turns out, is exactly what happens to Jerusalem in A.D. 70.

In Bible - Acts, Bible - Judges
permalink