Leviticus chapters 17-26 contain several distinctive features that set it apart as a distinctive unit, which scholars call the "Holiness Code" because it repeatedly employs the phrase: "Be Holy because I, the Lord your God, am Holy" (19:2; 20::7, 26; 21:6, 8). Walter Kaiser, Jr., in his New Interpreter's Bible commentary on Leviticus (Abingdon Press, 1994) notes that in addition to the the holiness theme, tone, and subject matter addressed, Leviticus 17-26 "focuses almost entirely on the Israelite people (as opposed to Aaron and the priests).
Leviticus is a book of the Law for the people - addressing everyday concerns and outlining a plan of daily life to keep them in harmony with God.
Chapter 18 (the reading for Friday, Feb. 25) contains a long list of prohibitions against specific forms of incest, explaining most of them as a form of dishonor for the male committing the incest (assumed by the second personal pronoun "you") or for the male husband or close relative of the woman with whom "you" are committing incest. An interesting topical study might involve tracing the other uses in Leviticus of the concept of honor and dishonor. But you won't get far by searching on the word "honor" or "dishonor". If you read the Jewish translation of Leviticus 18:8 (or the accurate but clunky New American Standard) you can see that the Hebrew employs a colloquialism, which modern translators have rendered into more understandable English (a translation tactic called dynamic equivalency).
In the TNIV (a modern English translation), translators have dynamically rendered Leviticus 18:8 as follows: "Do not have sexual relations with your father's wife; that would dishonor your father." The Tanakh (a Jewish translation into English, translates the phrase word-for-word): "Do not uncover the nakedness of your father's wife; it is the nakedness of your father." This euphemism sheds some light on why Noah was so angry that his son, Ham, "saw his father's nakedness" in Genesis 9:22, while his father was drunk.
Chapter 18 begins and ends by negatively comparing the customs of the Canaanites (and the Egyptians) with God's Laws. The chapter opens with this command: "You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws" (Lev 18:3 TNK). The final verse in chapter 18 summarizes the rationale for these prohibitions: "Keep my requirements and do not follow any of the detestable customs that were practiced before you came and do not defile yourselves with them. I am the LORD your God.'" (Lev 18:30 TNIV).
Later, when we begin reading about the Israelite military conquest of Canaan, we will want to remember this justification (particularly Leviticus 18:25).
Of course, Leviticus 18:22 contains the scriptural justification of the Jewish and Christian condemnation and mistreatment of homosexual persons. I have written extensively about interpretations that question the validity of that understanding of Leviticus 18:22, if you care to find out more about other ways to understand this particular verse (you can go directly to the bottom of page 13 and 14 to read my commentary on this passage). My strategy involves asking the question, "What is going on here?" or "What customs and practices of the Canaanites do these verses (21-23) presume?"
I encourage you to immerse yourself in this sometimes strange world of Leviticus in order to hear and respond to that ancient call to live a holy life, as our God is holy!
Saturday, February 26, 2011
Tuesday, February 8, 2011
Exodus 25-28: A Tour of the Tabernacle
The details can get a little frustrating, because they differ so much from nearly everything that has gone before. In the whirlwind of detail about fabric colors and measures, poles and sockets, planks, loops and clasps, we wonder what is going on. How is this "scriptural"? Even the verse like Exodus 25:40 (Note well, and follow the patterns for them that are being shown you on the mountain) does little to contextualize this laundry list of excruciating detail.
We have talked some about the scriptures as a portable Temple in the wake of the destruction of the first and second Temple in Jerusalem (in 586 BCE and in 70 CE). The description in Exodus 25-28 paints a vivid picture of the Tabernacle, a movable Temple for the children of Israel while they journeyed in the wilderness for 40 years. It's layout and design anticipates the design of the Temple in Jerusalem, with its altar, inner space for the table and the bread of presence and the light, and inner sanctum, or Holy of Holies, shielded from all by the high priest (and even from him on all days but the Day of Atonement), where the Ark of the Covenant was kept.
The Ark itself is described as the throne of God, between the extended wings of Golden Cherubim. The dark rich colors of blue, purple, and crimson, and the rich smells of the anointing oil and heavy smoke of incense, make for a feast for the senses. Everything about the Tabernacle bears a load of meaning and promise. Here is a storehouse of memories of God's goodness and provision in the past and promise of eternal presence among the people.
The priests, too, wear vestments designed to bring to life their belief in the God they could not name or sculpt. Their tribal names were represented by precious stones worn over the heart of the priest, set in precious gold. Even the undergarments were holy - set apart for the Lord, as the children of Israel were set apart to bless the world. Later, we will read much about the complex sacrificial system of meat and grain offerings overseen by the priests.
Like the intricate system of laws we read from Exodus 20 through 24, this detailed picture of the Tabernacle invites us into the lives of an ancient family - our family - who practiced an intentional and intricate walk with God in every action, every heartbeat. Clearly, this is a stylized account - but it reflects a deep longing to order abd to orient our every breath around a conscious expectation and awareness of God's presence among us, and of our special place in God's heart.
As you read all the exquisite details of this portable Temple, perhaps you will realize that ths is your home as well, and that wherever you go, you will always be home and among family.
We have talked some about the scriptures as a portable Temple in the wake of the destruction of the first and second Temple in Jerusalem (in 586 BCE and in 70 CE). The description in Exodus 25-28 paints a vivid picture of the Tabernacle, a movable Temple for the children of Israel while they journeyed in the wilderness for 40 years. It's layout and design anticipates the design of the Temple in Jerusalem, with its altar, inner space for the table and the bread of presence and the light, and inner sanctum, or Holy of Holies, shielded from all by the high priest (and even from him on all days but the Day of Atonement), where the Ark of the Covenant was kept.
The Ark itself is described as the throne of God, between the extended wings of Golden Cherubim. The dark rich colors of blue, purple, and crimson, and the rich smells of the anointing oil and heavy smoke of incense, make for a feast for the senses. Everything about the Tabernacle bears a load of meaning and promise. Here is a storehouse of memories of God's goodness and provision in the past and promise of eternal presence among the people.
The priests, too, wear vestments designed to bring to life their belief in the God they could not name or sculpt. Their tribal names were represented by precious stones worn over the heart of the priest, set in precious gold. Even the undergarments were holy - set apart for the Lord, as the children of Israel were set apart to bless the world. Later, we will read much about the complex sacrificial system of meat and grain offerings overseen by the priests.
Like the intricate system of laws we read from Exodus 20 through 24, this detailed picture of the Tabernacle invites us into the lives of an ancient family - our family - who practiced an intentional and intricate walk with God in every action, every heartbeat. Clearly, this is a stylized account - but it reflects a deep longing to order abd to orient our every breath around a conscious expectation and awareness of God's presence among us, and of our special place in God's heart.
As you read all the exquisite details of this portable Temple, perhaps you will realize that ths is your home as well, and that wherever you go, you will always be home and among family.
Wednesday, January 19, 2011
OYB Reflections - The Children of Israel (Jacob) - January 14, 2011
Michael Williams told me Sunday that he decided to read some of the scriptures in Genesis prior to the January 14th reading (Genesis 30) which picked up in the middle of the birth of the twelve sons of Jacob (whom we learned in the January 17 reading got his name changed to Israel). These children figure prominently throughout the rest of the Christian Old Testament.
In the January 17 reading (Genesis 35:1-36:43), you find a brief synopsis of the twelve sons of Israel:
23 The sons of Leah were Reuben (Jacob’s oldest son), Simeon, Levi, Judah, Issachar, and Zebulun.
24 The sons of Rachel were Joseph and Benjamin.
25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.
26 The sons of Zilpah, Leah’s servant, were Gad and Asher.
Leah and Rachel were Jacob's two wives (as for how this marriage to these two sisters, Jacob's nieces, came about, see Genesis 29). Bilhah and Zilpah were their respective maidservants. When each of the sisters ceased or could not conceive children, they offered Jacob their maidservants in a kind of fertility war. These twelve sons become the Twelve Tribes of Israel (there will actually be 13, because instead of a tribe of Joseph, Israel/Jacob gives this honor to Joseph's two sons, Ephraim and Manasseh - see Genesis 48:5-6).
Besides the names of these important tribes (the tribe of Jesus is Judah), you may also want to take particular notice of the various mentions of God's covenant, or eternal promise, to Jacob/Israel, to his father, Isaac, and to his grandfather, Abraham/Abram. The first of these covenant statements is found in God's call to Abram in Genesis 12:1-3. The covenant is restated several times: Genesis 13:14-17; 15:5; and 22:17-18. The God renews the covenant with Abraham's son, Isaac in Genesis 26:2-5, and with Abraham's grandson, Jacob, in Genesis 28:13-15; 35:11-12; and in 46:2-4.
I hope you are enjoying the Joseph saga, which begins in Genesis 37 (we started yesterday). But don't let your eyes glaze over when reading chapters like Genesis 36, which recount the genealogy of families and tribes which are part of the story of God's people in the Christian Old Testament. One strategy I like to use is to meditate on the names, which are transliterated from the Hebrew (almost all of which is accented on the final syllable). These long lists of names are the only places you can hear the ancient sounds that first carried the message of Good News of God's presence among human communities. Don't run from them - revel in the fact that you are reading Hebrew!
I hope transitioning from the story of the patriarchs to the stories of Jesus in Matthew aren't too bracing for you (at least Matthew likes to quote the Hebrew prophets often). Today, we got to read the first of many parables recorded in Matthew. I'd love to hear what your take is on these ancient forms of teaching spiritual realities in a hostile world - particularly your thoughts when reading Matthew 13:10-16, which can seem a little harsh for Jesus. What do you think it means?
Thanks for sharing this journey of faith with me and with each other.
Peace,
Bo
In the January 17 reading (Genesis 35:1-36:43), you find a brief synopsis of the twelve sons of Israel:
23 The sons of Leah were Reuben (Jacob’s oldest son), Simeon, Levi, Judah, Issachar, and Zebulun.
24 The sons of Rachel were Joseph and Benjamin.
25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.
26 The sons of Zilpah, Leah’s servant, were Gad and Asher.
Leah and Rachel were Jacob's two wives (as for how this marriage to these two sisters, Jacob's nieces, came about, see Genesis 29). Bilhah and Zilpah were their respective maidservants. When each of the sisters ceased or could not conceive children, they offered Jacob their maidservants in a kind of fertility war. These twelve sons become the Twelve Tribes of Israel (there will actually be 13, because instead of a tribe of Joseph, Israel/Jacob gives this honor to Joseph's two sons, Ephraim and Manasseh - see Genesis 48:5-6).
Besides the names of these important tribes (the tribe of Jesus is Judah), you may also want to take particular notice of the various mentions of God's covenant, or eternal promise, to Jacob/Israel, to his father, Isaac, and to his grandfather, Abraham/Abram. The first of these covenant statements is found in God's call to Abram in Genesis 12:1-3. The covenant is restated several times: Genesis 13:14-17; 15:5; and 22:17-18. The God renews the covenant with Abraham's son, Isaac in Genesis 26:2-5, and with Abraham's grandson, Jacob, in Genesis 28:13-15; 35:11-12; and in 46:2-4.
I hope you are enjoying the Joseph saga, which begins in Genesis 37 (we started yesterday). But don't let your eyes glaze over when reading chapters like Genesis 36, which recount the genealogy of families and tribes which are part of the story of God's people in the Christian Old Testament. One strategy I like to use is to meditate on the names, which are transliterated from the Hebrew (almost all of which is accented on the final syllable). These long lists of names are the only places you can hear the ancient sounds that first carried the message of Good News of God's presence among human communities. Don't run from them - revel in the fact that you are reading Hebrew!
I hope transitioning from the story of the patriarchs to the stories of Jesus in Matthew aren't too bracing for you (at least Matthew likes to quote the Hebrew prophets often). Today, we got to read the first of many parables recorded in Matthew. I'd love to hear what your take is on these ancient forms of teaching spiritual realities in a hostile world - particularly your thoughts when reading Matthew 13:10-16, which can seem a little harsh for Jesus. What do you think it means?
Thanks for sharing this journey of faith with me and with each other.
Peace,
Bo
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