Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:5-6

5 And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:

6 And he shall bring his trespass offering unto the Lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

Having been given examples of the sort of simple trespasses that people might commit, we now hear the offering to be made in such cases. As with other offerings, there will be alternative options for those that are poorer, but today we look at the richest option.

For this offering, a female lamb or kid was to be offered. The method of its slaughter, cleaning, and burning are not here described, but we assume that it was very similar to other animal offerings that we have already read.

This highlights the fact that in the grammar of sacrifice, the same process with the same animal can have the same general meaning (atonement for something amiss), but different specifics according to the context. This makes sense when we think of acts that we might do today, and how they can have different meanings under different contexts. If I give something to my neighbor, I might be restoring something of his that I broke, or giving him a gift to commemorate a moment of celebration, or being thoughtful during a moment of personal tragedy, or performing an act of charity when he’s having a hard time making ends meet. It’s all the same act, giving him something, but it could be for restitution, celebration, compassion, or charity.

So, too, when the ancient Israelite brought something to the altar, he was giving a part of himself to the Lord for some reason, and what that reason was could be different on different according to the context.

Posted on by Abe Austin

Is the Old Testament God Evil? – My Intentions

The Old Testament’s Reputation)

I have been doing a verse-by-verse study of the Old Testament for a few years now. My progress has been slow, I’ve only made it through Genesis and a little more than half of Exodus, but I have been thoroughly enjoying the journey. All of my life this has been my favorite portion of the scriptures. The stories are mythical, like fairy tales, and the lessons are learned by seeing things symbolically.

I am, of course, aware that not everyone shares my enthusiasm for the Old Testament. For many Christians, the book is a stumbling block. They don’t like the God who is portrayed in its passages and prefer to dismiss it as irrelevant now that we have the New Testament. Atheists, too, find fodder for criticizing the Judeo-Christian faiths as having a God that they say is punitive and cruel.

A Need for Analysis)

Perhaps most controversial are the passages where the Israelites are commanded to lay waste to the Canaanites, being ordered to even slay their young. I think most Christians that I know today find these passages difficult, evidenced by how they either ignore their existence or try to make excuses for them. Of course, if something has to be ignored or excused, it is because the criticisms against it strike a chord in the heart of those who would defend it.

In this study, I would like to look at these verses and consider what the appropriate response to them should be. I will include some of the criticisms and defenses that have already been made on this subject, but I will leave it to the reader to explore those arguments in depth if so inclined. I will try to point out ways that the critic might be judging God unfairly, but I will also caution the believer against dismissing difficult interpretations that could be valid. I hope to give due consideration to the entire picture, and to perhaps gain some insight on how we believe and how we ought to.

Posted on by Abe Austin

Scriptural Analysis- Exodus 21:2-3

2 If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.

3 If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.

Today we begin the rules that applied to an Israelite slave. As I mentioned in my last post, this subject can be shocking to us today, but we must not take our current privileges and assume that they also existed in these ancient times. The historical context matters.

As we will read in upcoming verses, an Israelite man might end up a servant by selling himself, or by being sold by his father, into that service, presumably due to immense poverty. This was, therefore, a transaction with payment, and the serving participant elected to participate in it. The relationship being described here is not chattel slavery, but probably something between our modern concept of slavery and servanthood.

Today, we might wish that that the slave/servant could have been aided by some sort of welfare program instead, but what if there wasn’t sufficient stability and wealth in the economy to provide that welfare? We might wish that the rich master would simply pay for the man’s livelihood without receiving any service in return, as an act of charity, but what if the rich men of the time would themselves become destitute unless they made some gain after paying for the man’s livelihood?

Freedom is a great good that we should all aspire to, but history has taught us that it is a concept that requires a certain level of infrastructure and stability to exist. The Israelites simply may not have had that necessary infrastructure or stability, given that they were fresh out of Egypt and living in a brutal environment. At least, not enough infrastructure or stability to support it entirely.

Because, even while God’s law was allowing for a form of slavery in this moment, it is already showing the ending of slavery as well. Defined in God’s law was that no Hebrew slave should be forced to stay in such a state for perpetuity. Every seventh year he would have the opportunity to go free, at no cost, and be a free man again. If he found the world still too hard to abide on his own he could presumably sell himself back into servitude again, though after another seven years he would have still have that guaranteed chance for freedom once more.

And if it seems unfair that this option for freedom is only offered to Hebrew slaves, and presumably not the foreign ones, remember that God had already detailed how any foreigner could become a child of the covenant, and would presumably then have the same privilege of freedom.

Posted on by Abe Austin

Scriptural Analysis- Exodus 21:1

1 Now these are the judgments which thou shalt set before them.

After giving the ten commandments, God goes on to clarify other aspects of His law. The things that we are going to read now are going to look much less like the transcendent, eternal principles of the ten commandments, and more like the nitty-gritty terms of judicial law, meant to help the judges when ruling over a dispute.

And for this study, it is essential to remember that the people and time that the Lord is providing a law to is not the same as the people and time of today. In our next study’s verses we will examine the rules related to servants belonging to their masters. Some of these practices may sound shocking to us, but that is with the lens of today’s unprecedented upwards mobility. We did not live at this time, we did not have the same problems, we did not need the same solutions. It is too shallow, too simplistic, to just dismiss these parts of Jewish law out of hand, and call them unjustifiable in every time and place, and never admit that in actuality we just don’t really know. Most of us don’t even try to study the day-to-day life of these people, and even those who do have never had to face it firsthand. We just don’t know.

And so, if some of these rules feel out-of-place in today’s world then they probably are. That’s alright, because these aren’t eternal commandments that we’re reading about now. These are merely the legal rules and definitions that applied to the local scope that they belonged to.

Posted on by Abe Austin

Scriptural Analysis- Exodus 4:24-26

24 And it came to pass by the way in the inn, that the Lord met him, and sought to kill him.

25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.

26 So he let him go: then she said, A bloody husband thou art, because of the circumcision.

These verses don’t seem to fit in very well with the broader narrative. We seem to be coming into the middle of a drama that we never heard the beginning of. And this could be the case. It is possible that these verses were part of a separate record about Moses, the beginning of which was lost, but this part was still inserted into the broader narrative for the sake of completion.

Whatever the case, apparently Moses had failed to follow the Abrahamic covenant which required each male to be circumcised. The fact that the Lord was angered enough to kill him makes me assume that Moses was not ignorant on the matter either. It seems likely to me that there had been some prior conversation about the matter already, for how else would Zipporah have known that this is what needed to happen?

And in this story we see an example of Zipporah being a good spouse to her husband, helping to improve him in his failings, as every husband and wife should aspire to do for one other. There are probably other lessons that could be derived from these verses, but I don’t feel comfortable trying to identify them without having a fuller context of what happened.

Posted on by Abe Austin

Scriptural Analysis- Genesis 10:25

25 And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan.

Genesis Chapter 10 is another genealogical chapter, giving the descendants of each of Noah’s children. And I find it very interesting this verse tucked away in the middle of it all, making a casual reference to the time when the earth was divided, which some have interpreted as meaning the supercontinent Pangaea splitting into the seven continents we know today.

Alternatively, it could also mean this was when humanity dispersed itself into different nations, after the confounding of the languages at the Tower of Babel, which we will soon read of. But in either case, what struck me about this verse was that many generations of humanity and hundreds of years are history are being flown by, with virtually no information of what transpired. The scriptures that we have, and also the history we books we have, only ever provide the smallest window into what was really going on in those ancient days.

Later books, such as those of the New Testament, take place in societies where we have a pretty good idea of what they were like. But the stories in Genesis we have little or no context behind. No wonder these tales take on such mythic proportions then, because we don’t even know how to properly conceptualize them.

Posted on by Abe Austin

The Way That Things Are- 1 Corinthians 13:12, Ecclesiastes 1:11

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.

COMMENTARY

For now we see through a glass, darkly
There is no remembrance of former things
We are mortal beings, and are therefore constrained to a very limited and temporal perspective. We can recall moments in the past, and we can imagine events in the future, but the only reality we can perceive directly is the singular now. We can hear of ancient days, and we can predict future ones, but we can only fully understand that which is immediately before us. We conceive of broader perspectives but we do not hold them. We think of the infinite, but we do not know it. Inherent in our natures is that we will forever view reality only through a narrow slice, one deeply tinted by our personal biases and contexts. And given that our view is so very narrow and skewed, and given that it is so very filtered, is there really any chance that we will be able to perceive even that narrow slice as it really is?

Now I know in part; but then shall I know even as also I am known
But an infinite being, one that existed on a higher plane, would be able to take in the bigger picture all at once. A being of a higher dimension could perceive all of time and space, as easily as how I perceive all of a two-dimensional picture. This higher being would be entirely aware of the lower system’s laws, and would have a clear understanding of things as they really are. What’s more, this higher being, if He was benevolent, would be able to teach us all that was necessary for us to live in harmony with our bigger picture. Therefore God’s purpose in giving us directions is to enable us to live with a higher degree of foresight (His foresight) than we could have ever held on our own.
It is okay that we are limited now, for it is unavoidable. But it will not always be this way. One day we, too, shall know all. One day we will see the end from the beginning. One day we will understand that which is now impossible to comprehend.
We can either wait until that later day to be convinced of the truth, or we can start living faithfully now, and watch as the rest of the universe seems to magically fall into harmony with our steps. Really, though, it won’t be the universe falling into harmony with us, it will be us finally falling into harmony with the universe.