Joshua 13: The Parts of Canaan Still Unconquered / The Territory East of the Jordan / The Territory of Reuben / The Territory of Gad / The Territory of the Half-Tribe of Manasseh (East)
Joshua 14: The Distribution of Territory West of the Jordan / Hebron Allotted to Caleb
Joshua 15: The Territory of Judah / The Towns of Judh
Joshua 16: The Territory of Ephraim
Joshua 17: The Other Half-tribe of Manasseh (West) / The Tribe of Joseph Protests
Joshua 18:The Territories of the Remaining Tribes / The Territory of Benjamin
Joshua 19:The Territory of Simeon / The Territory of Zebulun / The Territory of Issachar / The Territory of Asher / The Territory of Naphtali / The Territory of Dan / Joshua's Inheritance
Hoo boy. Joshua has to assign the Israelites their land. This could take a while.
The Parts of Canaan Still Unconquered: Joshua 13.1-7
Joshua is an old man when the Lord comes to him and commands him to distribute the land to the Israelites. A lot of the territory is still unconquered, but God commands Joshua at this time only to divide the land among the remaining nine tribes and the half-tribe of Manasseh*. The Lord will take care of driving out Israel's enemies.
*[Reuben and Gad will occupy the land East of the Jordan. Note that Manasseh is not to reside East of the Jordan in this version.]
This passage allows the biblical author to give a preview of the land still to be conquered. It is not done through narration, but using God as a mouthpiece. Let's call this characterization of God "God as Guide. In the characterization, God leads the people to do whatever they need to do by speaking it. After it is spoken, the people do it. It is a blunt sort of foreshadowing (by today's standards, at least) that allows the author to give an outline of the story to come before the story is fleshed out. God as guide has appeared many times before thus far, especially in the story of the escape from Egypt, in which the Lord commanded Moses to complete certain tasks which Moses then completed.
The Territory East of the Jordan: Joshua 13.8-14
The territory Moses gave to the Reubenites, Gadites, and half-tribe of Manasseh is described in detail.* The Israelites have driven out many peoples - and the bible at points says that the entire land has been conquered. However, the author here informs us that the Israelites failed to conquer the Geshurites and Maacathites. This serves an etiological purpose. An editorial note tells us that "Geshur and Maacath live within Israel to this day."
*[In this version, Manasseh will join Reuben and Gad East of the Jordan. The difference between the two versions of the story can be accounted for under the theory of multiple authorship (Documentary Hypothesis).]
A brief editorial note reminds us that the Levites receive no inheritance to the Lord: "The offerings by fire to the Lord God of Israel are their inheritance" (Josh. 13.14).
What follows are three sections detailing the specific land each of the three tribes east of the Jordan was assigned by Moses.
The Territory of Reuben: Joshua 13.15-23
The territory Moses gave to the Reubenites is described in detail.
The Territory of Gad: Joshua 13.24-28
The territory Moses gave to the Gadites is described in detail.
The Territory of the Half-Tribe of Manasseh (East): Joshua 13.29-33
The territory Moses gave to the Manassites is described in detail. Again a brief editorial note reminds us that the Levites receive no inheritance to the Lord.
The Distribution of Territory West of the Jordan: Joshua 14.1-5
The distribution of territory in Canaan, the promised land, is described. This land is distributed by lot by Joshua and the head priest Eleazar. Again the Levite situation is described.
Hebron Allotted to Caleb: Joshua 14.6-15
The people of Judah come before Joshua and Caleb recounts for him his tale of spying out the land and the reward of land that Moses swore to him for being an exceptionally hones man and following the Lord. Forty-five years after that incident, Caleb is now 85, his strength not diminished one bit.
Joshua blesses Caleb and gives him Hebron in fulfillment of Moses' promise.
This section is an exception to the envelope structure [or sandwich structure] rule. It ends with the phrase, "And the land had rest from war," which was the declaration that closed chapter 11. These two parallel phrases would normally indicate an enveloped story, but the text that is enveloped - a hodgepodge of archival material - is not cohesive. In this instance the intent of the author seems to be to set aside the narrative, but there is intervening material in the way. In addition, similar material follows, so the purpose of the envelope structure, if this was the author's intention at all, becomes even more confusing. I'm going to call this an exception to the envelope structure rule.
The Territory of Judah: Joshua 15.1-12
The boundaries of the land given to the descendants of Judah are given. In contrast to previous descriptions of territory, it is the boundaries of the land that are stressed, indicating this is probably from a different source.
Caleb Occupies His Portion: Joshua 15.13-19
In accordance with the Lord's command to Joshua, caleb is awarded Hebron, part of the land of Judah. Ever the warrior in this story, Caleb drives out the inhabitants of that land himself. He then offers his daughter Achsah to whoever attacks and takes Kiriath-sepher. Othniel, Caleb's nephew, takes it and receives his prize.
Achsah is a strong woman character - something of a rarity in biblical literature. Her importance is immediately recognizable by the fact that she is named. She is a victim to the sex-marriage economy in the sense that she is married off in exchange for a service. However, Achsah then attempts to undermine the sex-marriage economy by telling her husband to ask for a field as the dowry. Then the narrator shows her as she dismounts from her donkey and takes the Sex-marriage economy into her own hands as she asks her father instead for a present of springs as a well. In an area dry as the Negeb, this is a shrewd business move. She receives her present, thereby usurping her husband's right to a dowry and undermining the sex-marriage economy as a whole.
The Towns of Judah: Joshua 15.20-63
The tremendous inheritance of Judah is laid out in 43 verses: eleven districts in the south of the land. But for all the glory of their land, the people of Judah are unable to drive out the Jebusites, the inhabitants of Jerusalem. The etiological passage reads, "So the Jebusites live with the people of Judah in Jerusalem to this day.
The Territory Ephraim: Joshua 16.1-10
The territory of the Ephraimites is described, with an emphasis on the boundaries.
The Other Half-Tribe of Manasseh (West): Joshua 17.1-13
Well this is strange. While the land is being distributed, Zelophehad son of Hepher son of Gilead son of Machir son of Manasseh comes to Joshua and Eleazar to tell then that he has no sons - could they please receive his portion so that the land would stay in his name? His daughter's names are Mahlah, Noah, Hoglah, Milcah, and Tirzah. Does that sound familiar - because it is. This happens to be a duplicate story of Numbers 27.1-11, complete with all the same names. However, the situation has now changed somewhat. In the Joshua story, Zelophehad asks Joshua directly. In the Numbers story, Zelophehad's daughters ask on their father's behalf. The difference is all (again) in the strength of the female characters. It is remarkable that these characters are named, but in the Numbers story they are even stronger than they appear here because they speak on behalf of their father. The result is the same, however. The daughters still receive the land.
The Tribe of Joseph Protests: Joshua 17.14-18
The tribe of Joseph protests that it only received one lot, though they have many people. Joshua tells them to clear an area in the forest in the land of the Perizzites and Rephaim, if the hill country is not enough. The tribe then complains about the Canaanites and their chariots of iron. Joshua reassures them that they will conquer the Canaanites.
The Territories of the Remaining Tribes: Joshua 18.1-10
The congregation takes a break at Shiloh. Seven tribes have yet to receive their inheritance, so much land is yet to be settled. Joshua therefore sends out three men from every tribe to chart the remaining land and divide it into seven pieces. Joshua then casts lots for the pieces.
The Territory of Benjamin: Joshua 18.11-28
The tribe of Benjamin is granted its territory.
The Territory of Simeon: Joshua 19.1-9
The tribe of Simeon is granted its territory - some of it is in the land of Judah, as that tribe could not fill its inherited land on its own.
The Territory of Zebulun: Joshua 19.10-16
The tribe of Zebulun is granted its territory.
The Territory of Issachar: Joshua 19.17-23
The tribe of Issachar is granted its territory.
The Territory of Asher: Joshua 19.24-31
The tribe of Asher is granted its territory.
The Territory of Naphtali: Joshua 19.32-39
The tribe of Naphtali is granted its territory.
The Territory of Dan: Joshua 19.40-48
The tribe of Dan is granted its territory.
Joshua's Inheritance: Joshua 19.49-51
The land completely divided,m the Israelites give Joshua an inheritance: Timnath-serath in the hill country of Ephraim. He rebuilds the town and settles it.
The dividing of the land is complete.
Showing posts with label Sandwich Structure. Show all posts
Showing posts with label Sandwich Structure. Show all posts
Monday, October 4, 2010
Wednesday, September 29, 2010
Joshua 4-5: Dissecting scenes
Joshua 4: Twelve Stones Set Up at Gilgal
Joshua 5: The New Generation Circumcised / The Passover at Gilgal / Joshua's Vision
As we read of Israel's crossing the Jordan in yesterday's reading, the parallel with the previous generation's crossing of the Red Sea became apparent. Today the parallel continues, as Israel finds itself on the opposite bank and the water close back in.
Twelve Stones Set Up at Gilgal: Joshua 4
When the entire nation completes its crossing, the Lord commands Joshua to select 12 men, one from each tribe, and command them to each take a stone from the middle of the Jordan where the priests' feet stood, and lay them down in the camp. Joshua commands this, telling the men the reason for the action is as a remembrance for future generations of when the Lord cut off the waters. The stones will serve as a memorial. In an interesting twist, the language seems to indicate that the fetching of the rocks happens as the stream is crossed, not after. More on this later.
A strange (and seemingly contradictory) etiological note then informs the reader that Joshua set up twelve stones in the middle of the Jordan, where the priests stood. There seems here to be a mixing of traditions: one in which the stones are in the river and another in which they are in the camp. The two tales probably appear right next to each other because to the biblical author they represent a very similar idea within the same story - much as the Noah narrative mixes contradictory narratives to form a cohesive whole.
We then take a step back in time to again watch the people cross the Jordan "in haste." [Chronology and location within this passage are sketchy - likely the author is combining multiple traditions.] The priests, bearing the ark, are then said to have "crossed over in front of the people," which would be a pretty difficult taken literally. However, the biblical author takes a view of biblical narrative that all accounts are equally valid. Therefore there is nothing wrong with a mixing of traditions. In fact, it shows that multiple sources (each considered true) are backing the author up!
The account then shifts again to a militaristic crossing: "About forty thousand armed for war crossed over before the Lord to the plains of Jericho for battle" (Josh. 4.13).
A brief insertion then informs us that that same day the Lord exalts Joshua and the people stand in awe of him, as they stood in awe of Moses.
Once Israel has crossed (finally) the priests journey out with the ark, and when they touch dry ground the water resumes its normal flow.
The people crossed the Jordan on the tenth day of the first month, and camp in Gilgal on the eastern border of Jericho.
We are left with a second reminder of the meaning of the twelve stones:
It turns out boundary for the dialogue-bound narration is further explicated:
In any case, the new generation must be circumcised, because the practice was put on hold in the wilderness. Joshua circumcises all the men, and they remain in camp until they are healed. This etiological story explains the naming of Gibeath-haaraloth, literally meaning "foreskin hill." It also explains the naming of Gilgal, a word related to "roll," because that is where the Lord tells Joshua, "Today I have rolled away from you the disgrace of Egypt."
The Passover at Gilgal: Joshua 5.10-12
The Israelites hold the passover in the plains of Jericho. After that day, the manna ceases to fall, and the Israelites officially begin to eat the produce of the land.
Joshua's Vision: Joshua 5.13-15
One day Joshua is by Jericho when he sees a man with a drawn sword in hand. Joshua asks, "Are you one of us, or one of our adversaries?" The man replies, "Neither; but as commander of the army of the Lord I have now come."
Joshua falls to his face and worships, asking the man what he commands. The commander responds, "Remove the sandals from your feet, for the place where you stand is holy."
The sandal removal scene is a type scene intended to show the similarities between Moses and Joshua. Just as Moses led Israel across the Red Sea, so Joshua led Israel across the Jordan. Just as Moses removes his sandals when he encounters the burning bush, so Joshua removes his sandals when he encounters the commander of the Lord's army.
Joshua 5: The New Generation Circumcised / The Passover at Gilgal / Joshua's Vision
As we read of Israel's crossing the Jordan in yesterday's reading, the parallel with the previous generation's crossing of the Red Sea became apparent. Today the parallel continues, as Israel finds itself on the opposite bank and the water close back in.
Twelve Stones Set Up at Gilgal: Joshua 4
When the entire nation completes its crossing, the Lord commands Joshua to select 12 men, one from each tribe, and command them to each take a stone from the middle of the Jordan where the priests' feet stood, and lay them down in the camp. Joshua commands this, telling the men the reason for the action is as a remembrance for future generations of when the Lord cut off the waters. The stones will serve as a memorial. In an interesting twist, the language seems to indicate that the fetching of the rocks happens as the stream is crossed, not after. More on this later.
A strange (and seemingly contradictory) etiological note then informs the reader that Joshua set up twelve stones in the middle of the Jordan, where the priests stood. There seems here to be a mixing of traditions: one in which the stones are in the river and another in which they are in the camp. The two tales probably appear right next to each other because to the biblical author they represent a very similar idea within the same story - much as the Noah narrative mixes contradictory narratives to form a cohesive whole.
We then take a step back in time to again watch the people cross the Jordan "in haste." [Chronology and location within this passage are sketchy - likely the author is combining multiple traditions.] The priests, bearing the ark, are then said to have "crossed over in front of the people," which would be a pretty difficult taken literally. However, the biblical author takes a view of biblical narrative that all accounts are equally valid. Therefore there is nothing wrong with a mixing of traditions. In fact, it shows that multiple sources (each considered true) are backing the author up!
The account then shifts again to a militaristic crossing: "About forty thousand armed for war crossed over before the Lord to the plains of Jericho for battle" (Josh. 4.13).
A brief insertion then informs us that that same day the Lord exalts Joshua and the people stand in awe of him, as they stood in awe of Moses.
Once Israel has crossed (finally) the priests journey out with the ark, and when they touch dry ground the water resumes its normal flow.
The people crossed the Jordan on the tenth day of the first month, and camp in Gilgal on the eastern border of Jericho.
We are left with a second reminder of the meaning of the twelve stones:
"For the Lord your God dried up the waters of the Jordan for you until you crossed over, as the Lord your God did to the Red Sea, which he dried up for us until we crossed over."Have we heard this anywhere before? Maybe in the words of Rahab in Joshua 2?
(Josh. 4.23)
"For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt."This clever device is known as "dialogue-bound" narration - akin to envelope structure (AKA pastrami sandwich structure). The narrative is bound by dialogue that expresses the same idea on either side. The narrative is clearly demarcated by the recalled Red Sea crossing. The fact that the author chooses this event to mark off the narrative indicates that the author understands the similarity and helps to tie the two evens together - both as miraculous acts of God delivering his people from a hostile land. Indeed, the people are delivered,
(Josh. 1.10)
"So that all the peoples of the earth may know that the hand of the Lord is mighty, and so that you may fear the Lord your God forever.The New Generation Circumcised: Joshua 5.1-9
(Josh. 4.24)
It turns out boundary for the dialogue-bound narration is further explicated:
When all the kings of the Amorites beyond the Jordan to the west, and all the kings of the Canaanites by the sea, heard that the Lord had dried up the waters of the Jordan for the Israelites until they had crossed over, their hearts melted, and there was no longer any spirit in them, because of the Israelites.Rahab had something to say about this in Joshua 2:
(Josh. 5.1).
"As soon as we heard [of the crossing the Red Sea and the Israelites' might in battle], our hearts melted, and there was no courage left in any of us because of you."My, that all ties up nicely, wouldn't you say?
In any case, the new generation must be circumcised, because the practice was put on hold in the wilderness. Joshua circumcises all the men, and they remain in camp until they are healed. This etiological story explains the naming of Gibeath-haaraloth, literally meaning "foreskin hill." It also explains the naming of Gilgal, a word related to "roll," because that is where the Lord tells Joshua, "Today I have rolled away from you the disgrace of Egypt."
The Passover at Gilgal: Joshua 5.10-12
The Israelites hold the passover in the plains of Jericho. After that day, the manna ceases to fall, and the Israelites officially begin to eat the produce of the land.
Joshua's Vision: Joshua 5.13-15
One day Joshua is by Jericho when he sees a man with a drawn sword in hand. Joshua asks, "Are you one of us, or one of our adversaries?" The man replies, "Neither; but as commander of the army of the Lord I have now come."
Joshua falls to his face and worships, asking the man what he commands. The commander responds, "Remove the sandals from your feet, for the place where you stand is holy."
The sandal removal scene is a type scene intended to show the similarities between Moses and Joshua. Just as Moses led Israel across the Red Sea, so Joshua led Israel across the Jordan. Just as Moses removes his sandals when he encounters the burning bush, so Joshua removes his sandals when he encounters the commander of the Lord's army.
Tuesday, September 28, 2010
Joshua 2-3: More repetitions, entering the promised land
Joshua 2: Spies Sent to Jericho
Joshua 3: Israel Crosses the Jordan
As noted yesterday, the author of Joshua is fond of repetition, and particularly of invoking the crossing miraculous crossing of the Red Sea. The author of Deuteronomy was fond of invoking Israel's deliverance from Egypt as a way to emphasize God's power and dedication to the people. In the same way, the author of Joshua emphasizes the crossing of thresholds - in this case bodies of water - as a way of emphasizing a transition into a new way of life: that body of water once divided lives of oppression and wandering. Now it divides lives of wandering and settlement, the old covenant outside the promised land and the new one within.
Spies Sent to Jericho: Joshua 2
Joshua sends two spies to scope out the promised land, especially Jericho. They enter the house of a prostitute named Rahab and spend the night there. The scene shifts to the King of Jericho, who is told "Some Israelites have come here tonight to search out the land." What he is not told is where these Israelites are staying - but the biblical author is laconic in speech and the king seems to know that Rahab is harboring the spies. He sends orders for her to "Bring out the men who have come to you, who entered your house, for they have come only to search out the whole land." Rahab responds that the men did come to her, but she doesn't know where they came from and furthermore they left before the city gate was closed at dark. She urges the king's men to pursue the men who came to her house. As soon as the pursuers leave, the city gate is shut, ironically keeping the pursuers outside their town and the pursuers within.
[The bolded terms above? Let's just say that the biblical author makes good use of diction when speaking about a prostitute, especially because "come to" can also be rendered "come into."]
The biblical author then reveals another dramatic irony [a type of irony - not irony that is dramatic] to us: "She had, however, brought them up to the roof and hidden them with the stalks of flax she had laid out on the roof." But why is she helping them? And why is she drying stalks of flax if she is a prostitute?
Rahab tells the Israelites: "I know that the Lord has given you the land, and the dread of you has fallen on us, and that all the inhabitants of the land melt in fear before you" (Josh. 2.9). The people of the promised land recognize that the Lord is very powerful, drying up the read sea and causing Israel to defeat its enemies: "The Lord you God is indeed God in heaven above and on earth below" (Josh. 2.11). This is a great compliment to the Israelites coming from a "pagan" of the promised land. It justifies Israel's actions and reassures them of their future success.
Rahab then asks that her family be spared when the Israelites attack Jericho. The spies agree, on the condition that Rahab does not tell anyone about them.
Rahab lets the spies down by a rope through the window - apparently her house is located along the outside wall of the city [meaning that this is a fortified city and she is living in what is probably a storeroom]. Rahab advises the spies to flee to the hill country, where the pursuers will not find them. The spies respond with commands that if she does not tie a crimson cord in the window, and does not keep her family in her house, and reveals the mission of the spies, then they will be released from the oath.
The spies spend three days in the hills before returning to Joshua. Unlike the return of the spies under Moses, (of whom only Joshua and Caleb gave a positive report, the spies' report this time is positive:
The Israelites set out early in the morning for the Jordan, where they camp for three days. On the third day the officers go through the camp and command the people that they are to follow the ark of the covenant (carried by the levitical priests) across the Jordan, keeping a distance of 2,000 cubits (3,000 feet). In this symbolic act, the Israelites are literally following the commands of God as they enter the promised land - anticipating the adherence to God's commands that will hopefully typify Israelite religion in the promised land. Joshua commands that the Israelites sanctify themselves in preparation for the crossing the next day.
The Lord then speaks to Joshua, telling him that he will be treated by God as Moses was and that he will be exalted by the people. The Lord tells Joshua to tell the Levitical priests to stand still when they enter the Jordan.
The scene then cuts to Joshua speaking to the Israelites. He informs them there will be a sign of the "living God" that will drive out all of Israel's enemies from the promised land. Twelve men, one from each tribe, is to be selected. When the soles of the feet of the priests touch the water, "The waters of the Jordan flowing from above shall be cut off; they shall stand in a single heap" (Josh. 3.13). This is the sign of the living God.
The cutting off of water invokes the Red Sea crossing, and in fact this is the second mention of the event in two chapters. Israel must pass through certain phases in order to enter the promised land. They must literally cross boundaries with the help of God. Both boundaries in this instance are the same: a body of water from Egypt to the wilderness, a body of water from the wilderness to the promised land. Once that threshold is crossed, Israel becomes more liberated and steps into a different relationship with God.
When the feet of the priests do touch the Jordan, the waters dam themselves and the people are able to cross.
So begins the Israelites' residence in the promised land.
Joshua 3: Israel Crosses the Jordan
As noted yesterday, the author of Joshua is fond of repetition, and particularly of invoking the crossing miraculous crossing of the Red Sea. The author of Deuteronomy was fond of invoking Israel's deliverance from Egypt as a way to emphasize God's power and dedication to the people. In the same way, the author of Joshua emphasizes the crossing of thresholds - in this case bodies of water - as a way of emphasizing a transition into a new way of life: that body of water once divided lives of oppression and wandering. Now it divides lives of wandering and settlement, the old covenant outside the promised land and the new one within.
Spies Sent to Jericho: Joshua 2
Joshua sends two spies to scope out the promised land, especially Jericho. They enter the house of a prostitute named Rahab and spend the night there. The scene shifts to the King of Jericho, who is told "Some Israelites have come here tonight to search out the land." What he is not told is where these Israelites are staying - but the biblical author is laconic in speech and the king seems to know that Rahab is harboring the spies. He sends orders for her to "Bring out the men who have come to you, who entered your house, for they have come only to search out the whole land." Rahab responds that the men did come to her, but she doesn't know where they came from and furthermore they left before the city gate was closed at dark. She urges the king's men to pursue the men who came to her house. As soon as the pursuers leave, the city gate is shut, ironically keeping the pursuers outside their town and the pursuers within.
[The bolded terms above? Let's just say that the biblical author makes good use of diction when speaking about a prostitute, especially because "come to" can also be rendered "come into."]
The biblical author then reveals another dramatic irony [a type of irony - not irony that is dramatic] to us: "She had, however, brought them up to the roof and hidden them with the stalks of flax she had laid out on the roof." But why is she helping them? And why is she drying stalks of flax if she is a prostitute?
Rahab tells the Israelites: "I know that the Lord has given you the land, and the dread of you has fallen on us, and that all the inhabitants of the land melt in fear before you" (Josh. 2.9). The people of the promised land recognize that the Lord is very powerful, drying up the read sea and causing Israel to defeat its enemies: "The Lord you God is indeed God in heaven above and on earth below" (Josh. 2.11). This is a great compliment to the Israelites coming from a "pagan" of the promised land. It justifies Israel's actions and reassures them of their future success.
Rahab then asks that her family be spared when the Israelites attack Jericho. The spies agree, on the condition that Rahab does not tell anyone about them.
Rahab lets the spies down by a rope through the window - apparently her house is located along the outside wall of the city [meaning that this is a fortified city and she is living in what is probably a storeroom]. Rahab advises the spies to flee to the hill country, where the pursuers will not find them. The spies respond with commands that if she does not tie a crimson cord in the window, and does not keep her family in her house, and reveals the mission of the spies, then they will be released from the oath.
The spies spend three days in the hills before returning to Joshua. Unlike the return of the spies under Moses, (of whom only Joshua and Caleb gave a positive report, the spies' report this time is positive:
"Truly the Lord has given all the land into our hands; moreover all the inhabitants of the land melt in fear before us."Israel Crosses the Jordan: Joshua 3
The Israelites set out early in the morning for the Jordan, where they camp for three days. On the third day the officers go through the camp and command the people that they are to follow the ark of the covenant (carried by the levitical priests) across the Jordan, keeping a distance of 2,000 cubits (3,000 feet). In this symbolic act, the Israelites are literally following the commands of God as they enter the promised land - anticipating the adherence to God's commands that will hopefully typify Israelite religion in the promised land. Joshua commands that the Israelites sanctify themselves in preparation for the crossing the next day.
The Lord then speaks to Joshua, telling him that he will be treated by God as Moses was and that he will be exalted by the people. The Lord tells Joshua to tell the Levitical priests to stand still when they enter the Jordan.
The scene then cuts to Joshua speaking to the Israelites. He informs them there will be a sign of the "living God" that will drive out all of Israel's enemies from the promised land. Twelve men, one from each tribe, is to be selected. When the soles of the feet of the priests touch the water, "The waters of the Jordan flowing from above shall be cut off; they shall stand in a single heap" (Josh. 3.13). This is the sign of the living God.
The cutting off of water invokes the Red Sea crossing, and in fact this is the second mention of the event in two chapters. Israel must pass through certain phases in order to enter the promised land. They must literally cross boundaries with the help of God. Both boundaries in this instance are the same: a body of water from Egypt to the wilderness, a body of water from the wilderness to the promised land. Once that threshold is crossed, Israel becomes more liberated and steps into a different relationship with God.
When the feet of the priests do touch the Jordan, the waters dam themselves and the people are able to cross.
So begins the Israelites' residence in the promised land.
Friday, September 10, 2010
Deuteronomy 12-13: Don't be pagan
Deuteronomy 12: Pagan Shrines to Be Destroyed / A Prescribed Place of Worship
Deuteronomy 13: Warning Against Idolatry
Deuteronomy 14: Pagan Practices Forbidden
Today's reading focuses on paganism, specifically in keeping the Israelites from falling to pagan practices. The Israelites are a holy people, a separate people from the pagans that they are to cast out from the promised land with the help of God. Abstention from pagan practices differentiate the Israelites from the pagans, and prove to YHWH their obedience.
The reading today has a variant of envelope structure.
On Envelope Structure
The important part of the message sits between two smaller pieces of text that differentiate it. If it helps, think of it as a pastrami sandwich from a New York deli - the kind of sandwich with a pound of meat between two thin slices of bread. The meat is what's important - it's a pastrami sandwich, after all. But the bread on either side provides something you can hold on to, giving any sandwich its essential sandwichness.
I hereby dub this structure Pastrami Sandwich Structure. Look for it in a bible near you.
However, today's post is not quite pastrami sandwich. In fact, it is more like a Club Sandwich, with three slices of "bread" that hold the good stuff inside.
In a logical progression, the first invokes the ancestral covenant, the second invokes the children of the current generation, and the third invokes the Israelites as a collective group. Let me show you.
It opens like this:
Israelite worship is to be vastly different than pagan worship, and therefore the Israelites are to completely demolish any place where the pagans would worship their gods. This destruction revolves around a theme of names. The Israelites are to "Break down their altars, smash their pillars, burn their sacred poles with fire, and hew down the idols of their gods, and thus blot out their name from their places" (Deut. 12.3). A name is a symbol of power, so once the names of the pagan gods are blotted out they are powerless. In turn, the Lord's name is to appear as the new power in the area. The place God chooses will be "a dwelling for his name" (Deut. 12.11).
The catch is that the Lord's name and the place of worship is to be in one place only. Prior to this commandment worship of YHWH as well as the pagan gods could take place virtually anywhere. Jacob was particularly proficient in establishing altars to the Lord. Henceforth worship (as well as the sacrifices, tithes, burnt offerings, donations, and gifts of firsts) will be centralized in one place to be designated by God. This commandments logically coincides with the end of the wandering in the desert. It would not make much sense to give this commandment, say, in Exodus, where the Israelites were moving around a great deal.
A Prescribed Place of Worship: Deuteronomy 12.13-28
Again the biblical author cautions the congregation that sacrifices are to be centralized. However, the regulations regarding eating meat are relaxed. [Having settled down, the] Israelites may eat meat any time they want, whether or not they are in a state of ritual purity. The only stipulation is that the blood must be completely drained from the animal; under no circumstance are the Israelites to eat blood. Now the Israelites may eat meat whenever they wish, as long as they follow the correct practice for obtaining and eating it.
Tithes, firstlings, and sacrifices, however, must be presented to the Lord at the place of centralized worship. These are to be eaten in a great company with sons and daughters, male and female slaves, and the Levites of the tribe.
Proper eating procedure ensures the proper relationship between Israel and the Lord. The concern for proper practice is known as orthopraxy, meaning (fittingly) "proper practice." The religion of the Israelites as well as Judaism today is one of adherence to a set of rules - orthopraxy. Orthodoxy, on the other hand, means "proper belief" and is based on doctrinal belief. Though God is very concerned that his people follow him, it is not their doctrinal belief that he seeks - that seems somewhat anachronistic - belief was not as important back then as it is in today's society. Rather, the Israelites express their dedication to God through their actions - proper practice - orthopraxy.
Warning Against Idolatry: Deuteronomy 12.29-13.18
The author, writing Moses' speech, warns against imitating the nations that they are about to drive out. The Israelites are not even to wonder how the pagans' gods were worshiped. But this is apparently for a good reason: pagans have done everything that is abhorrent to the Lord in the name of religion. They have even burned their sons and daughters. [As opposed to the Lord, who only uses this to test allegiance.]
Prophets will appear among the Israelites, but if they advocate following other gods they should not be heeded and in fact should be killed. This is a test from the Lord to see if his people love him indeed.
Pagan gods are not the gods of the ancestors and therefore not the God of Israel. Even family members that advocate following these gods should be stoned to death. If an entire town is found to be following other gods, they shall be blotted out entirely, along with their children and livestock. The spoil shall be set in the public square and burned along with the rest of the city. The town should never be rebuilt. This entire town is unholy, and no one should take anything from it.
Pagan Practices Forbidden: Deuteronomy 14.1-2
See above in the sandwich structure portion for these mere two verses!
Deuteronomy 13: Warning Against Idolatry
Deuteronomy 14: Pagan Practices Forbidden
Today's reading focuses on paganism, specifically in keeping the Israelites from falling to pagan practices. The Israelites are a holy people, a separate people from the pagans that they are to cast out from the promised land with the help of God. Abstention from pagan practices differentiate the Israelites from the pagans, and prove to YHWH their obedience.
The reading today has a variant of envelope structure.
On Envelope Structure
The important part of the message sits between two smaller pieces of text that differentiate it. If it helps, think of it as a pastrami sandwich from a New York deli - the kind of sandwich with a pound of meat between two thin slices of bread. The meat is what's important - it's a pastrami sandwich, after all. But the bread on either side provides something you can hold on to, giving any sandwich its essential sandwichness.
I hereby dub this structure Pastrami Sandwich Structure. Look for it in a bible near you.
However, today's post is not quite pastrami sandwich. In fact, it is more like a Club Sandwich, with three slices of "bread" that hold the good stuff inside.
In a logical progression, the first invokes the ancestral covenant, the second invokes the children of the current generation, and the third invokes the Israelites as a collective group. Let me show you.
It opens like this:
These are the statutes and ordinances that you must diligently observe in the land that the Lord, the God of your ancestors, has given you to occupy all the days that you live on the earth.Continues like this:
(Deut. 12.1)
Be careful to obey all these words that I command you today, so that it may go well with you and with your children after you forever, because you will be doing what is good and right in the sight of the Lord your God.And closes like this:
(Deut. 12.28)
You are the children of the Lord your God. You must not lacerate yourselves or shave your forelocks for the dead. For you are a people holy to the Lord you God; it is you the Lord has chosen out of all the peoples on earth to be his people, his treasured possession.Pagan Shrines to Be Destroyed: Deuteronomy 12.1-12
(Deut. 14.1-2)
Israelite worship is to be vastly different than pagan worship, and therefore the Israelites are to completely demolish any place where the pagans would worship their gods. This destruction revolves around a theme of names. The Israelites are to "Break down their altars, smash their pillars, burn their sacred poles with fire, and hew down the idols of their gods, and thus blot out their name from their places" (Deut. 12.3). A name is a symbol of power, so once the names of the pagan gods are blotted out they are powerless. In turn, the Lord's name is to appear as the new power in the area. The place God chooses will be "a dwelling for his name" (Deut. 12.11).
The catch is that the Lord's name and the place of worship is to be in one place only. Prior to this commandment worship of YHWH as well as the pagan gods could take place virtually anywhere. Jacob was particularly proficient in establishing altars to the Lord. Henceforth worship (as well as the sacrifices, tithes, burnt offerings, donations, and gifts of firsts) will be centralized in one place to be designated by God. This commandments logically coincides with the end of the wandering in the desert. It would not make much sense to give this commandment, say, in Exodus, where the Israelites were moving around a great deal.
A Prescribed Place of Worship: Deuteronomy 12.13-28
Again the biblical author cautions the congregation that sacrifices are to be centralized. However, the regulations regarding eating meat are relaxed. [Having settled down, the] Israelites may eat meat any time they want, whether or not they are in a state of ritual purity. The only stipulation is that the blood must be completely drained from the animal; under no circumstance are the Israelites to eat blood. Now the Israelites may eat meat whenever they wish, as long as they follow the correct practice for obtaining and eating it.
Tithes, firstlings, and sacrifices, however, must be presented to the Lord at the place of centralized worship. These are to be eaten in a great company with sons and daughters, male and female slaves, and the Levites of the tribe.
Proper eating procedure ensures the proper relationship between Israel and the Lord. The concern for proper practice is known as orthopraxy, meaning (fittingly) "proper practice." The religion of the Israelites as well as Judaism today is one of adherence to a set of rules - orthopraxy. Orthodoxy, on the other hand, means "proper belief" and is based on doctrinal belief. Though God is very concerned that his people follow him, it is not their doctrinal belief that he seeks - that seems somewhat anachronistic - belief was not as important back then as it is in today's society. Rather, the Israelites express their dedication to God through their actions - proper practice - orthopraxy.
Warning Against Idolatry: Deuteronomy 12.29-13.18
The author, writing Moses' speech, warns against imitating the nations that they are about to drive out. The Israelites are not even to wonder how the pagans' gods were worshiped. But this is apparently for a good reason: pagans have done everything that is abhorrent to the Lord in the name of religion. They have even burned their sons and daughters. [As opposed to the Lord, who only uses this to test allegiance.]
Prophets will appear among the Israelites, but if they advocate following other gods they should not be heeded and in fact should be killed. This is a test from the Lord to see if his people love him indeed.
Pagan gods are not the gods of the ancestors and therefore not the God of Israel. Even family members that advocate following these gods should be stoned to death. If an entire town is found to be following other gods, they shall be blotted out entirely, along with their children and livestock. The spoil shall be set in the public square and burned along with the rest of the city. The town should never be rebuilt. This entire town is unholy, and no one should take anything from it.
Pagan Practices Forbidden: Deuteronomy 14.1-2
See above in the sandwich structure portion for these mere two verses!
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