Intro to biblical times

(Note: for this assignment I was supposed to take several evemts from the OT and show how they played out in the later history of Israel and then give a theological interpretation. this paper has received the lowest score of any paper I've written. For sone reason I can't get the footnotes to post correctly. I'm sorry about that.)

PART ONE Genesis 1:2,6-9 - God Divides the Waters
The Spirit of God moved over the face of the deep. God divided the waters and set bounds for the seas. God commands and the waters obey. We will see this motif repeated in Exodus.
God divides the Red Sea . In this instance we see not only God’s power over water but in the mention of the wind (Grk: pneuma / Heb: ruach / Eng: spirit or breath or wind) dividing the waters of the Red Sea we see a small-scale reenactment of Gen. 1:2,6-9)
The motif is seen again Joshua 3 where God stops the flow of the Jordan River, thus dividing the waters upstream from those downstream. Though there is no Spirit/Wind mentioned, God is still present; He is sitting on his throne between the cherubim of the Ark. And it is in Joshua 3 that God is for the first time declared to be "Lord of all the Earth" .
What is the main point of God controlling water? The point is that God is the Lord of all the Earth. There is nothing mightier than Him, not even the primal life sustaining and life taking force of water.
I am aware of the water serpent myths of the ancient near east, and that many scholars look to those myths (especially the Ba’al myth and the Enuma Elish) to shed light on the Bible. There are many sections of the Old Testament, and even the New Testament that use these sea-monster myths as cultural touch-points. For instance, several places in the Old Testament mention that God has crushed the head of the sea-serpent and has set the boundaries of the earth . But I think some scholars have gone to far and see the influence of these primordial combat myths in texts where they are not. For example, Cross writes:
"As a matter of fact, the earliest sources (principally the Song of Marian in Exodus 15) do not equate the crossing of the Red Sea with the killing of the Dragon by the Divine Warior, but it is highly likely that the role of the sea in the Exodus story was singled out and stressed because of the ubiquitis motif of the cosmogonic battle between the creator god and the Sea in West Semitic mythology."

He might as well say, "The text doesn’t say it, and there really isn’t any evidence for it, but the song in Exodus 15 is only important because it reflects the local pagan mythology". Scholars such as Cross seem to misunderstand that like Jesus’ use of agrarian motifs to explain the Kingdom of God, the references to pagan mythology are merely a tool of communication. The kingdom of God is not derived from 1st century horticultural practices. Neither is the ubiqity of sea-serpent myths in the ancient near-east sufficient reason to suppose Miriam’s song or the song’s location in the narrative, are derived from or "stressed" because of the myths.
We see these last two divisions of water (e.g. the Red Sea and the Jordan) celebrated in Psalm 114/113. With mocking joy the Psalmist sings: "What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?" The whole Psalm is nothing but exultation in God being the "Lord of all the Earth". There is nothing greater than God.
But God is not content to be "Lord of all the Earth" without using that Lordship to good ends. His love for humanity is very practical. We see this in Jesus’ command over water. In turning the water to wine He shows us that He cares for our happiness .
At His baptism He made the water able to the wash away our sins . In calming the Sea of Galilee and saving the lives of His Disciples he shows us that he cares about our physical safety. Our emotions (indicating our souls), our spirits, and our bodies: our entire persons are shown to be of interest to God, by his control of water.

PART TWO Genesis 6:17-18 -Noah and Abstinence from Sex
Traditional Jewish commentators look at the order of entrance into the ark (Noah and his sons followed by Noah’s wife and his sons’ wives) as an indication that God expected Noah and his family to abstain from sexual relations during the flood.
We can see abstinence from sex in times of crisis throughout the history of Israel. For example, Uriah the Hittitie refused to have sex with his wife while the army of Israel was at war. And though the Biblical text establishing the Yom Kippur does not mention it, abstaining from sex is a traditional part of the 25-hour fast for that holy day. Why did these men abstain from sexual relations with their wives? The Prophet Noah, it seems was following an explicit command from God. But the Bible contains no such command that would cause Uriah and those observing Yom Kippur to abstain from sex.
1 Samuel 21:1-6 can shed light on this situation. We read there, that the Prophet King David and his small army were fleeing for their lives and came to Nob where the Tabernacle was then located. David wanted to feed his men but the high priest only had hallowed bread for the priests. When the priest learned that David and his men had not had sex for three days he gave them the bread. It would seem that holy warriors who are properly prepared (e.g. have abstained from sex) attain, at least in part, the same status as the Aaronic priesthood. They shed their ordinary profane reality and attain a sacred reality.
So here is the answer. When dealing with matters of physical life and death (i.e. war or the Flood) or spiritual life and death (i.e. Yom Kippur and, in the Christian context, Lent) sex is seen as something to be avoided. Furthermore, fasting from sex during holy war makes one more acceptable to God.

PART THREE Genesis 14:1-24 - Abram and Melchezedik
Leaving aside the fact that this chapter tells of what must have been an awesome spectacle: A war involving nine kings, the looting of cities, the kidnapping of Abram’s nephew, a night-time attack by 318 commandos, and armies of giants (It almost sounds like a script for a Hollywood movie!) there are several very important things to learn from this chapter. In fact, the importance of this story in the Old Testament narrative can not be overstated. In addition to being "the only chapter in the Book of Genesis that connects a patriarch with great historic events that bring him out onto the international stage" it establishes the paradigm by which the people of God, whether ancient Israelite or modern Christian, should relate to wealth, political power, and war.
Wealth: Abram turned down wealth offered by the king of the wicked Sodomites. He will not be made rich by an evil man.
War: Abram did not go to war for glory, power, honor, riches, nor for any other thing; he fought only for the sake of his love for his kinsman, Lot. But in rescuing Lot he saves an entire city.
Political Power: Though the king of Sodom owed Abram his city, Abram refused to demand the kingship for himself, or even ingratiate himself with the king of Sodom.
Fokkelman describes Abram’s other-worldly focus: "…he does not want to be involved because his destiny is of a completely different nature."
I do not know if the poet and hieromartyr St. Dal-lan For-gaill of Ireland had this story in mind when he wrote "Be Thou My Vision" but ever since I heard a particular sermon on this text I hear his words every time I think of Abraham:
"Riches I heed not, nor man’s empty praise,
Thou mine Inheritance, now and always:
Thou and Thou only, first in my heart,
High King of Heaven, my Treasure Thou art."

There is no question that another poet, the Prophet King David had this story in mind when he wrote Psalm 110/109 . He even says the Messiah will be a priest after the order of Melchzedick. And so it is here that we must discuss Melchezedik . Why? Because Melchezedik cuts through all of the politics, cuts through the personalities, cuts through all of the stuff the world thinks is important and goes directly to what God thinks is important.
In the narrative of this chapter there is only one brief moment of conversation, indeed it could be argued that the whole point of the war is to set the stage for this conversation. After the war two kings come to the Valley of Saveh to meet with Abram. One is the king of Sodom. The other is Melchezedik (king of righteousness or righteous king), the king of Salem (peace) which is the city we know as Jerusalem, but he is not just a king, he is a priest. And not just a priest of any old local deity, but of "The Most High God".
So, what happens? Worship happens. When they talk they do not speak of war or politics. No. Melchezedik comes with a sacrifice of bread and wine , and blessings for both God and Abram.
While this worship is going on the king of Sodom is forced to wait. But eventually he tires of waiting and interjects his offer of the spoils to Abram. Notice that he does not offer thanks , merely an offer of spoils. But this isn’t an act of gratitude. We can see that from the words used: "Give me the people, you take the goods". And that is all. He is in a hurry and wants this business to be over with. But Abram not only declines the offer, he makes sure the Sodomite king understands that it is for spiritual reasons that he declines the settlement - he has sworn an oath before God. There will be no dirty money in Abram’s treasury.
One of the points of this story is the contrast between what the world sees as important and what is a key events (the meeting of Abram and Melchezedick, and the introduction of bread and wine as sacrifice) in the history of salvation. Kingdoms and empires are mere tools in God’s hands. This motif will be repeated many times through the Old Testament. For example, the nation of Moab was used as a scourge by God . Likewise, the Babylonian invasion and the exile of Judah happened not because Nebuchadnezzar wanted to expand his empire but because God was punishing Judah for the sins of Manasseh . And eventually, many centuries after this war of nine kings recorded in Genesis 14, God will cause the Roman Empire to unknowingly get a Virgin to Bethlehem in time for the Son to be born.



PART FOUR Genesis 3:21 – The Origin of Animal Sacrifice

I’ve noticed that Genesis records people making sacrifices to God long before God offers any instructions regarding sacrifices. In fact, as we know from the account of Cain and Able , God accepts and rejects (with horrible consequences) sacrifices before there is any record of God giving instructions for how to offer sacrifices. So, let me make an educated guess. Commenting on Genesis 3:21, St. Ephraim the Syrian wrote:
"One may suppose that the first parents, touching their waists with their hands found that they were clothed with garments made of animal skins-killed, it may be, before their very eyes, so that they [e.g. Adam and Eve]…in their [e.g. the animals] very death might see the death of their [e.g. Adam and Eve] own body."

I think that all animal sacrifices in all human societies are ultimately derived from what God did in Genesis 3:21 . Our race knows instinctively that we need to make sacrifices to appease God/gods, or perhaps, as Carl Jung might have said, there is a collective consciousness that we are naked and need to be covered with another’s skin.
We can see the development of animal sacrifice through the Old Testament. Not very long after the event of Genesis 3:21, Cain and Righteous Able offered sacrifices . When the Prophet Noah entered the Ark he took two of every animal, except of clean animals he took seven . Clean for what purpose? I assume that since no one had been given permission to eat animals before the flood, that when God gave instructions for sacrifice he included a lists of clean and unclean animals, that is fit and unfit for sacrifice. And when the Prophet Noah came out of the ark he built an altar and offered to God the clean animals and birds upon that altar .
There are a couple of important developments in the history of animal sacrifice that should be commented upon. When Abraham took his son Isaac to Mount Moriah to sacrifice him to God Abrham said, "God will provide himself a lamb" . Up until this moment it was assumed that men provided the sacrifice, but here we have Abraham speaking in faith that God will provide the sacrifice .
Exodous 24 records an awesome experience in the history of mankind. Moses built twelve altars at the foot of the mountain and had seventy men sacrifice bulls on the altars as "fellowship offerings". Then they went up the mountain and…
"Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel. Under his feet was something like a pavement made of sapphire, clear as the sky itself. But God did not raise his hand against these leaders of the Israelites; they saw God, and they ate and drank."

They ate and drank in the presence of God. They were not merely appeasing God by their sacrifices. They were in fellowship with God.
During Solomon’s reign, the sacrificial cult was officially centralized and located in the Temple, on Mount Moria , in Jerusalem, the same place where Abraham went to offer Isaac on an altar.
Prior to the writing of Psalm 51/50 by the Prophet King David, sacrifice was seen as the way for a man to be cleansed of his sins . But in this Psalm we find David begging God to purify him and forgive him his sins so that he will be able to offer sacrifices.
"Have mercy (Heb: chessed) on me… blot out my transgressions…wash… me… clean me… purge me… wash me… blot out all my iniquities… create in me a clean heart… deliver me from blood-guiltiness… For thou desirest not sacrifice; else would I give [it]: thou delightest not in burnt offering. (vv. 1-14)

Then David says the most amazing thing:
"The sacrifices of God [are] a broken spirit: a broken and a contrite heart… Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar. (vv. 17-19)

This idea that righteousness is required before an acceptable sacrifice can be offered is stated emphatically and unambiguously by the prophets…
I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts…But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.

O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness [is] as a morning cloud, and as the early dew it goeth away therefore have I hewed [them] by the prophets; I have slain them by the words of my mouth: and thy judgments [are as] the light [that] goeth forth. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.

Later in Jewish history this theme of righteousness being more important than sacrifice is taken up by the Jewish sages in the Talmud…
"R. Eleazar stated, Greater is he who performs tzedakah than [he who offers] all the sacrifices, for it is said, To do tzedek (justice), and justice is more acceptable to the Lord than sacrifice."

We see the requirement of righteousness before sacrifice fulfilled by Christ, the blessed man who walks not in the counsel of the ungodly, who stands not in the way of sinners, who sits not in the seat of the scornful. We see the institution of animal sacrifice in Gen. 3:21 , and all of the sacrificial events at Moriah/Salem/Jerusalem as prophecies of Jesus passion, which took place on the same mountain though it was called Calvary and Golgotha. In the meal before God in Exodus 24 and in Melchezidick’s bread and wine we see a promise that we will eat not only with God but actually, truly eat the Son of God, the Lamb .




Exodus 14:21-29
Joshua 3
Psalm 99(Masoretic)/98(Septuagint):1
Joshua 3:11
Rev. 12:1-13:9 for example
Mary K. Wakeman, makes an argument for an "earth monster" as well as a sea monster in "The Biblical Earth Monster in the Cosmgonic Combat Myth" Journal of Biblical Literature, Volume 88, Number 3 (September 1969), pages 313-320
Psalm 74/73:12-17, Psalm 89/88:10, Psalm 104/103:5-9, Job 26:8-13
Frank Cross in "Biblical Motifs", ed. Alexander Altman, (Cambridge: Harvard University Press: 1966) page 16, Cited in Wakeman, op. cit.
Judges 9:13
Ven. Alexander Schmemann, "Of Water & The Spirit" (Crestwood, NY: SVS Press, 1974), page 41
Hayim Granot, "Noah and His Family Relations" in Jewish Bible Quarterly, Volume 28, Number 1, January-March, 2000 (Jewish Bible Society: Jerusalem, 2000), page 62
2 Samuel 11
Leviticus 23:26-32
"Yom Kippur" Encyclopædia Britannica from Encyclopædia Britannica Premium Service. [Accessed March 19, 2006].
I have been told that the Babylonian Talmud contains an instruction to abstain from sex on Yom Kippur but I have not been able to verify this.
This is the first mention of war in the Bible.
Gen 14:15 Rephaim, Gen. 14:14 Rephaim and Emim
Julius Wellhausen (in Die Copmosition des Hexateuchs) contends that account of this war is fictitious and not historic, but Albright (in The Archaeology of Palestine and the Bible) has proven him wrong. See Josh McDowell, More Evidence that Demands a Verdict, (Thomas Nelson Publishers: Nashville, 1999), page 444-445
Sarna,Nahum M., Understanding Genesis (New York: Schocken, 1966), page 111. Cited by Brian Morgan in his sermon War, Wealth, and Worship, Catalog Number 1405 (Cupertino, California: Peninsula Bible Church, 2000)
St. Ambrose, "On Abraham" cited in "The Ancient Christian Commentary on Scripture: Old Testament Vol. 2, Genesis 12-50" (Downers Grove, Illinois: Intervarsity Press, 2002), page 23
J.P. Fokkelman, "Time and the Structure of the Abraham Story" an essay in "Oudtestamentische Studien Deel XXV" ed. Van der Woude, A.S. (Leiden: E.J. Brill, 1989) page104
+ 598 by beheading, feast day Jan. 29
Ancient Irish: "Rob tu mo bhoile, a Com-di cri-de" English translation by Mary E. Byrne. Oddly, I’ve only heard this poem by an Orthodox Saint sung in Protestant churches.
Brian Morgan, op.cit.
Brian Morgan, op. cit. – Morgan says this is the most quoted Psalm in the New Testament.
Of course, in doing so we are wise remember and heed the admonition of Abba Copres of Scetis as recorded in the "Sayings of the Desert Fathers".
Brian Morgan, op. cit.
This is the first time in the Bible when someone is called a priest.
Both St. Cyprian of Carthage and St. Augusine of Hippo teach that this was a sacrifice, that the notable feature of Melchezidick’s priesthood is that it is ordained for the offering of bread and wine. Thus, Jesus who instituted Holy Communion at the Last Supper is a priest "after the order of Melchezedick". See "The Ancient Christian Commentary on Scripture: Old Testament Vol. 2, Genesis 12-50" (Downers Grove, Illinois: Intervarsity Press, 2002), pages 26 & 27
This is a striking contrast to the blessing words of Melchezedick. As the Ven. Alexander Schmemann teaches in "For the Life of the World"(Crestview, New York: St. Vladimir’s Seminary Press, 1973) it is only in blessing, (e.g. giving thanks/eucharist) that we fulfill our appointed role in creation. Here we perceive in the King of Sodom’s words that which lies at the heart of his city’s famous wickedness: Foul ingratitude.
Judges 3:12-14
2 Kings 24:1-4
Genesis 4:3-8
St. Ephraim’s explanation of Gen 3:21 seems much more sensible to me than does the more famous explanation by St. Gregory of Nyssa. It seems to me that St. Gregory’s explanation is bordering on gnosticism or Platonism.
Francis Schaffer, "True Spirituality" (Wheaton, Illinois: Tyndale House Publishers, 1971) page 20. Of course, I know this puts me in disagreement with many scholars, such as Rene Girard (see "Violence and the Sacred" [Baltimore: Johns Hopkins University Press, 1977]) and Walter Burkett (see "Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth" [Berkeley and Los Angeles: University of California Press, 1983]). Dealing specifically with sacrifice in the Bible, William Hallo argues in his essay "The Origins of the Sacrificial Cult" (in "Ancient Israelite Religion", Miller, Hanson, MdBride eds. [Philadelphia: Fortress Press, 1987] pages 3-13) that the domestication of animals lead to an uneasiness on the part of the people who raised them and killed them, and that turning slaughter into a religious activity eased the guilt feelings of ancient man. After pointing out the Sumerian and Akkadian myths relating how men were created to feed and care for the gods Hallo goes on to say that these myths are probably not the mythic foundations of animal sacrifice. Instead he relies very heavily on the myth of Luglabanda of Uruk (in Gen 3:3 Uruk is called Erech.) to prove his argument. Both in the Luglabanda myth and in Genesis the eating of animals is authorized by gods/God during a time of crisis when a human being (or in the case of Genesis, all humanity) would die unless animals were consumed.
I wonder, did they return to the gate of Eden and burn their offerings in the presence of the Cherubim?
Genesis 7:2
This is the first recorded instance of someone building an altar.
Genesis 8:20
Genesis 22:8
This is in contrast to those myths of ancient Sumer and Akkadia that speak of men offering food for the nourishment of gods.
Exodus 24:9-11
This is similar to the event of Abraham’s hospitality at of Mamre recorded in Genesis 18:1-8. Also compare to Deuteronomy 14:22-27 where Moses instructs Israel to eat the tithe in the presence of God.
2 Chronicles 3:1
In Job 42:8 we see Job (who might have lived before the time of Abraham) offering a sacrifice so that his friends’ sins will be forgiven.
Amos 5:21-27
Hosea 6:4-6
Sukkah 49b
Psalm 1
Especially when coupled with the prophecy of Genesis 3:15
"…and this image of the banquet remains, throughout the whole Bible, the central image of life. It is the Image of life at its beginning and also the image of life at its end, its fulfillment: ‘…that you eat and drink at my table in my kingdom.’"Ven. Alexander Schmemann, "For the Life of the World", (Crestview, New York: St. Vladimir’s Seminary Press,1973), page 11
Matthew 26:26
1 Corinthians 11:25
John 6

Bibliography


"Ancient Christian Commentary on Scripture, The: Old Testament Vol. 2, Genesis 12-50" (Downers Grove, Illinois: Intervarsity Press, 2002)

Burkett,Walter, "Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth" (Berkeley and Los Angeles: University of California Press, 1983)

Fokkelman, J.P. "Time and the Structure of the Abraham Story" (in "Oudtestamentische Studien, Deel XXV" ed. Van der Woude, A.S. (Leiden et al: E.J. Brill, 1989)

Girard,Rene "Violence and the Sacred" (Baltimore: Johns Hopkins University Press, 1977)

Granot, Hayim, "Noah and His Family Relations" in Jewish Bible Quarterly, Volume 28, Number 1, January-March, 2000 (Jewish Bible Society: Jerusalem, 2000)

Hallo,William, "The Origins of the Sacrificial Cult" in "Ancient Israelite Religion", Miller, Hanson, MdBride eds. (Philadelphia: Fortress Press, 1987)

Morgan, Brian "War, Wealth, and Worship", Catalog Number 1405 (Cupertino, California: Peninsula Bible Church, 2000)

Schaffer, Francis, "True Spirituality" (Wheaton, Illinois: Tyndale House Publishers, 1971)

Schmemann,Ven. Alexander, "For the Life of the World", (Crestview, New York: St. Vladimir’s Seminary Press,1973)

Schmemann,Ven. Alexander, "Of Water & The Spirit" (Crestview, New York: St. Vladimir’s Seminary Press, 1974)

Wakeman,Mary K., "The Biblical Earth Monster in the Cosmgonic Combat Myth" Journal of Biblical Literature, Volume 88, Number 3 (September 1969)

"Yom Kippur" Encyclopædia Britannica from Encyclopædia Britannica Premium Service. [Accessed March 19, 2006].