September 07, 2007
Breadcrumb: Your word against mine... and his
Deut. 19:15-21 talks about witnesses. Yes, even in ancient Israel, you could not convict a man (or woman) on the word of only one witness: you needed at least two or three. Even then, people understood that cases of "your word against mine" had no clear solution except favouring one person over another. Therefore the Bible commanded that you needed multiple witnesses to make any conviction. And just before thinking about bearing false witness, think on this: a false witness who was found out would be served the same sentence he wanted to impose on the defendant.
September 06, 2007
Breadcrumb: It's good to be the king?
Deut. 17:14-20 outline the general qualities of the future kings of the Israelites. In brief, the king will be chosen by god and of the Israelites. He must not "multiply horses" nor "multiply wives" for himself, but instead must keep a copy of the book of the law with him and read it diligently. Finally, he must not try to lift himself above his brethren and think of himself as someone important. All these seem to try to mitigate the tendency of kings to glorify themselves at the expense of their people. Though it's no doubt still good to be the king, it would probably still be frustrating looking across the ocean at the later Roman emperors.
September 05, 2007
Deuteronomy 17-20: This means war
Today's reading is Deuteronomy 17-20 (read it in the KJV or NIV)
Today's passage covers rules for witnesses and law courts; details about the qualities of future kings of the Israelites; a list of detestable practices, mostly dealing with divination; qualities of a true prophet; more information on the cities of refuge; and instructions for going to war.
Unless you're discussing the Israeli Defence Forces (IDF), most modern people picture Jews as a relatively pacifistic people. Jews have been shunted from country to country for centuries, rarely allowed to serve in militaries, the persecuted far more often than persecutor. The archetypal image of a Jew for many people is a black-frocked scholar worrying about some tricky piece of Biblical text. Even today, when Jews are for the most part no longer mandated into ghettos and particular jobs, when we pictures Jews as doctors or bankers, there is a certain cognitive dissonance between the concepts of "Jew" and "warrior."
However, today's readings prove that the modern notion of a pacifistic Israelite was not always the case.
Deut. 20 is wholly devoted to warfare: who should address the soldiers, who should be sent home, how to approach hostile cities, and what to do once the conquests are complete.
The first thing we note is that it is not the king but the priest who gives the rallying pep-talk to the rank-and-file. Partly, this is because the king may not even exist yet. While we learn earlier in today's readings (Deut. 17:14-20) that there will be a king once the Israelites settle in the new land, God makes no promises as to when this will be. But more importantly, having the priest address the men reinforces the idea that the Israelites' war, like their peace, is under God's control. In fact, the priest's message furthers this point. He tells them, and I paraphrase: "Don't be afraid of the enemy, because God is with you, to fight for you against your enemies and to protect you." (Deut. 20:3-4) It is because of God, and not because of the Israelites' own strength, that they will win against their enemies. Therefore, it is perfectly appropriate that the priest addresses them.
After the priest speaks, it is the officers' turn. Their job seems to be choosing which men shall remain and fight, and which shall be sent home. (Deut. 20:5-9) The general census (Num. 26) notes down all adult males, making no exceptions. It may be that some men are not suitable for warfare, and that is addresses here.
There are two main types of men who are singled out to return to their homes and stay away from the fighting. The first are men who have built a house but not yet dedicated it, who have planted a vineyard but not yet eaten from it, or who have married a woman but not yet consummated the marriage. In each of these cases, the man is told to return home to finish his business, lest another do it for him. Reading between the lines, it seems these three conditions are meant to address the youth who have not yet had time to settle into their new lives. These are men with new houses, new crops, perhaps a new wife, who were called away young to go fight in the Israelites' army. They are being given a small mercy, allowed to grow up a little and maybe father a son, before they are sent out onto the field.
The second type of person who is not allowed to fight in the Israelites' army is the cowardly man. The text gives the reason: "let him go and return unto his house, lest his brethren's heart faint as well as his heart." (Deut. 20:8) In other words, fear is contagious. The high priest has already told the men not to be afraid, because God is on their side. If a man is afraid, it is because he does not trust God, and his attitudes may contaminate his faithful neighbours.
Finally, there is the war itself. We have established in earlier chapters, and here it is reiterated, that when the Israelites conquer the nations of Canaan, there are to leave no person alive. (Deut. 20:16-18) If they do, it is possible the Israelites may begin worshipping the Canaanites' gods, and this would be intolerable.
However, the Israelites are not expected to keep their wars in the relatively small corner of Canaan. God also gives them rules for conquering cities "which are very far off from thee." (Deut. 20:10-15) In these, foreign cities, the Israelites are expected to be more tolerant: they must first offer peace terms to the offending cities. If they agree, all is well: they become the tributaries of the Israelites and serve their conquerers. If, however, they choose to go to war, the conquering Israelites (as, of course, they will be successful in their conquests, with God behind them) must kill all the men, but are allowed to take the women, children, and spoils for themselves.
We are left, then, with the image of a strong, fearless conquering nation. With God behind them and the assurances of their priest, they are undaunted even against superior numbers. Their young and their cowardly have been sent home, so that only hardened, mature men stand in the army. After conquering the nations of Canaan and putting them all to the sword, they have a reputation for ferocity and ruthlessness, even when conquering far-away lands. In other words, you definitely wouldn't want to mess with these bankers.
Today's passage covers rules for witnesses and law courts; details about the qualities of future kings of the Israelites; a list of detestable practices, mostly dealing with divination; qualities of a true prophet; more information on the cities of refuge; and instructions for going to war.
Unless you're discussing the Israeli Defence Forces (IDF), most modern people picture Jews as a relatively pacifistic people. Jews have been shunted from country to country for centuries, rarely allowed to serve in militaries, the persecuted far more often than persecutor. The archetypal image of a Jew for many people is a black-frocked scholar worrying about some tricky piece of Biblical text. Even today, when Jews are for the most part no longer mandated into ghettos and particular jobs, when we pictures Jews as doctors or bankers, there is a certain cognitive dissonance between the concepts of "Jew" and "warrior."
However, today's readings prove that the modern notion of a pacifistic Israelite was not always the case.
Deut. 20 is wholly devoted to warfare: who should address the soldiers, who should be sent home, how to approach hostile cities, and what to do once the conquests are complete.
The first thing we note is that it is not the king but the priest who gives the rallying pep-talk to the rank-and-file. Partly, this is because the king may not even exist yet. While we learn earlier in today's readings (Deut. 17:14-20) that there will be a king once the Israelites settle in the new land, God makes no promises as to when this will be. But more importantly, having the priest address the men reinforces the idea that the Israelites' war, like their peace, is under God's control. In fact, the priest's message furthers this point. He tells them, and I paraphrase: "Don't be afraid of the enemy, because God is with you, to fight for you against your enemies and to protect you." (Deut. 20:3-4) It is because of God, and not because of the Israelites' own strength, that they will win against their enemies. Therefore, it is perfectly appropriate that the priest addresses them.
After the priest speaks, it is the officers' turn. Their job seems to be choosing which men shall remain and fight, and which shall be sent home. (Deut. 20:5-9) The general census (Num. 26) notes down all adult males, making no exceptions. It may be that some men are not suitable for warfare, and that is addresses here.
There are two main types of men who are singled out to return to their homes and stay away from the fighting. The first are men who have built a house but not yet dedicated it, who have planted a vineyard but not yet eaten from it, or who have married a woman but not yet consummated the marriage. In each of these cases, the man is told to return home to finish his business, lest another do it for him. Reading between the lines, it seems these three conditions are meant to address the youth who have not yet had time to settle into their new lives. These are men with new houses, new crops, perhaps a new wife, who were called away young to go fight in the Israelites' army. They are being given a small mercy, allowed to grow up a little and maybe father a son, before they are sent out onto the field.
The second type of person who is not allowed to fight in the Israelites' army is the cowardly man. The text gives the reason: "let him go and return unto his house, lest his brethren's heart faint as well as his heart." (Deut. 20:8) In other words, fear is contagious. The high priest has already told the men not to be afraid, because God is on their side. If a man is afraid, it is because he does not trust God, and his attitudes may contaminate his faithful neighbours.
Finally, there is the war itself. We have established in earlier chapters, and here it is reiterated, that when the Israelites conquer the nations of Canaan, there are to leave no person alive. (Deut. 20:16-18) If they do, it is possible the Israelites may begin worshipping the Canaanites' gods, and this would be intolerable.
However, the Israelites are not expected to keep their wars in the relatively small corner of Canaan. God also gives them rules for conquering cities "which are very far off from thee." (Deut. 20:10-15) In these, foreign cities, the Israelites are expected to be more tolerant: they must first offer peace terms to the offending cities. If they agree, all is well: they become the tributaries of the Israelites and serve their conquerers. If, however, they choose to go to war, the conquering Israelites (as, of course, they will be successful in their conquests, with God behind them) must kill all the men, but are allowed to take the women, children, and spoils for themselves.
We are left, then, with the image of a strong, fearless conquering nation. With God behind them and the assurances of their priest, they are undaunted even against superior numbers. Their young and their cowardly have been sent home, so that only hardened, mature men stand in the army. After conquering the nations of Canaan and putting them all to the sword, they have a reputation for ferocity and ruthlessness, even when conquering far-away lands. In other words, you definitely wouldn't want to mess with these bankers.
September 04, 2007
Breadcrumb: Rules for judges
Deut. 16:18-20 reminds judges to be impartial in their rulings. Specifically, judges should not pay attention to the rank of the accuser or accused and they should not take bribes. In short, God is trying to establish a system of fair justice, where even the poor can get an impartial ruling. Whether this system worked in practice, we likely will never know. Most likely, it worked about as well as all other justice systems: despite the words of the text, the rich likely received some preferential treatment and some judges likely did accept bribes. But the idea is the important thing.
September 03, 2007
Breadcrumb: No one left out
In talking about holidays, Deut. 16:11 and 16:14 remind the Israelites that everyone, not just the household leaders, are supposed to celebrate. Even the strangers, orphans, and widows are supposed to join in the celebrations. These holidays were not only for priests, but for the general populace. At least during these holiday festivals, everyone could eat well, celebrate, and take some time off from working in the fields.
September 02, 2007
Deuteronomy 14-16: A nation apart
Today's reading is Deuteronomy 14-16 (read it in the KJV or NIV)
Today's passage covers a review of several previous topics: dietary laws, tithes, debts, freeing servants, the eating of firstborn animals, Passover, the Feast of Weeks, the Feast of Tabernacles, and rules for judges.
Looking over the topics just listed, it becomes clear that I have covered all of them before. In fact, there is almost no new content in today's readings at all. It has thus proved particularly difficult to find a topic to occupy a thousand words of analytical prose.
Instead of taking each individual section on its own, it may be useful to look at the collection of these disparate laws as a whole. What is the connection between dietary laws and a year for cancelling debts? What connects the Passover with the commandment to give tithes? The answer is that all these laws helped separate the Israelites from the surrounding nations, setting them apart as holy.
One of the most obvious ways the Israelites set themselves apart was through their strict dietary laws. Though many of the modern laws of Kashrut were developed after the writing of Deuteronomy, nevertheless they all have their basis in this text and in Leviticus. Today, of course, many Jews are non-practicing and do not observe the rules of Kashrut. However, in ancient times, it would be expected that all Jews were observing these particular laws. And, just as modern Jews who observe the laws of Kashrut (kosher eating) often have difficulty eating at the homes of people who do not follow these rules, so too would their ancient counterparts.
Modern, practising Jews often have great difficulty eating in non-Kosher restaurants or in non-Jewish homes. This is simply because the Jewish laws of Kashrut make it difficult to be sure that the restaurant or foreigner's home is observing the same laws. It is often easier to simply eat at home or at the home of another Kosher-keeping Jew. In ancient times, this tendency would ensure that Jews feasted together, and not with foreigners. By commanding them to eat in a specific way, God established that they would eat together, strengthening communal bonds and eschewing foreign ones.
Other commandments, such as the requirement to tithe, to cancel debts every seven years, and to free Hebrew servants every seven years, also set the Israelites apart. Other ancient Mediterranean nations gave food, money, and other donations to their gods, of course. But only the Israelites, it seems, took their donations to the next level, giving directly to the Levites, the strangers, orphans, and widows. (Deut. 14:28-29) In other words, the Israelites were commanded to take care of the downtrodden in their society. This was not the duty of the clergy, as it was in later Christian times, but of every individual person.
Similarly, the command to free slaves every seven years would have seemed absurd to other Mediterranean nations, whose infrastructures relied on slave labour. Not only were Israelite slave-owners required to set their Israelite slaves free every seven years, they were required to give them sheet, grain, and wine, so that they would not enter the world empty-handed. (Deut. 15:13-14) Such liberality towards mere servants would have seemed crazy in the eyes of the other slave-owning nations. Nevertheless, it established a standard of behaviour for the Israelites, who themselves descended from slaves in Egypt. Through their generosity and open-handedness towards servants, the Israelites were placing themselves morally above the other nations in the region.
Even today, one of the most distinctive features of any culture is their holidays. The distinguishing feature of Christianity is, of course, that adherents believe that Christ died to save their souls. However, many people recognize Christians not by their creed but by the holidays of Christmas and Easter. One of the five pillars of Islam is the holy month of Ramadan.
So too do the Israelites have their holidays, which set them apart from the other Mediterranean nations. Today's readings remind us of the three pilgrimage holidays, in which the Israelites were expected to bring their offerings to the Temple: Passover, the Feast of Weeks (Shavuot), and the Feast of Tabernacles (Sukkot). Apart from the Day of Atonement (Yom Kippur), these were and are the three holiest festivals on the Jewish calendar. If religions can be distinguished by their holidays, than these were days of feasting, celebration of the harvest, and memory of communal roots: Passover and the Feast of Tabernacles both involve re-enactments of the Hebrew exodus from Egypt.
More than providing an identifiable set of holy days, these holidays also ensured the Israelites came together and bonded with the rest of their community. As I mentioned in the last essay, the communal Temple allowed Jews from all corners of Canaan to come together and mingle with their counterparts from other tribes. At these festivals, household leaders from all over the Israelite lands would meet and renew friendships and cultural bonds.
Just like the dietary laws set the Israelites apart from their neighbours at meal-times, the holidays set them apart at important times of the year. Since the Israelites did not worship foreign gods, they did not take part in foreign holiday rituals. Instead, they bonded together with other, distant kinsmen.
All these laws, therefore, established the Israelites as a cohesive culture, separate from the nations they settled among. They could not eat with foreigners, as it would contradict their dietary laws. They celebrated holidays together, and not with other nations. And their laws for tithing, freeing of servants, and cancelling debts established preferential treatment towards other Israelites and gave the community and impetus to protect their weaker members. Together, all these laws gave the Israelites a moral high-ground above their neighbours, strengthened their own cultural ties, and kept them separate from the contamination of foreign religions. At least, this was the theory. As we shall see in later readings, reality did not always reflect the laws.
Today's passage covers a review of several previous topics: dietary laws, tithes, debts, freeing servants, the eating of firstborn animals, Passover, the Feast of Weeks, the Feast of Tabernacles, and rules for judges.
Looking over the topics just listed, it becomes clear that I have covered all of them before. In fact, there is almost no new content in today's readings at all. It has thus proved particularly difficult to find a topic to occupy a thousand words of analytical prose.
Instead of taking each individual section on its own, it may be useful to look at the collection of these disparate laws as a whole. What is the connection between dietary laws and a year for cancelling debts? What connects the Passover with the commandment to give tithes? The answer is that all these laws helped separate the Israelites from the surrounding nations, setting them apart as holy.
One of the most obvious ways the Israelites set themselves apart was through their strict dietary laws. Though many of the modern laws of Kashrut were developed after the writing of Deuteronomy, nevertheless they all have their basis in this text and in Leviticus. Today, of course, many Jews are non-practicing and do not observe the rules of Kashrut. However, in ancient times, it would be expected that all Jews were observing these particular laws. And, just as modern Jews who observe the laws of Kashrut (kosher eating) often have difficulty eating at the homes of people who do not follow these rules, so too would their ancient counterparts.
Modern, practising Jews often have great difficulty eating in non-Kosher restaurants or in non-Jewish homes. This is simply because the Jewish laws of Kashrut make it difficult to be sure that the restaurant or foreigner's home is observing the same laws. It is often easier to simply eat at home or at the home of another Kosher-keeping Jew. In ancient times, this tendency would ensure that Jews feasted together, and not with foreigners. By commanding them to eat in a specific way, God established that they would eat together, strengthening communal bonds and eschewing foreign ones.
Other commandments, such as the requirement to tithe, to cancel debts every seven years, and to free Hebrew servants every seven years, also set the Israelites apart. Other ancient Mediterranean nations gave food, money, and other donations to their gods, of course. But only the Israelites, it seems, took their donations to the next level, giving directly to the Levites, the strangers, orphans, and widows. (Deut. 14:28-29) In other words, the Israelites were commanded to take care of the downtrodden in their society. This was not the duty of the clergy, as it was in later Christian times, but of every individual person.
Similarly, the command to free slaves every seven years would have seemed absurd to other Mediterranean nations, whose infrastructures relied on slave labour. Not only were Israelite slave-owners required to set their Israelite slaves free every seven years, they were required to give them sheet, grain, and wine, so that they would not enter the world empty-handed. (Deut. 15:13-14) Such liberality towards mere servants would have seemed crazy in the eyes of the other slave-owning nations. Nevertheless, it established a standard of behaviour for the Israelites, who themselves descended from slaves in Egypt. Through their generosity and open-handedness towards servants, the Israelites were placing themselves morally above the other nations in the region.
Even today, one of the most distinctive features of any culture is their holidays. The distinguishing feature of Christianity is, of course, that adherents believe that Christ died to save their souls. However, many people recognize Christians not by their creed but by the holidays of Christmas and Easter. One of the five pillars of Islam is the holy month of Ramadan.
So too do the Israelites have their holidays, which set them apart from the other Mediterranean nations. Today's readings remind us of the three pilgrimage holidays, in which the Israelites were expected to bring their offerings to the Temple: Passover, the Feast of Weeks (Shavuot), and the Feast of Tabernacles (Sukkot). Apart from the Day of Atonement (Yom Kippur), these were and are the three holiest festivals on the Jewish calendar. If religions can be distinguished by their holidays, than these were days of feasting, celebration of the harvest, and memory of communal roots: Passover and the Feast of Tabernacles both involve re-enactments of the Hebrew exodus from Egypt.
More than providing an identifiable set of holy days, these holidays also ensured the Israelites came together and bonded with the rest of their community. As I mentioned in the last essay, the communal Temple allowed Jews from all corners of Canaan to come together and mingle with their counterparts from other tribes. At these festivals, household leaders from all over the Israelite lands would meet and renew friendships and cultural bonds.
Just like the dietary laws set the Israelites apart from their neighbours at meal-times, the holidays set them apart at important times of the year. Since the Israelites did not worship foreign gods, they did not take part in foreign holiday rituals. Instead, they bonded together with other, distant kinsmen.
All these laws, therefore, established the Israelites as a cohesive culture, separate from the nations they settled among. They could not eat with foreigners, as it would contradict their dietary laws. They celebrated holidays together, and not with other nations. And their laws for tithing, freeing of servants, and cancelling debts established preferential treatment towards other Israelites and gave the community and impetus to protect their weaker members. Together, all these laws gave the Israelites a moral high-ground above their neighbours, strengthened their own cultural ties, and kept them separate from the contamination of foreign religions. At least, this was the theory. As we shall see in later readings, reality did not always reflect the laws.
August 20, 2007
Breadcrumb: Don't eat blood
Deut. 12:15-25 describes the sacrifices the Israelites may make at the worship-place or, if they are far from the temple, at their homes. Even those Israelites far away from the temple may slaughter animals and eat their meat. However, the text is very clear that they must not eat the animals' blood. "The blood is the life; and thou mayest not eat the life with the flesh." (Deut. 13:23) In other words, and Israelite vampire would be in for a difficult existence.
August 19, 2007
Breadcrumb: What will I get?
Deut. 11:13-25 describes the rewards the Israelites will receive if they keep God's commandments in the new land, and the punishments if they don't. Namely, obedience will glean rain for the harvest, grass for the cattle, and military conquest. Disobedience leads to drought. Though this has been covered before, these passages remind the Israelites that the consequences of their actions will be temporal, immediate, and relevant.
August 18, 2007
Deuteronomy 11-13: Don't do as the Romans do
[Yes, Daily Breadcrumbs is now back from its longer-than-anticipated hiatus. Thank you for your patience.]
Today's reading is Deuteronomy 11-13 (read it in the KJV or NIV)
Today's passage covers an entreaty to love and obey God; the results of obeying or disobeying; the commandment to destroy the Canaanites' holy things and construct one place of worship to God, and the sacrifices that must be eaten there; and how to deal with anyone promoting the worship of other gods.
Through most of the Israelites' exodus from Egypt, they have tended to revert to their own Egyptian habits. They longed for Egyptian food, Egyptian customs, and at least once, Egyptian gods (the golden calf). However, as they approach the land of Canaan, Moses informs them that they will be held to higher standards, and woe to any Israelite who doesn't obey.
Early in Deut. 12, Moses prepares them for the upcoming invasion. The Canaanite nations are, of course, polytheists, as were most other Mediterranean nations at that time. Like the other nations, the Canaanites worshipped idols at a large variety of altars. In Deut. 12:1-7, Moses informs the Israelites in no uncertain terms that they must get rid of all these foreign gods and places of worship. He tells them they must "utterly destroy" any place of worship, break their altars, burn their groves, smash their idols, and even destroy the names of the gods from those places. In other words, any hint of foreign religion must be completely destroyed.
This is partly a safeguard measure. One of the most repeated commandments throughout the first five books of the Bible is that the Israelites must worship God and only God. Any reminder of foreign gods in the land the inhabit would only be an invitation to break this commandment. Thus, Moses ensures that any trace of foreign worship is completely destroyed, so it cannot tempt the Israelites or their descendants.
Moses goes on to explain that, once this wholesale destruction of foreign religion is complete, God will show the Israelites where he wants them to erect his dwelling-place. (Deut. 12:8-11) Once it is established, it will be the only place the Israelites can bring their sacrifices and make their vows. (Deut. 12:13-14, 12:26-27)
Yet again, this is most likely an attempt to maintain a uniform religion throughout the Israelite nation. If the Israelites were allowed to establish regional shrines to worship God, sooner or later the rituals at those shrines would start diverging. It is even possible that, given enough time, foreign religions would begin to re-emerge amongst the Israelites. By having a single meeting place for worship, the high priest could ensure that all the nation followed proper religious procedure.
More than maintaining a religious centre, the single place of worship would also provide a civic centre to the nation. In the ancient world, and indeed in any era but the most recent, travel was uncommon. It would have been unlikely that many Israelites would travel to neighbouring communities, let alone distant parts of their country. By forcing the Israelites to congregate in one place for their sacrifices, Moses (or, more accurately, God) ensures that they continue to meet, mingle, and maintain a common sense of identity. If the village leaders from Rueben routinely see the village leaders from Asher, it is easier for the two to remember that they are part of a larger community.
The readings provide one more safeguard against a lapse into foreign worship: a commandment to kill anyone who suggests worshipping other gods. Specifically, the text provides three cases which might be ambiguous, and through them establishes the universal nature of the commandment.
First, the text deals with prophets. (Deut. 13:1-5) While it would be easy to berate a prophet who failed to perform any miracles, the text specifically describes a prophet or dreamer whose signs and wonders actually happen. If a prophet accurately predicts the future or successfully works a miracle, many people will flock to him and take him seriously. This is why the text discusses these types of prophets specifically. Specifically, the text says that if such a prophet says to follow other gods, he must be killed. The miracles and signs are only trustworthy, in other words, if the prophet complies with the teachings of the Bible.
The second case involves immediate family members or close friends who advocate worshipping other gods. (Deut. 13:6-11) In this case, the text says that not only must that person be stoned to death, but the family member or close friend they tried to entice must strike the first blow. In this way, the text emphasizes that even friendship or blood-ties are not enough to escape punishment. If someone wants to turn to other forms of worship, his relatives must be the first in line to prove their loyalty to God.
Finally, the text discusses cities. (Deut. 13:12-18) If there is a rumour that urbanites have begun preaching foreign worship, the Israelites must first verify that the rumours are true. If they are, then not only must the preachers be killed, but the whole city must be destroyed. The Israelites must kill every inhabitant, all their livestock, and destroy all their goods. They must burn down the town and leave it as a ruin forever.
This last case might seem far harsher than the other two. After all, there may have been innocent, God-fearing people in those cities. However, it is established that new religions often spread faster in cities, due mainly to the higher concentration of people. It is far easier to spread a new ideology in a city than in the countryside. The text apparently views cities where preachers are advocating foreign religion as infected, and they must be destroyed before the new worship can spread to the countryside.
These three cases are obviously extreme example. However, if God would go to such lengths to kill miracle-workers, family members, and city-dwellers who turn against him, surely any other person who did similarly must receive a similar punishment. The message is clear: anyone who returns to pagan worship will soon find themselves buried beside the pagans.
Today's reading is Deuteronomy 11-13 (read it in the KJV or NIV)
Today's passage covers an entreaty to love and obey God; the results of obeying or disobeying; the commandment to destroy the Canaanites' holy things and construct one place of worship to God, and the sacrifices that must be eaten there; and how to deal with anyone promoting the worship of other gods.
Through most of the Israelites' exodus from Egypt, they have tended to revert to their own Egyptian habits. They longed for Egyptian food, Egyptian customs, and at least once, Egyptian gods (the golden calf). However, as they approach the land of Canaan, Moses informs them that they will be held to higher standards, and woe to any Israelite who doesn't obey.
Early in Deut. 12, Moses prepares them for the upcoming invasion. The Canaanite nations are, of course, polytheists, as were most other Mediterranean nations at that time. Like the other nations, the Canaanites worshipped idols at a large variety of altars. In Deut. 12:1-7, Moses informs the Israelites in no uncertain terms that they must get rid of all these foreign gods and places of worship. He tells them they must "utterly destroy" any place of worship, break their altars, burn their groves, smash their idols, and even destroy the names of the gods from those places. In other words, any hint of foreign religion must be completely destroyed.
This is partly a safeguard measure. One of the most repeated commandments throughout the first five books of the Bible is that the Israelites must worship God and only God. Any reminder of foreign gods in the land the inhabit would only be an invitation to break this commandment. Thus, Moses ensures that any trace of foreign worship is completely destroyed, so it cannot tempt the Israelites or their descendants.
Moses goes on to explain that, once this wholesale destruction of foreign religion is complete, God will show the Israelites where he wants them to erect his dwelling-place. (Deut. 12:8-11) Once it is established, it will be the only place the Israelites can bring their sacrifices and make their vows. (Deut. 12:13-14, 12:26-27)
Yet again, this is most likely an attempt to maintain a uniform religion throughout the Israelite nation. If the Israelites were allowed to establish regional shrines to worship God, sooner or later the rituals at those shrines would start diverging. It is even possible that, given enough time, foreign religions would begin to re-emerge amongst the Israelites. By having a single meeting place for worship, the high priest could ensure that all the nation followed proper religious procedure.
More than maintaining a religious centre, the single place of worship would also provide a civic centre to the nation. In the ancient world, and indeed in any era but the most recent, travel was uncommon. It would have been unlikely that many Israelites would travel to neighbouring communities, let alone distant parts of their country. By forcing the Israelites to congregate in one place for their sacrifices, Moses (or, more accurately, God) ensures that they continue to meet, mingle, and maintain a common sense of identity. If the village leaders from Rueben routinely see the village leaders from Asher, it is easier for the two to remember that they are part of a larger community.
The readings provide one more safeguard against a lapse into foreign worship: a commandment to kill anyone who suggests worshipping other gods. Specifically, the text provides three cases which might be ambiguous, and through them establishes the universal nature of the commandment.
First, the text deals with prophets. (Deut. 13:1-5) While it would be easy to berate a prophet who failed to perform any miracles, the text specifically describes a prophet or dreamer whose signs and wonders actually happen. If a prophet accurately predicts the future or successfully works a miracle, many people will flock to him and take him seriously. This is why the text discusses these types of prophets specifically. Specifically, the text says that if such a prophet says to follow other gods, he must be killed. The miracles and signs are only trustworthy, in other words, if the prophet complies with the teachings of the Bible.
The second case involves immediate family members or close friends who advocate worshipping other gods. (Deut. 13:6-11) In this case, the text says that not only must that person be stoned to death, but the family member or close friend they tried to entice must strike the first blow. In this way, the text emphasizes that even friendship or blood-ties are not enough to escape punishment. If someone wants to turn to other forms of worship, his relatives must be the first in line to prove their loyalty to God.
Finally, the text discusses cities. (Deut. 13:12-18) If there is a rumour that urbanites have begun preaching foreign worship, the Israelites must first verify that the rumours are true. If they are, then not only must the preachers be killed, but the whole city must be destroyed. The Israelites must kill every inhabitant, all their livestock, and destroy all their goods. They must burn down the town and leave it as a ruin forever.
This last case might seem far harsher than the other two. After all, there may have been innocent, God-fearing people in those cities. However, it is established that new religions often spread faster in cities, due mainly to the higher concentration of people. It is far easier to spread a new ideology in a city than in the countryside. The text apparently views cities where preachers are advocating foreign religion as infected, and they must be destroyed before the new worship can spread to the countryside.
These three cases are obviously extreme example. However, if God would go to such lengths to kill miracle-workers, family members, and city-dwellers who turn against him, surely any other person who did similarly must receive a similar punishment. The message is clear: anyone who returns to pagan worship will soon find themselves buried beside the pagans.
July 07, 2007
Hiatus
As most of my readers have no doubt noticed, there hasn't been a new Daily Breadcrumbs post in a while. This is because I began a new teaching contract that has been taking up a great deal of my time and metal reserves. Once it finishes, I will be away for two weeks and will not have access to a computer.
Thus, while I had hoped to finish the Pentateuch in July, this will not happen. Instead, Daily Breadcrumbs will resume in mid-August.
Thus, while I had hoped to finish the Pentateuch in July, this will not happen. Instead, Daily Breadcrumbs will resume in mid-August.
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