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Fixed: in sheeps clothing by manitou2121

Prayer and Parables

This section is a mix of teaching and parables. There is so much to talk about, so I’ll focus on how Jesus teaches:

  • like a true Jew!
  • in parables

6:5-8 sounds just like the prophets: true religion is not about what other people think of us, but Jusus is even more deeply theological. Remember it’s the Bible – it’s about God!

Like all of Jesus teaching this is radical stuff the whole Christian music industry risks being demolished at a stroke, not to mention using crosses as jewellery, and prayers on FaceBook! Or are they? Again like the prophets (e.g. Am 4:4-5 see Genre matters: 1) it’s the motive that matters.

When someone says “parable” today we tend to think stories (perhaps with a “heavenly meaning”) but actually both in Greek parabol? and Hebrew mashal a parable is a comparison. (Two things are put side by side so that one illuminates the other.) In his parables Jesus mixes metaphors like a cocktail barman!

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The story of Deborah, the prophetess and judge, is one of those biblical stories told to us twice, first in a prose narrative and then in a poetic celebration (the Exodus crossing of the sea in Ex 14 & 15 provides another example).

In this case the details, what Western minds call “facts” and worship above all other sorts of information, are strikingly different between the two tellings:

  • In chapter 4: there is a focus on Canaanite oppression of the people of Israel, the battle concerns particularly the tribes of Naphtali & Zebulon, the victory is assured when Yahweh “confused” the Canaanites, in telling Jael’s killing of Sisera (the Canaanite general) her actions are presented as a parody of motherhood: “don’t be afraid” she says, then fed him milk and tucked him up.
  • In chapter 5: the issues at stake seem to concern the free passage of trade, Yahweh ensures Canaanites’ defeat by sending a storm, various (Northern) tribes are involved, including Ephraim, Benjamin, Issachar etc. as well as Naphtali and Zebulun, the telling of Jael’s actions stresses her hospitality, giving him milk, even cream, instead of just water etc.

Another reminder that the focus of the tellers of Bible stories was not on the information content (that we focus on) but more on the relationships and especially on the primary relationship between us (as hearers of the telling) and God. Both tellings are full or irony, and both upset our notions of appropriate gender roles, as well as our stomachs. Stories in Judges are always disturbing.

Another of the most mysterious and difficult stories in the Bible, this time not difficult because the subject pains us, but difficult to understand. We Westerners are hung up on “understanding”, sometimes it is better to “stand under” (and learn from) than to understand ;) This may be one of them! If we try to understand the story of Jacob’s fight we quickly get a headache, nothing quite works of provides all the answers. (See a fine website produced by Kirsten Abbott in one of my classes for more on this.) If, however, we stand under and learn from this story there is lots to learn!

 

After looking at Direct speech in biblical narratives and especially how the manner of speaking characterises Boaz and Naomi in the book of Ruth and a side glance at the question of whether Ruth’s very arrival at Boaz’ field was chance or not (in Chance or Providence?) I’d like now to suggestthat thinking more deeply about how Ruth is portrayed in chapter 2 can add a sharpness and richness to the story. There is little of direct theological significance to this exercise, but in terms of the sort of reading Scripture as a way of exploring ourselves and our world (that Julia and I have been extoling in Reading Novels, Reading the Bible and Hard Times for Bible Readers respectively) this sort of nuance can be highly significant!

The work referred to in the podcast is: Crapon de Caprona, Pierre. Ruth la Moabite : essai. Genève: Labor et Fides, 1982.

Judges is definitely not suitable for Sunday School reading, the bits that are told are firmly censored, and few of us go back to notice what we are missing. But, if we do, what we find is a book chock full of horrid twisted tales, brutal, brutish and sadly not short. Why? Can such a nasty collection of stories be justified, or should it simply be banned?

 

The pericope in John 7:53-8:11 is a fascinating test case in the interaction of text criticism and canon. Both the history of canon, and textual criticism seem dull and unexciting. Yet here they combine into a detective story or a theological conundrum that contributes to making the Chicago Statement on Biblical Inerrancy conflict with most Christian preachers’ practice! In this post I won’t address the detective story. But I will discuss this passage as a hint that we need a supple and flexible view of Scripture to deal “properly” with this passage.


Note 1. The word “pericope” is transliterated from Greek, it is used in theology and biblical studies to refer to a traditional textual unit, especially one used as a unit in church or synagogue. By extension it is sometimes used as a fancy way of saying “textual unit”. Here it would appear that our text was such a traditional unit in the early period, but by the time the chapter divisions were made the first verse had been attached to the “previous” unit. [RETURN]

Note 2. For the detective story approach see e.g. A. Watson, “Jesus and the Adulteress” in Biblica 80 (1999): 100-108 [RETURN]

It is certainly one of my favourite Bible passages, indeed it is many people’s favourite Bible chapter. Isaiah 40 is just full of superb phrases and pictures. Whenever it was composed, this chapter really comes to life and sparkles when it is heard as the Judean exiles in Babylon heard, it just before Cyrus the Persian king captured the city. For a better idea of the background watch the Video “Babylon as background to hearing Isaiah 40” (4MB).

The book of Esther tells a terrible story, of attempted genocide averted. Too often Christian readers miss the humour in the story, of course some of it is sex related, and/or poking fun at gender expectations, so perhaps there are reasons for the blindness.

 

In What is the Bible (Part 1) I talked of the Bible as witness, and mentioned stories where Abraham and Amos haggle with God, and ended with a reference to arguing with God in the Bible. Here I’ll begin to explore Jeremiah’s side of the conversation from Jer 12:1-4 (we’ll get to God’s reply later!)

 

This latest one is aimed at real beginners in biblical study and addresses why multiple contexts are important for reading/hearing texts, particularly the Bible.