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The King of Israel Among the Kings of the Nations
Sometimes students of Scripture are surprised to find out that it was always God’s plan for Israel to have a king. God had promised Abraham that “kings shall come from you” (Gen 17:6). God gave a similar promise to Jacob (Gen 35:11). In fact, by the time the Pentateuch wraps up, we are expecting a powerful king of Israel who will come from Judah (cf. Gen 49:10; Num 24:17). It should not really be that surprising that Israel would have a king. A king ruling over a kingdom was the default governmental system for the ancient Near East (ANE) nations. But, what is very surprising is the kind of king that Israel was expected to have. The king of Israel was to be of a very different sort than the surrounding nations. The king of Egypt, for example, was thought to be the earthly embodiment of the god Horus. The…
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Israel’s Prohibition against Coveting and the Need for Contentment
As noted in other articles dealing with the Ten Commandments, the first four commandments relate to God’s relationship with man, a vertical component. The next six commandments pertain to man’s relationship with man, a horizontal component. The tenth (and last) of the Ten Commandments is a little different than the others, specifically targeting an attitude, not an action. The Tenth Commandment prohibits a wrongful desire, “You shall not covet.” Coveting in the Old Testament Compared to the Ancient World It is interesting that other ancient Near Eastern civilizations did not have laws prohibiting an attitude like coveting. There were many laws prohibiting wrongful action, but none that prohibited a desire for something that was prohibited. Coveting can be thought of as internal desire for something forbidden. It is not the action that is in view in the tenth commandment, but the implicit desire for what does not belong to you.…
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Does the Bible Command a Woman to Marry Her Rapist?
Critics of the Bible often say Scripture is anti-women when it comes to the issue of rape. After all, doesn’t the Bible command a woman to marry her rapist? This is a common argument, and critics point to Deuteronomy 22:28–29 as evidence that the Bible is hopelessly out of touch with ethical norms and common decency. Deuteronomy 22:28–29 reads as follows: “If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered, then the man who lay with her shall give to the girl’s father fifty shekels of silver, and she shall become his wife because he has violated her; he cannot divorce her all his days” (NASB). Does this passage teach that a girl who is a rape victim must marry her rapist? Some would argue there is no rape in Deuteronomy 22:28 on the…
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The Heart of the Law is the Heart
Christians often view biblical law negatively. It is often viewed as diametrically opposed to the freedom we have through grace. Many Christians think that the Old Testament was primarily concerned with external obedience, whereas the New Testament is concerned with matters of the heart. However, a careful examination of the tone of the Law indicates that it is not to be viewed as something incongruent with the character of the New Testament Christian. When reading the Law, one quickly sees that the Law emphasized the necessity of complete heartfelt obedience, not merely external obedience to a checklist. Consider Deuteronomy 10:12-13: Now, Israel, what does the Lord your God require from you, but to fear the Lord your God, to walk in all His ways and love Him, and to serve the Lord your God with all your heart and with all your soul, and to keep the Lord’s commandments and His statutes which I am commanding you today for your good?…
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To Boil or Not to Boil: Exod 12:8-9 and Deut 16:7 in Contradiction?
Many people constantly accuse the Bible of having contradictions within it. One such alleged contradiction is in regard to the command not to boil the Passover lamb. In Exodus 12:8-9, Israel is forbidden to eat any of the lamb raw or to boil it in water. Similarly, in Deuteronomy 16:5-7, Moses’ instructions on eating the Passover include the command to cook it and eat it. Although the apparent contradiction is not present in many English translations, the issue is that the Hebrew of Exodus 12:8-9 says not to “boil [מְבֻשָּׁל] in water,” while Deuteronomy 16:7 uses the same verb while saying, “boil [וּבִשַּׁלְתָּ] and eat.” So the same verb (“to boil,” בשׁל) is used in both verses, but seemingly in contradiction. In Exodus 12:9 Israel is told not to בשׁל (boil) the meat. But in Deuteronomy 16:7 they are told to בשׁל (boil) it. Are these two passages a contradiction?…
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A Proposal for a New Translation of Deuteronomy 4:29
This month an article that I have been working on for awhile was finally published in the journal The Bible Translator. The article is entitled, “Towards a New Proposal for Translating the Conjunction כי in Deuteronomy 4.29.” Although I am not allowed to post the published PDF, I have uploaded the prepublication version of the paper here. It is a fairly technical paper, discussing some of the intricacies of Hebrew grammar. The paper will likely not be very enjoyable for those who do not know Hebrew. However, in addition to drawing attention to it, I wanted to summarize the argument in layman’s terms. The Typical Translations of Deuteronomy 4:29 Deuteronomy 4:29 does not typically have much variation in translation. The only outlier is the CSB. Observe the following translations. But from there, you will search for the Lord your God, and you will find Him when you seek Him with…
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The Law as a Reflection of Creation Principles
In a previous post I discussed the purpose of the Law. One of the purposes of the Law was to reflect God’s creation to a watching world. In other words, Israel was given laws that, when obeyed, showed the world what the creation ideal looked like. The connection of creation to the Law is worth examining in greater detail. The easiest way to see this connection is to examine some of the Ten Commandments (the heart of Israel’s Law code) and note their connections to creation principles. First Commandment: No Other Gods (Exod 20:3; cf. Deut 5:7) Although some of the following commandments have explicit ties to the creation narrative, the link between the first commandment and creation is implicit in its theology. The demand for exclusive worship is inherently tied to the belief that God is the Creator. Since God is the only Creator, He demands exclusive and unrivaled…
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The Purpose of the Old Testament Law
In a prior post, I mentioned that the Law needs to be read in its narrative context. In addition to being sensitive to the narrative context, we also need to evaluate the purpose of the Old Testament Law as it is portrayed in the Old Testament itself. This is an important first step in helping understand the differences that we see between the Old and New Testaments. The Law was never a means of salvation First, we need to adimently reaffirm that the Law is not portrayed as a standard for salvation. It is common for people to accuse dispensationalists of believing the Law was the means of salvation for Israel. I have spoken against this on multiple occasions, but if you are looking for an in depth treatment on the subject, John Feinberg wrote an excellent article on salvation in the Old Testament. Additionally, as I argued previously, the…
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The OT Law in Its Narrative Context
All too often we read sections of Exodus, Leviticus, or Deuteronomy without being sensitive to the surrounding narrative context. We need to remember that God’s giving of the Law on Mount Sinai was within a specific narrative, and we should understand the Law in light of that narrative. When we do so, we come away with the following observations. The narrative context shows the Law was not a legalistic standard to earn God’s favor. There is no reason to think Old Testament believers were saved by keeping the Law. In fact, when we look at the placement of the Law in the narrative, we see that God had already delivered Israel out of Egypt. The giving of the Law (e.g., Exod 19–24) took place after God had already demonstrated His saving relationship with Israel by delivering them (e.g., Exod 12–14). The Law was a precious gift to Israel to help…
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The Gods of Psalm 82: Human or Divine?
Psalm 82:1 states, “God has taken his place in the divine council; in the midst of the gods he holds judgment.” Later in Psalm 82:6-7 we read, “I said, ‘You are gods, sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.'” The identity of the “gods” in Psalm 82 has been interpreted a variety of ways. For sake of brevity, we will cover the two most popular understandings of “gods.” The Gods as Human Judges Interpreting the gods in Psalm 82 as a reference to human judges is very common. Support for this idea is drawn from Exodus 22:8, where someone accused of being an accomplice to a thief comes “near to God” to take an oath about what happened. This is often interpreted as going before the Israelite judges (cf. Exod 21:6, where a master brings his slave before…