In the West, rules must apply to everyone, and they must apply all the time. In the ancient world, rules did not seem to require such universal compliance. God announces about Ephraim: “Because of their sinful deeds, I will drive them out of my house. I will no longer love them” (Hos 9:15). Later he says, “How can I give you up, Ephraim?” (Hos 11:8). God’s judgment was influenced by his relationship with sinners (Hos 11:9–10). Exodus 12:40–49 explains that all males must be circumcised to eat Passover. Yet in Joshua 5:5–7, it is obvious the sons born during the wanderings had not been. If rules apply except when they don’t, then as Westerners perhaps we need more wisdom in discerning when they don’t. (We need help seeing the kairos for applying the rules; perhaps there really is a season for everything under the sun.)
Likewise, in the ancient world of the Bible (and in many non-Western cultures), rules did not necessarily apply to 100 percent of the people. The Israelites were clearly instructed that upon entering the Promised Land, every Israelite was to get an inheritance (land) and no Canaanites were (Josh 1). Yet the very next story is about a Canaanite who was given an inheritance, Rahab (Josh 2; 6). The story after that tells of the Israelite Achan, who was cut from his inheritance (Josh 7). The stories are woven together around the theme of sacrifices to the Lord. Everything captured was to be devoted (sacrificed) to the Lord. In Jericho, Rahab and her family were exceptions to the sacrifice. Because Achan kept some of the sacrificed things (gold) from Ai, he and his family were exceptions and were added to the sacrifice. By the way, did you notice the collectivist viewpoint? The deeds of Rahab were credited to her entire family. Likewise, the deeds of Achan were applied to his entire family. Before you begin to rail against the injustice of such group judgments, consider that we “have been crucified with Christ” (Gal 2:20): that is, the righteous work of Jesus is credited to his followers.
Likewise, in the ancient world of the Bible (and in many non-Western cultures), rules did not necessarily apply to 100 percent of the people. The Israelites were clearly instructed that upon entering the Promised Land, every Israelite was to get an inheritance (land) and no Canaanites were (Josh 1). Yet the very next story is about a Canaanite who was given an inheritance, Rahab (Josh 2; 6). The story after that tells of the Israelite Achan, who was cut from his inheritance (Josh 7). The stories are woven together around the theme of sacrifices to the Lord. Everything captured was to be devoted (sacrificed) to the Lord. In Jericho, Rahab and her family were exceptions to the sacrifice. Because Achan kept some of the sacrificed things (gold) from Ai, he and his family were exceptions and were added to the sacrifice. By the way, did you notice the collectivist viewpoint? The deeds of Rahab were credited to her entire family. Likewise, the deeds of Achan were applied to his entire family. Before you begin to rail against the injustice of such group judgments, consider that we “have been crucified with Christ” (Gal 2:20): that is, the righteous work of Jesus is credited to his followers.
- E. Richards & Brandon J O'Brien, Misreading Scripture with Western Eyes:
Removing Cultural Blinders to Better Understand the Bible, 2012.
No comments:
Post a Comment