Xposted from Kingdom blog

Image result for writingOne of the great things about blogging (and other self-directed forms of writing) is that the writer gets to write when the inspiration comes.  There are no deadlines per se, and no financially based pressure, so one writes as he wills.  This kind of subjectivity can degenerate into self-pleasing or merely entertaining outbursts, and I have been guilty of that from time to time.  Most of the time, I try to allow various nudges, external stimuli, and compelling pursuits to guide what I write about.  With almost anything I write, I intend (1) to be genuine, dealing with what seems important; (2) to be responsive to nudges that might be God speaking to my spirit; and (3) to attempt to speak a helpful word to others.

My other blog, Subjects of the Kingdom, has been in existence for year and a half, and it has not been very active in terms of feedback.  That saddens me on a personal level, because it shows a lack of interest in my book.  (If 50 or 100 people suddenly signed up for feeds from that blog, I might stop cross-posting as much on this blog.)

Far more important than a readership’s response, though, is a possible broader lack of interest in the topics presented.  On the one hand, one analysis would suggest that I just stop writing about the Kingdom of God, because people either seem to be apathetic about it, or they already think they have it figured out.  On the other hand, I am perpetually impelled by the Kingdom.  Conceptually, God’s Reign touches everything.  Lately, there have been at least as many stimuli to process and write about Kingdom topics as to write on topics for this blog.  So, for whatever it’s worth, another book is in the early stages.  The working title is Two Kingdoms—Essays, Examinations, and Notes.  It will be well into 2018 before a draft is complete, but I hope to have the book out next summer.

For now, here are links to two recent posts from the Subjects of the Kingdom blog.  (Some of this material may make its way into the new book, so reading it now is like a sneak peek.)

Subtextual “empire” in Paul?

– a brief review of a scholarly inquiry into “hidden subtext” about the Roman Empire in Pauline literature

Unseen yet apparent: insights into the Lord’s model prayer

– a more devotionally oriented piece on the “unseen” element in the context and text of the “Lord’s Prayer”

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Xposted from Subjects of the Kingdom

These recent posts are available on my Subjects of the Kingdom bloga site that focuses on topics directly related to the Kingdom of God, conscience and the believers’ relationship to human government, sovereignty, Israel, and related topics.

Early Christians and military service  Allegiance & Motivation, Peacemaking & Nonviolence, Sovereignty 5/10/17
Roman-Era Military/Civil Service Roles and the Imperial Guard Allegiance & Motivation, Peacemaking & Nonviolence, Sovereignty 5/10/17
On Israel: my present stance Ancient Israel, Nationalism 4/27/17
Inherent antipathy and other foundational Kingdom matters Foundational 4/20/17

To access a post, simply click on any of the titles in the left column above.  Alternately, click on one of the topical categories.


My book Subjects of the Kingdom is available via one of the following sites:

  1.  CreateSpace Direct

Password:  allegiance

Add the book (1 or more copies) to your “cart,” and then on the next page, paste in the BL8DQZ4H discount code for $1.50 off.

2. Amazon  (probably cheaper only if you get a used copy or get free shipping)

Xposted from Subjects of the Kingdom

These recent posts are available on my Subjects of the Kingdom bloga site that focuses on topics directly related to the Kingdom of God, conscience and the believers’ relationship to human government, sovereignty, Israel, and related topics.

On Israel: my present stance Ancient Israel, Nationalism 4/27/17
On Israel: Kairo USA’s position Ancient Israel, Zionism, Politics, Zionism 4/24/17
Inherent antipathy and other foundational Kingdom matters Foundational 4/20/17

To access a post, simply click on any of the titles in the left column above.


My book Subjects of the Kingdom is available via one of the following sites:

  1.  CreateSpace Direct

Password:  allegiance

Add the book (1 or more copies) to your “cart,” and then on the next page, paste in the BL8DQZ4H discount code for $1.50 off.

2. Amazon  (probably cheaper only if you get a used copy or get free shipping)

The open God of ancient Israel’s history

Yesterday, I posted some fairly lengthy material on Judges 8 and 1Samuel (“Summary from the 8s:  Observations from Ancient Israel’s History“).  Here is the conclusion, followed by a short expansion on the point of what I take as God’s concession in granting Israel a King.

Two realities seem clear:

  1. Judges 8:  The record of the time of the Judges starkly shows Israel’s faithlessness and lack of loyalty.
  2. 1Samuel 8:  The origin of Israel’s Kings reveals the beginning of what became a progressively bad scenario:  God’s people were looking (a) less to God and (b) more to humans as their leader.  Having essentially forgotten the Exodus with its Red Sea, the cloud-by-day and fire-by-night, the manna and quail, and the initial conquests, the people wanted a human king.  And God conceded.

I present the following as a pretty good summary of an underlying concept:

God is sovereign ruler of His people.  When His people reject Him in one way or another, negative things occur.  His sovereignty will be seen, but not always in the way the people expect or desire.

On the point of “concession” as suggested in point #2 above:  many reader-interpreters have inferred God’s approval, thinking that He must’ve looked favorably on the idea of a human king, or He would not have allowed it.  God, though, is in some senses an “open” God, listening to humans, interacting, and even “changing His mind” on occasion.  He allows many things He does not approve of.  His sovereignty is not threatened by human decision or input; the fact that He allows our discretion does not change the ultimate reality that He is God.  On the contrary, His actual sovereignty is enhanced because He does not force it on people.

I believe that God did not want His people Israel to develop into a kingdom with a human king—but that He allowed that development, anyway.  He yielded, in a sense, acceding to the people’s will and granting them another king.

Other examples of God’s allowing bad decisions (but continuing to work despite them) can be seen throughout biblical literature.  Consider these examples, and add your own:

  • the choices of Lot and his wife
  • the actions of Joseph’s brothers
  • the hardening of Pharoah’s heart
  • the murderous rampage of Herod
  • the treachery of Judas

For a bit more on an “open” view of God, see here:

https://blcasey.wordpress.com/2010/07/25/openness-of-god-1/
https://blcasey.wordpress.com/2010/07/27/openness-of-god-2/

Summary from the 8s: observations from ancient Israel’s history

The Weather Channel™ has its local weather forecast “on the 8s,” occurring every ten minutes, starting with 8 minutes after the hour.  Those are usually pretty good summaries of local weather (as I recall . . . we haven’t cable or any other such TV service for more than three years).

In paying recent attention to chapter 8 of Judges and chapter 8 of 1Samuel, I’ve observed substantial historical weight.  Here in these chapter 8s, we seem to find pretty good summaries of negative aspects of historical Israel.

Judges 8
After the account of Gideon’s unusual army and a resounding defeat of the Midianites,

The men of Israel said to Gideon, “Rule over us, both you and your son, also your son’s son, for you have delivered us from the hand of the Midianite. . . .”  But Gideon said to them, “I will not rule over you . . . the Lord shall rule over you.”

Aspects of the leader (and some of his actions) and not appropriate for emulation today, but oh, for Gideon’s spiritual acuity and his devotion to God’s sovereignty.  His insight stands in contrast to the people’s desires.  Those desires, unfortunately, are to progress with time. . . .

1Samuel 8
This chapter 8 begins with this event:

When Samuel became old, he made his sons judges over Israel.

In making that appointment, perhaps Samuel felt he was acting according to established pattern¹ (see Eli, 1Samuel chapter 2), but his poor judgment led to the people’s distrust of the system of judges—and to their desire for a progression to something new.  With hindsight, I wonder why Samuel, who was clearly sanctioned and blessed by Yahweh throughout the narrative (see 1Sam 3:19-21, to start), didn’t also call to mind a striking double-negative in Israel’s recent history:  (1) his predecessor Eli’s sons Hophni and Phinehas had been killed when (2) the ark of God was taken by the Philistines.  If Samuel had been superstitious, he might have been afraid to install his sons as priests.

And the story continues:

Yet his sons did not walk in his ways, but turned aside after gain; they took bribes and perverted justice.  Then all the elders of Israel gathered together and came to Samuel at Ramah, and said to him, “Behold, you are old and your sons do not walk in your ways; now appoint for us a king to govern us like all the nations.”  But the thing displeased Samuel. . . .

And it should have displeased Samuel.  But the Lord told Samuel to listen anyway, because the people were not rejecting Samuel, after all; they were rejecting God Himself (1Samuel 8:9).

God told Samuel to warn the people what would happen.  And warn them he did:

[The king you want] will take your sons and appoint them to his chariots . . . and he will appoint for himself commanders of thousands and fifties . . . and some to plow his ground and to reap his harvest, and to make implements of war and the equipment of his chariots.  He will take your daughters to be perfumers and cooks and bakers. . . .

This king-like-other-nations’-kings would . . . well, he would be like all the other kings!  He would conscript, and he would tax, and he would build up the “empire”—his own royal reign.  According to the ancient text preserved in this chapter 8, Samuel concluded his warning with the dire prediction that the people would bemoan the resulting situation, crying out because of this king they had chosen for themselves.  We ought to note who is doing the choosing—and for whom.  And the most terrible thing of all?

. . . the Lord will not answer you in that day.

But the people persisted:

No!  But we will have a king over us, that we also may be like all the nations, and that our king may govern us and go out before us and fight our battles.”

And the Lord made it happen.  And the Lord knew what was going to happen.  I’d say there is a rather solid prediction in chapter 8, and it’s not about fair weather.

Other 8s
Now . . . maybe it was boredom, but I became curious about the chapter 8 thing and started to look other chapter 8s in the Hebrew Bible.  Starting with Genesis . . . .

Genesis 8:  At the outset of this chapter, it is reported that “God remembered Noah” after the flood—or, as the New Jerusalem Bible has it, God “had Noah in mind.”  The covenantal aspect of God might be said to begin here.

Leviticus 8:  Here we find the ceremonial “setting apart” of Aaron and his sons in a “priestly” class—and an atonement ceremony that involved Aaron, his sons, and Moses the deliverer, too.  I haven’t thought previously about possible leadership connections (for lack of a better term) between Israel’s priests, judges, and kings.  I don’t know that there is any dark light shed on the Aaronic priesthood at the outset, but it is curious to me that God set in this role the family of the man who had overseen the making of the golden calf.

Deuteronomy 8:  Here, too, is a major section about the covenant between God and His people.

Joshua 8:  The destruction of Ai is founded on the “word of the Lord” . . . see 8:8:  God makes a point of saying “I have commanded you.”  It is God’s doing.

I’m not thoroughly familiar with the storyline of Joshua, but I have the general impression that things began to deteriorate after his death.  If the people, in the eras of the Judges and Kings, had had both the faith and perspective of Joshua, perhaps redemptive history would have played out differently.  I can conceive of an entirely different, 1000-year historical progression in which the scenario would not have included kings at all . . . and perhaps the mission of the Redeemer Christ would have looked a bit different when He came, as well.

Postlude on the 8s
Back to documented events and observation over hypothesis.  Two realities seem clear:

  1. Judges 8:  The record of the time of the Judges starkly shows Israel’s faithlessness and lack of loyalty.
  2. 1Samuel 8:  The origin of Israel’s Kings reveals the beginning of what became a progressively bad scenario:  God’s people were looking (a) less to God and (b) more to humans as their leaders.  Having essentially forgotten the Exodus with its Red Sea, the cloud-by-day and fire-by-night, the manna and quail, and the initial conquests, the people wanted a human king.  And God conceded.²

I present the following as a pretty good summary of an underlying concept in at least those two chapter 8s:

God has always been the sovereign ruler of His people.  When His people reject Him in one way or another, it is not pleasing to Him.  Since the beginning of Israel’s “kings” era, the people’s loyalties were divided, and as a result, things proceeded differently.

God will always be sovereign, but not always in the way the people expect or desire.


¹ A cynical view might query whether Samuel felt entitled, based on political clout, to pass on his exalted standing to his descendants.

² Not at all incidentally, I see God’s response as an open concession, not approval or pleasure.  Tomorrow’s follow-up will append a brief expansion on this point.