Bible

Some emotional outbursts at Esther. I don’t like this book. | Esther 9

/ Paul Burkhart / 2 Comments

Now in the twelfth month, which is the month of Adar, on the thirteenth day, when the king’s command and edict were about to be executed, on the very day when the enemies of the Jews hoped to gain power over them, but which had been changed to a day when the Jews would gain power over their foes, the Jews gathered in their cities throughout all the provinces of King Ahasuerus to lay hands on those who had sought their ruin; and no one could withstand them, because the fear of them had fallen upon all peoples. All the officials of the provinces, the satraps and the governors, and the royal officials were supporting the Jews, because the fear of Mordecai had fallen upon them. For Mordecai was powerful in the king’s house, and his fame spread throughout all the provinces as the man Mordecai grew more and more powerful. So the Jews struck down all their enemies with the sword, slaughtering, and destroying them, and did as they pleased to those who hated them. In the citadel of Susa the Jews killed and destroyed five hundred people. They killed Parshandatha, Dalphon, Aspatha, Poratha, Adalia, Aridatha, Parmashta, Arisai, Aridai, Vaizatha, the ten sons of Haman son of Hammedatha, the enemy of the Jews; but they did not touch the plunder.
—Esther 9.1-10

What on earth? No gonna lie, this is maybe the first real deep reading I’ve given to Esther. I never internalized that this part was here. This is always skipped in popular retellings of this story. And I can see why. What was the point of this stuff? Save the Jews just to kill an even greater number of people? I can see why this book was so despised by many Jews. Once again, Esther is no model to follow after. I genuinely have no idea why this book is in the Bible. What little research I’ve done has said that there’s no evidence that this meant to be taken historically, so what purpose would this book have played in the community? Anti-imperialist wish fulfillment? A giant cathartic “what if?”

That very day the number of those killed in the citadel of Susa was reported to the king. The king said to Queen Esther, “In the citadel of Susa the Jews have killed five hundred people and also the ten sons of Haman. What have they done in the rest of the king’s provinces? Now what is your petition? It shall be granted you. And what further is your request? It shall be fulfilled.” Esther said, “If it pleases the king, let the Jews who are in Susa be allowed tomorrow also to do according to this day’s edict, and let the ten sons of Haman be hanged on the gallows.” So the king commanded this to be done; a decree was issued in Susa, and the ten sons of Haman were hanged. The Jews who were in Susa gathered also on the fourteenth day of the month of Adar and they killed three hundred persons in Susa; but they did not touch the plunder.

Now the other Jews who were in the king’s provinces also gathered to defend their lives, and gained relief from their enemies, and killed seventy-five thousand of those who hated them; but they laid no hands on the plunder. This was on the thirteenth day of the month of Adar, and on the fourteenth day they rested and made that a day of feasting and gladness.
—Esther 9.11-17

What? Oh, and 75,000 people killed? Yeah right. This is a despicable book.

See other Marginalia here. Read more about the series here.

The Proof that God’s Right? When He Is. | Exodus 3.11-12

/ Paul Burkhart / 1 Comment

But Moses said to God, “Who am I that I should go to Pharaoh, and bring the Israelites out of Egypt?” He said, “I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain.”
—Exodus 3.11-12

Haha. God pretty much says, “this will be the sign that I am right. When everything I’m saying ends up happening”. And so Moses’ assurance in the moment is a promise for the future.

See other Marginalia here. Read more about the series here.

History, Theology, & Wrestling with God | Genesis 32.24-32

/ Paul Burkhart / 2 Comments

Jacob was left alone; and a man wrestled with him until daybreak. When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob’s hip was put out of joint as he wrestled with him. Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” So he said to him, “What is your name?” And he said, “Jacob.” Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.” Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. So Jacob called the place Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” The sun rose upon him as he passed Penuel, limping because of his hip. Therefore to this day the Israelites do not eat the thigh muscle that is on the hip socket, because he struck Jacob on the hip socket at the thigh muscle.
—Genesis 32:24-32

Some Historical thoughts: Where the heck did this story come from?  It’s certainly looks like a later insertion into the story (it has no connection whatsoever to the surrounding verses and is never mentioned again in the OT), but where did it come from? That last verse implies it may be simply to explain the dietary habits of Israelites that arose in some other way. But really, why appeal to such an odd, powerful, and incredibly profound story for such a simple message.

Some Theological thoughts: Holy crap, what a concentrated text of such meaning. Jacob “wrestles” with God, and it’s in the midst of his greatest stress and travail. It testifies to us how our greatest struggles in life are often wrestlings with God himself. We get a new name, we bear life-long scars, and it affects our ancestors for years to come. But we are blessed, and we know God all the more deeply. May we wrestle with God.

See other Marginalia here. Read more about the series here.

How Christians can read Old Testament horror | Genesis 34.25-31

/ Paul Burkhart / 1 Comment

On the third day, when they were still in pain, two of the sons of Jacob, Simeon and Levi, Dinah’s brothers, took their swords and came against the city unawares, and killed all the males. They killed Hamor and his son Shechem with the sword, and took Dinah out of Shechem’s house, and went away. And the other sons of Jacob came upon the slain, and plundered the city, because their sister had been defiled. They took their flocks and their herds, their donkeys, and whatever was in the city and in the field. All their wealth, all their little ones and their wives, all that was in the houses, they captured and made their prey. Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me odious to the inhabitants of the land, the Canaanites and the Perizzites; my numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.” But they said, “Should our sister be treated like a whore?”
—Genesis 34:25-31

On one hand, I am glad that the story does not leave itself as a justification of this woman’s rape as long as the individuals were circumcised (as the verses before this segment seemed to suggest–it was a ploy to trick the rapists into being in pain). On the other hand, the other women in the story, the wives of the men killed, are not treated much better (although admittedly, it doesn’t seem like Jacob’s sons rape them like Dinah was raped).

Okay, so what can Christians pull from this story? Mainly, we should be shocked that these people are “the circumcised”. These are the covenantal people. They have the covenant of God carved into their bodies. And yet, they receive the full judgement of God. They did not escape judgement. In fact, they perhaps received a harsher one than most other people in the Old Testament. I don’t think ancient Israelites would have taken circumcision so lightly as to just chuckle at that having been a deceitful turn that the sons of Jacob did. Rather I think they would have taken it very seriously that this people were a circumcised people that God’s people destroyed.

See other Marginalia here. Read more about the series here.

For the times you want to be strong, but aren’t | 1 Corinthians 1.27-31

/ Paul Burkhart / 1 Comment

But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God. He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, in order that, as it is written, “Let the one who boasts, boast in the Lord.”
—1 Corinthians 1.27-31

Oh how encouraging this is in those moments that I feel most inadequate intellectually and spiritually.

See other Marginalia here. Read more about the series here.

We worship Christ and…. the Resurrection? | Acts 17 & 24

/ Paul Burkhart / 2 Comments

Also some Epicurean and Stoic philosophers debated with him. Some said, “What does this babbler want to say?” Others said, “He seems to be a proclaimer of foreign divinities.” (This was because he was telling the good news about Jesus and the resurrection.)
—Acts 17:18

One of the funniest moments in Acts. Notice they accuse him of preaching foreign “divinities” (plural). The Greek word for Resurrection is Anastasis. Paul has rolled in preaching “ton Iesous kai thn Anastasin”, or “the Jesus and the Resurrection”. The Philosophers think that Paul is preaching about two gods: “Jesus” and his wife, “Resurrection”.

I have a hope in God—a hope that they themselves also accept—that there will be a resurrection of both the righteous and the unrighteous. Therefore I do my best always to have a clear conscience toward God and all people.
—Acts 24:15-16

Paul is obsessed with the resurrection. Well technically, Luke is. If you see the charge against Paul earlier, it was that he was preaching Christ and the Resurrection. They thought he was teaching two gods. Apparently, he must have been talking about the Resurrection so passionately. Almost as passionately as Christ.

They did not accuse him of preaching Jesus and the Cross, Jesus and the Tomb, Jesus and the Jews, Jesus and Grace through Faith, or even Jesus and the New Creation! It was Jesus and the Resurrection. The Resurrection is Paul’s way out of trouble. It’s his way of telling his story. Of causing divisions between himself and some Jews, and to show his solidarity with others. It’s everything to who Paul is and what he’s come to do.

See other Marginalia here. Read more about the series here.

Really. What is this “Mystery” Paul is talking about? | 1 Corinthians 2.6-8

/ Paul Burkhart / 1 Comment

Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. But we speak God’s wisdom, secret and hidden, which God decreed before the ages for our glory. None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.
—1 Corinthians 2.6-8

What an odd set of lines. I’ll be brutally honest. I get that “the mystery” is the inclusion of the Gentiles but in hindsight, it doesn’t seem that mysterious. From the beginning, God has promised a multitude of peoples would be counted among his people. Perhaps, the mystery was not merely the inclusion of the Gentiles as we commonly express it, but rather the way in which they are connected to God’s people? Maybe the “mystery” is more that it is no longer by becoming an ethnic group, but rather by both Jew and Gentile becoming something different and wholly other from what they have been.

See other Marginalia here. Read more about the series here.

The Joy of Mark & the Looming Cross | Mark 2.1-2

/ Paul Burkhart / 1 Comment

When he returned to Capernaum after some days, it was reported that he was at home. So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them.
—Mark 2.1-2

Who would have guessed where this story was ultimately heading? Who could see at this point the shadow of the Cross? There’s such joy and excitement at this point in the story. To know where it ends, gives these verses an odd weightiness to them.

See other Marginalia here. Read more about the series here.

The King’s Authority: more Christian lessons from Esther | Esther 8.7-8

/ Paul Burkhart / 3 Comments

When King Ahasuerus said to Queen Esther and to the Jew Mordecai, “See, I have given Esther the house of Haman, and they have hanged him on the gallows, because he plotted to lay hands on the Jews. You may write as you please with regard to the Jews, in the name of the king, and seal it with the king’s ring; for an edict written in the name of the king and sealed with the king’s ring cannot be revoked.”
—Esther 8.7-8

Oh the beauty here. Look at this. This is the king who had conquered the enemy of God’s people, sitting down and lending his authority to the very people that he was previously in a contract of anger and condemnation towards. He lends them his very authority and gives them the responsibility and freedom–based on what they know of the world and culture around them–to proclaim the good news to their people with the king’s authority. Sound familiar? This is what we do as Christians, and we strive to do that faithfully.

See other Marginalia here. Read more about the series here.

God’s Sovereignty, Moses’ Will | Exodus 3.4

/ Paul Burkhart / 1 Comment

When the Lord saw that he had turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.”
—Exodus 3.4

What an interesting interplay between God’s Sovereignty and human will. The angel, or an expression of God, calls out to Moses and then waits for his response. The text then makes a point to say that it was only after God saw Moses obey the call and come to him that he begins speaking his promises and showing his identity to Moses. God here shows patience, and waits for Moses.

See other Marginalia here. Read more about the series here.

When morning came, it was Leah | Genesis 29:25

/ Paul Burkhart / 1 Comment

When morning came, it was Leah! And Jacob said to Laban, “What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?”
—Genesis 29.25

I can’t remember who told me, nor can I remember what pastor they were quoting (I think it was Tim Keller), but this verse is a pretty powerful one. We all go into marriage thinking we are marrying a “Rachel”, but in the morning, it is always a “Leah”.

See other Marginalia here. Read more about the series here.

Jesus: Rabbi or Lord? (Again, Evangelicals over-simplify)| Matthew 26.20-25

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When it was evening, he took his place with the twelve; and while they were eating, he said, “Truly I tell you, one of you will betray me.” And they became greatly distressed and began to say to him one after another, “Surely not I, Lord?” He answered, “The one who has dipped his hand into the bowl with me will betray me. The Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.” Judas, who betrayed him, said, “Surely not I, Rabbi?” He replied, “You have said so.”
—Matthew 26.20-25

Notice here how they all call Jesus “Lord”,  whereas Judas calls Jesus “Rabbi”,  or Teacher.  To the original Jewish audience here, this would have been noticed and significant. But don’t mistake this. This isn’t some Evangelical emphasis of seeing Jesus as “Lord of your life” and not “just” a teacher.

Rather, the difference is in seeing things in the new order versus the old one.  It’s probably significant that Matthew us the Jewish term “Rabbi” and not just the normal Greek word for “teacher”. To follow a rabbi was still intense and genuine discipleship, not some “lesser devotion”. The point is that Judas still didn’t “get it”. Therefore, Jesus points out how this ultimately condemns him.

See other Marginalia here. Read more about the series here.

Paul: Diverse Theology, Singular Mission | 1 Corinthians 1.10-11

/ Paul Burkhart / 1 Comment

Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose. For it has been reported to me by Chloe’s people that there are quarrels among you, my brothers and sisters.
—1 Corinthians 1.10-11

Notice here that Paul does not say they need to be one in doctrine or theology. Rather, he says mind and purpose. They should have the same goals for the church. They should have the same sense of mission. They should all be moving in the same direction.

They should also be of one mind. This can mean lots of things, but the sense that I get is that it’s closely related to the purpose. They are singularly focused on what is essential and have proper weight and proper priority given to the proper things. Looking at the different allegiances that Paul goes on to criticize within the Church, there does seem to be a lot of doctrinal and theological diversity in this church. Paul, in a sense, seems overjoyed about this. He has a problem, rather, with their disjointed sense of purpose and mission. So, doctrinal diversity is good. Loss of mission is bad.

See other Marginalia here. Read more about the series here.

#Marginalia Weekly Round-Up #4 [3/17-23/14]

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Marginalia is a section of this blog dedicated to (mostly) short reflections, meditations, questions, and difficulties I have while going through my Bible reading plan. I’m still trying to figure out the best pace at which to post these, so be patient with me. To aid in helping people engage with these posts, every weekend I post a round-up of all of Marginalia posts that appeared during that week. This list is in biblical canonical order.

Genesis

Responding to the Covenant | Genesis 17:10

God & Sarah: one of the most beautiful verses in the Bible | Genesis 21.1

The Echoes of History &  Abraham| Genesis 24.22-23

And the story moves from Abraham to Isaac… | selections from Genesis 26

God’s Camp is Our Camp | Genesis 32:1

Wrestling with God: History & Theology | Genesis 32.24-32

Responding to the Covenant | Genesis 35.9-13

Exodus

Moses the Levite? | Exodus 2:12

Moses the Shepherd | Exodus 3.1

A quick note on why everything you think about angels might be wrong | Exodus 3.2

Continue reading →

A Parable on Minimum Wage, hehe | Matthew 20.3-4

/ Paul Burkhart / 2 Comments

When he went out about nine o’clock, he saw others standing idle in the marketplace; and he said to them, ‘You also go into the vineyard, and I will pay you whatever is right.’ So they went.
—Matthew 20.3-4

This could be an interesting argument for a minimum wage increase. The Christian argument behind that is based off of a mutually beneficial relationship between employees and employers. This is because of the historic Christian value of work and payment for that work. The owner seeing men standing idle around the marketplace and him offering them work is a very Christian, conservative response. Further, he makes a point to say that he will pay them whatever is “right”. I suppose there might be disagreement on what he means by that word “right”, but my hunch is that it means the fullness of wages that would at least be livable. Then again, it’s just a parable and I’m certainly reading in my own ideas into the text. Oh well.

See other Marginalia here. Read more about the series here.