Day 42: Moral Laws

 Today's readings: Exodus 24, Leviticus 17-18, and Psalm 78.

I. In Exodus chapter 24, we find that God and Israel are spiritually bonded together, with the latter consecrated to service for the former, renouncing all other gods. It ends with Moses going up Mt. Sinai to commune with God, where he remained for "forty days and forty nights" (24:18).

II. In Leviticus chapter 17, we have laws on the proper handling of animal blood. As the Ignatius Bible notes:

Sacrificial animals processed for food (oxen, sheep, goats) may not be slaughtered outside the Tabernacle; they must be offered to the Lord, and their blood applied to the altar, before any meat can be eaten (17:1-9). Wild animals hunted as game (deer, gazelle, quails) can be eaten as food so long as their blood is first poured on the ground and covered (17:10-16). These precepts are enjoined not only on Israelites but also on sojourners - people of other ethnic backgrounds who dwell among the covenant people... (p. 205)

Black pudding, like the British or Irish enjoy eating, would have horrified the Israelites and been against what God commanded of them (17:10-12).

In Leviticus chapter 18, it begins with God telling Moses that Israel will not live as they do in Egypt and Canaan, but will instead follow His commands on proper behavior. This starts with a list of prohibitions against sexual immorality, from family relations to women who are not one's wife, to homosexual activities. Probably one of the best on this list, not a sexual perversion in itself as I see it, is a command to not sacrifice one's child to the demon god Molech (18:21). How anyone could do that with their child boggles the mind.

We find different types of laws in the Old Testament, some of which we see foreshadowings of future things under Christ, and others which are still binding upon us today. As the BIY Companion, Vol 1, notes:

There are three kinds of laws in the Old Testament: laws that govern society, particularly the kingdom of Israel; laws regarding proper worship; and laws regarding morality. Since neither the kingdom of Israel (as constituted in the Old Testament) nor the Temple exist any longer, the first two types of laws are no longer necessary. The moral law, however, retains its force. (p. 92)

III.  Psalm 78 is one of remembrance. As the Ignatius Bible notes:

It reviews biblical history from the Exodus to the election of David, highlighting a recurring pattern: (1) the Lord performs "glorious deeds" for his people (78:4); (2) his people prove faithless (78:22...) and rebellious (78:8...); (3) the Lord's anger is provoked (78:21...); and yest (4) the Lord forgives and offers his people another chance for blessing (78:38). Readers are challenged to learn from the mistakes of past generations, lest they forget the works of God and forsake his covenant (78:7-8...). The psalm follows the canonical story of the Pentateuch and Historical Books and at several points echoes the Song of Moses in Deut 32:1-43. (p. 896)

You know, with some changes to the details, this psalm and the notes here sound a lot like Christian history...

That's it for today!

Day 41: The Day of Atonement

Today's readings: Exodus 23, Leviticus 16, and Psalm 77.

I. Toda's reading in Genesis begins with laws concerning justice, prohibiting bearing false witness, bribes against the poor, refusing help to enemies in times of need, favoring the poor solely because they are poor, accepting bribes, and oppressing strangers (23:1-9). 

Seems rather odd, but farmland is to be given a sabbatical year after 6 years of growing crops, and of course, all persons and animals must rest on the Sabbath Day each week. Finally, no other god should ever be mentioned (23:10-13). The second and third are part of the Ten Commandments, while the first, I understand, makes sense from an agricultural point of view. I'm not a farmer, but I've heard that they leave their fields fallow for a period to avoid overusing the soil.

Next, three annual feasts are listed: Unleavened Bread, First Fruits (later Pentecost), and Ingathering (later Booths or Tabernacles) (23:14-19).

Finally, the Israelites are promised the conquest of Canaan if they will listen to Him, and they are warned not to befriend them or worship their false gods (23:20-33).

II. In Leviticus chapter 16, the holiest day of the year for Jews is explained, the Day of Atonement or Yom Kippur. As the Ignatius Bible notes:

It is the holiest day of the liturgical year - a day of cleansing for the sanctuary, purging it of all the uncleanness accumulated throughout the year (16:16, 19), and a day of cleansing for the people, removing from the camp all the sins committed throughout the year (16:22, 30).

[...] According to the NT, the ministries of Yom Kippur foreshadow the atoning work of Christ: Jesus is the heavenly high priest (Heb 5:1-6); he entered the heavenly sanctuary signified by the Tabernacle (Heb 8:1-5); he offered his own blood for atonement rather than the blood of bulls and goats (Heb 9:6-14); his sacrifice, made once for all rather than once every year, is sufficient to take away all the sins of the world committed throughout history (Heb 9:24-26; 10:12-14) (CCC 614, 1540). (pp. 202-203)

III. Psalm 77 is one of lament. It goes from grief (77:1-10) to remembrance of God's past mighty deeds (77:11-20), so possible hope from the Psalmist?

That's all for today - Have a good Palm Sunday!!!

Day 40: Laws of Justice

 Today's readings: Exodus 22, Leviticus 15, and Psalm 76.

I. Today's reading in Genesis begins with laws of restitution, a sensible thing in any community for justice and to avoid bloodfeuds (22:1-17). As the Ignatius Bible notes:

Compensation must be made for property that is stolen (animals), destroyed (crops), or lost (borrowed goods), and for persons that are violated (unmarried virgins). (p. 153)

The restitution for unmarried virgins, I'm sure, would be objectionable to many today, but for the time was actually quite just. 

For crimes like sorcery, bestiality, and idolatry, the penalty was death (22:18-20). All three of these were abominations to God, and those who committed such offenses were not shown mercy.

Those who are most helpless in society and the stranger are protected in the next verses, with promises of divine vengeance on anyone who oppresses them (22:21-27).

Cursing God or those who are "a ruler of your people" is forbidden (22:28).

Finally, "Israel must consecrate to Yahweh all first-born sons" (p. 154; 22:29-30) and refrain from eating meat that had been "torn by beasts in the fields," which is unclean (22:31).

II. In Leviticus chapter 15, covers bodily discharges from men and also women, including menstrual cycles or other bloody discharges. Rather detailed and exacting for mostly private matters by today's standards, at least.

The BIY Companion, Vol 1, comments:

Leviticus 15 speaks of bodily emissions. There are rules about these emissions because the body is sacred, and some of these particular emissions refer to life and relationships. Though we are no longer bound by the ritual laws of the Old Covenant, we still need to treat these things with respect. In these rules, God shows his just heart. He reveals that he is a just God who seeks to form a just people. Sacred things must be treated as sacred. (p. 88)

III. Psalm 76 is a song of Zion. Certainly one that is filled with joy and praise for God, and all that He has done for Israel. As the Ignatius Bible notes:

It is a victory hymn in which God is hailed as the Awesome One of Jerusalem (76:7, 12), the Warrior who triumphs over all foes (76:3-6), and the Savior who rescues the oppressed (76:7-9). The historical backdrop may be David's conquest of Zion, followed by his transfer of the Ark of the Covenant there (2 Sam 5-6). (p. 894)

That's all for today!

Day 39: Slavery in the Old Testament

 Today's readings: Exodus 21, Leviticus 14, and Psalm 75.

I. In today's reading from Exodus, we are presented with commandments on slavery (21:1-11), perhaps one of the gravest evils mankind has committed against their fellow man. As a 21st century American, I want to shout at the evils of slavery, and our national experience with it, but this was written for a culture vastly different than any I know of some 4,000 years ago. The sad truth is that slavery was seen as "normal" then and something everyone practiced. They had no labor-saving machines like we have today, and everything took hard physical labor to do, from sowing the field to grow crops, cooking daily food, washing clothes manually, etc. Seems like a poor excuse to us now, but this was part of their thinking back then. The Ignatius Bible notes:

Slavery was tolerated, but closely regulated in ancient Israel. Laws are given by Yahweh to guard the rights of slaves, to protect them from abusive treatment, and to limit the time of their service. Israel's humane regard for slaves stands in glaring contrast to the wider Near East, where slaves were little more than despised and disposable property. The pressure of slave laws in the Bible does not at all mean that slavery was accepted as an ideal moral standard; rather, its regulation by God was the first step in a prolonged effort to rescue Israel from the unenlightened barbarism of the ancient world. (p. 152)

Next, we are given laws concerning violence and harm, both to humans and animals (21:12-35). This is where we get the well-known "eye for eye, tooth for tooth..." from (21:24-25). It sounds harsh, but these are all actually laws to limit the violence endemic among people back then, what we'd consider to be a breakdown of law and order today, and a violent, failed society. Vengeance in the form of personal retribution was the norm for real or perceived harm then, and they sought to mitigate it. Later, Jesus would temper even these laws with calls for mercy (Mt 5:38-42).

Slavery and violence were both prevalent in the Ancient World. I recall reading Ancient Greek plays about the dangers of endless cycles of retribution being a threat to social order (Orestes? I forget now). It's difficult to remember that what we see in Scripture here is, as noted above, the "first step" in bringing change to all that, for Israel at least at the moment. 

Or, as the BIY Companion, Vol 1, puts it:

Here, God is speaking to a community that does not yet know there are restrictions on what can and cannot be done to other people. Slavery is seen as normal to them because they themselves were in slavery for four hundred years. God has to start somewhere. He has to come down to their level. They do not yet know that human beings have been created in his image and likeness. They have to be taught how to treat other people with justice.  Eventually, God begins to call his people to choose mercy over justice - but they first must learn what justice is. God starts with setting parameters on how the Israelites can treat their slaves. He teaches them that they are not allowed to do whatever they want with them - that slaves are not truly their property. (p. 86)

II. In Leviticus chapter 14, there is a long and detailed outline on the "ritual cleansing for a leper whose health has been restored" (p. 199) as well as the cleansing of leprous houses.

III. Psalm 75 is one of thanksgiving to God. As the Ignatius Bible notes:

It affirms Israel's faith in God as the Judge of the world who brings down the mighty and lifts up the lowly (75:7). His justice, exercised at the time he appoints (75:2), is good news that brings forth praise from his people (75:9). (p. 893)

That's all for today! 

Day 38: The Ten Commandments

 Today's readings: Exodus 19-20, Leviticus 13, and Psalm 74.

I. The Israelites with Moses reach Mt. Sinai, witness God's power, and are given a covenant by Him to be His people with a special mission to all the nations (19:1-15). After 3 days, "there was thunder and lightning, and a thick cloud upon the mountain," before which the people assembled and God summoned Moses with Aaron to ascend, while the people were warned not to (19:16-25). God spoke to Moses the Ten Commandments, which, as the Ignatius Bible notes:

The Decalogue is an expression of universal law that is binding upon all people at all times, regardless of age, sex, status, or circumstance (20:1-17). It reiterates the precepts of the natural law engraved on the heart (Rom 2:14-15; CCC 2070-72). (p. 150)

 All of this terrified the people witnessing the divine power, but Moses reassured them and was told by God that He would honor the sacrifices they made to Him, but the Israelites should "not make gods of silver to be with me, nor shall you make for yourselves gods of gold" (20:21-26).

II. In Leviticus chapter 13, there is a quite detailed telling of diagnosing leprosy, which is said to make one ritually unclean, as well as the garments that come into contact with such. To be honest, this seems a bit monotonous, but given the lack of modern medicines and doctors to do all of this, I find it actually comforting to know that God set something up for the ancient Israelites on this.

III. Psalm 74 is one of lament and national humiliation. As the Ignatius Bible notes:

Its background is the Babylonian conquest of Judah in 586 B.C. The Psalmist is writing in the middle of the sixth century while the Jerusalem Temple lies in ruins and the Jewish people are living in exile in Babylon. He is puzzled and growing impatient in God's inaction in the face of these calamities (74:1, 10-11), and so pleads for the Lord to remember his suffering people (74:2, 19, 21), to read himself for action (74:22), and to repay the enemy as their evil deserves (74:23). (p. 892)

I cannot imagine the pain and suffering the Israelites endured. They lost everything, and what they valued, especially the Temple, was either stolen or destroyed. Their nation was in ruins, and their people held captive by their enemy. The grief and desperation in this psalm are very clear, and it's difficult not to feel sympathy for the Psalmist and the Israelites for what they underwent.

That's it for today!

Day 37: The Mystical Works of God

 Today's readings: Exodus 17-18, Leviticus 12, and Psalm 73.

I. In a scene which is almost comical (I know that it's not meant to be), the Israelites complain again to Moses, this time about the lack of water to which he replies, "Why do you find fault with me? Why do you put the Lord to the test?" (17:1-2). To me, this is almost comical because it shows how exasperated Moses is becoming with his people over their constant bellyaching. Moses asks the Lord for help, He grants a miracle at Horeb, and the problem is resolved (17:3-6). I like how Scripture records though, what the place came to be called and why (17:7). From that day forward, their behavior would be recorded and remembered in the place called "testing" and "contention."

The Amalekites attack the Israelite refugees, who, with God's favor and Joshua leading them into battle, are defeated. God promised that in time He would "blot out remembrance of Amalek from under heaven" (17:8-15).

Jethro went to Moses with the latter's wife and two sons. When they met again, they greeted each other warmly, discussed what had happened in Egypt, shared a meal, and offered a burnt offering to God (18:1-12). The next day, Moses "sat to judge the people," but after he had done so "from morning till evening," Jethro gave him some good advice: delegate. That is, he said Moses should organize the Israelites and choose trustworthy men to decide smaller matters, leaving only the larger ones to Moses, or he would wear himself out. Moses wisely decided to take his father-in-law's advice, who then left to return to his home (18:13-27).

II. In Leviticus chapter 12, the purification of women is outlined, for they are unique in their times of ritual uncleanliness, from their monthly period to the blood of childbirth.

III. Psalm 73 is a wisdom one. As the Ignatius Bible notes:

The speaker relates a personal struggle that challenged his faith but resulted in a stronger commitment to God. Initially, he was jealous of sinners (Ps 73:3) because they enjoyed the best things in life despite being prideful, boastful, malicious, and dismissive of God (73:4-12). This made him wonder if religious devotion was worth the effort (73:13). But after praying in the Temple, he came to understand "their end" (73:17), i.e., the divine judgment that awaits evildoers (73:18-20). The psalm contrasts the wicked, who are "far" from God (73:27), and the righteous, who are "near" to God (73:28). (p. 891)

Is this the voice of King David? Whomever the speaker is, I can relate at times to what he expresses here, especially when I was younger.

That's all for today!  

Day 36: Manna From Heaven

 Today's readings: Exodus 15-16, Leviticus 11, and Psalm 71.

I. Moses, "the sons of Israel", and even the women sing a victory song, praising God for saving them and defeating their Egyptian enemy (15:1-21). After this, we get one of the first problems that causes people to complain: undrinkable, bitter water in Marah. Through Moses, God resolved this problem miraculously, telling them to "diligently listen to the voice of the Lord your God" (15:22-27). Then, troubles came up again with hunger, and people murmured against Moses. God told him that He would provide and test the people. He gave the Israelites manna or bread from heaven, which tasted "like wafers made with honey," but the people still struggled with learning to follow God (16:1-34).

As the Ignatius Bible notes:

The Lord provided a daily ration to feed the children of Israel until they reached Canaan (Josh 5:12). With the supply always abundant, no one went hungry and there was no need to hoard (16:18). Manna is known in Scriptura as the "bread of heaven" and the "bread of the angels" (Ps 78:24-25; cf Wis 16:20). Recalling this provision in the desert, Jesus declares himself to be the true manna that descends from heaven in the Eucharist (Jn 6:30-59). Paul gives this sacramental interpretation as well (1 Cor 10:1-6). (p. 146)

II. In Leviticus chapter 11, kosher food, essentially, was established. That is, creatures on the land, in the sea, and even insects, that are considered to be clean (kosher) or unclean (non-kosher). The carcass of any unclean creature that is touched by someone makes them ritually unclean until evening. The details are surprisingly elaborate, with things like pork, rabbit, crab, lobster, and shrimp being what I'd probably struggle the most with! Thank the Lord for the New Covenant (e.g., Acts 10:9-16). I'll still refrain from cuy though, with only half-hearted apologies to my Ecuadorean friends!

III. Psalm 71 is a plea to God for protection and help. From the wording of the psalm, I'm curious if this was written by King David as an old man? As the Ignatius Bible notes:

The speaker is a man with "gray hairs" (71:18) who is struggling with failing health (71:20) and the taunts of those who claim that God has abandoned him (71:11). He cleaves to the Lor with firm hope (71:5, 14), trusting that just as God was his help in youth, so he will come to his rescue in old age (71:17-18). When the time is right, God will "revive" him (71:20) and "comfort" him (71:21); then he will witness to the Lord's goodness (71:15-18) and sing praise to his name (71:22-24). (p. 889)

That's it for today!