Weekly(ish) Miscellany III

Weekly(ish) Miscellany III: November 18-December 29, 2013

An Explanation

I got married November 30. Hopefully that statement adequately accounts for the long absence. I did most of the writing below prior to the wedding, but nothing was really finished, so I abandoned myself to the busyness of the season rather than try to post anything.

Key Scriptures under contemplation

Matthew 2

“Out of Egypt I called my son.” I spent some time contemplating this line this morning. The source of this prophecy is Hosea 11:1, which, rather than being an explicitly messianic passage, references Israel’s exodus from captivity as it glorifies God for his “tutorship” of his chosen nation, which has nevertheless proved obstinate and wayward. Matthew is clearly revealing Jesus as true Israel, the righteous child of God who fulfills Hosea 11 for being unlike the wandering son Israel described in that passage. The next recorded episode is his baptism (as the Red Sea crossing, the nation’s baptism, follows the exodus).

C. S. Lewis in God in the Dock (an excerpt of which was Saturday’s Advent reading) describes the Christ story as one of “descent and resurrection,” the Resurrection being simply the turning point in the larger story, in which humanity and all creation is retrieved from death, in which the finished work of man is exalted from the slime to which he had sunk. The briefly-described Egypt saga places Christ on this path of descent, continuing from the cosmic descent of his incarnation. Yet he descends that God the Father may call him out of the land of exile and captivity—and call him “my son.” Now that he has taken on Israel, Christ, the lamb, can take Israel and all humanity to the cross and fulfill Hosea 11:1 as Israel never could.

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Weekly Miscellany II: Nietzsche and Nazism, and More on Worship

Weekly Miscellany II: November 11-17, 2013

Key scriptures under contemplation

Exodus 14-15

These chapters detail the humiliation of Pharaoh at the Red (or Reed) Sea. Again, I am familiar enough with the literal-historical aspects of the story that I am mostly interested in a typological examination. Some aspects of the story have obvious parallels: Moses leads Israel through the waters, by faith, Hebrews 11 states, as though on dry land. Water and the sea often stand for death or Hades in Scriptures and in Hebrew culture. Even so, Christ has opened a way for his people through death. Yet I find interesting as well what comes immediately after the Red Sea hymn, even in the same chapter: the cleansing of the waters of Marah. The thirsty Israelites groaned when the spring they found spewed forth undrinkable bitter water; Moses took a branch from a tree and, throwing it into the spring, made the waters sweet. Moses then preaches a God, so recently shown to be a destroyer of the wicked, who is healer of the righteous.

There is an astonishing parallel to this whole sequence of events in 2 Kings 1-2. The first chapter details how divinely-inspired Elijah rebukes the idolatrous king of Samaria by calling fire down on his armies, which have been sent to fetch the prophet. Two of the evil monarch’s captains perish with their soldiers before the angel of YHWH tells Elijah to spare the third captain, who has bowed down to him in reverent fear, and to go to the king. Elijah goes and informs the king, who is wounded and sick, that he is soon to die in his bed, and he does. Shortly thereafter, in chapter 2, Elijah is taken into Heaven by chariots of fire; divine fire, which a chapter before consumed one hundred men, has become Elijah’s gateway to paradise.

But the parallels are far more explicit in the events that follow, which employ water-imagery heavily. Elijah has been carried into Heaven by the chariots of the Almighty; Elisha, using Elijah’s mantle, parts the waters of the Jordan in a manner reminiscent of the Red Sea miracle. I was startled Tuesday when I noticed for the first time that the next thing Elisha does is cleanse the cursed waters of Jericho. The pattern of events in Exodus is followed exactly, despite the different circumstances. While the “sons of the prophets” at Jericho send out men to search for the raptured Elijah, Elisha demonstrates his true prophetic power by rescinding an ancient curse on Jericho (see Joshua 6:26 and 1 Kings 16:34). He does not use a branch, but he fills a new jar with salt and casts the salt into the waters. This cleanses the waters forever and makes the land fertile.

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