Bully's Blog

Well, besides disputing about how the Ten Words are to be divided up, Exodus 20 has its own literary structure, which is quite independent of the divisions.

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My new friend Moshe Kline has put together these brilliant presentations on the literary structure of the Torah. He deals with the Creation week in a way I was familiar with: aligning Days 1, 2 and 3 with Days 4, 5 and 6, like the columns and rows in an Excel worksheet or on a train timetable.

But wait and see what he does with the 10 Plagues and the 10 Words.

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“Who may ascend into the hill of the LORD?
Or who may stand in His holy place?
He who has clean hands and a pure heart…” (Psalm 24:3-4)

In Leviticus, an Israelite is to lay his hand on the sacrifice that covers his sin and allows him to draw near to God. It was the red hand of death and the whiteness of a pure sacrifice willing to take the “stroke” (plague).

“And Abraham stretched out his hand and took the knife to slay his son.”
Genesis 22:10

But the Lord Himself covered Moses with His hand as the consuming fire of His glory passed-over the mountain. It was the hand of life and the whiteness of imparted glory. As far as was possible, Moses saw the Lord as He was, because he was like Him.

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Joshua Marchlewski has outlined the chiasm in Leviticus 24:13-23 (reposted here with his permission): Continue reading

During the fourth year that Jehoiakim son of Josiah was king of Judah, the LORD said to me, “Jeremiah, since the time Josiah was king, I have been speaking to you about Israel, Judah, and the other nations. Now, get a scroll and write down everything I have told you, then read it to the people of Judah. Maybe they will stop sinning when they hear what terrible things I plan for them. And if they turn to me, I will forgive them”… (CEV) Jeremiah 36:1-3

God’s Covenants are always temporary. Every Covenant is a to and fro. It reflects the Word sent to the Son by the Spirit and the “bridal abundance” received in return by the Father. The Word is often pictured as a scroll, for obvious reasons. Scrolls were written and sealed with wax. The seal was temporary, something to protect the confidentiality of the contents, but something to be broken once the document reached its intended destination. The Bible Matrix makes plain the symbols used by God to illustrate this step in the Covenantal order of all He has made. Continue reading

(I was listening again today to the Biblical Horizons Preterism lectures from 1999 and thought I could see the offices of the godly in the Bible Matrix. Here are some quick thoughts, so feel free to comment and criticise as always.)

The Bible Matrix structures life at many levels. It structures the act that brings conception. It is the journey from ovum to live birth (what was the “placenta” in AD70?). It is the process of the working day and the working life — and family life, too. It structures a Bible-based, Covenant-renewal worship service. It is also the process God uses to make us what James Jordan calls “Great Prophets.” In this, every saint is a Tabernacle under construction, and every saint is a New Creation in progress. Continue reading

From James B. Jordan’s Trees and Thorns: [1]

The land and garden of Eden were watered by a spring. Why call attention to the fact that God did not send rain? Why not just mention the spring and leave off the statement about rain? The reason, I believe, is to call our minds back to Genesis 1:2-9. We find in Genesis 1:2 that there was an ocean over the original earth. Then God created the firmament, and separated the waters above from the waters below. On the third day God gathered the waters below into areas below the surface of the land.

Now we have a clear distinction between waters above the firmament, the source of rain, and waters below, which would have to come up from under the earth. Both Genesis 1:2-9 and 2:5-6 set up the distinction eschatologically; ground water comes first, and then heavenly water.

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But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death. (James 1:14-15)

The structure of God’s work in the world finds its origin in His trinity: Word, Sacrament, Government (Discipline). Often in the prophets, the man of God is given a sign which is a type of a greater event to come. The prophet is the sacrament that mediates the Word of discipline to the People.

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or Disputatio with God

Re The Wrath of Love, Michael Micklow commented:
(Correction – not Michael Shover – Michael got his Michael’s crossed)

“The prophet did not have to remind God, so much as he had to remind himself of the love of God, and to see God’s judgment as the wrath of love.”

What about the dangerous yet successful Mosaic paradigm in Exodus 32:7-14? In this section, the prophet is able to approach, contest and sway God’s wrath (vv. 11-13). In response to Moses’ challenge, the text tells us, “and the Lord changed his mind about the disaster that he planned to bring on his people” (v. 14)…

… And what was the cornerstone of his defense? — the appeal to memory (v. 13). Moses cites the exodus event, and he further appeals to the covenant established with Abraham.

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I said, “You are gods, and all of you are children of the Most High. But you shall die like men, and fall like one of the princes.” Psalm 82:6

As discussed elsewhere here, the five-point Covenant model as it gets played out in history becomes seven-point. The central “Ethics” gets split into three: Law-Testing-Law.

Moses, the Covenant head, ascends and receives the Law. He opens it for Israel as Mediator. Israel, as body, is tested under the Law. The Law is given again to a “resurrected” Israel, the next generation.

In microcosm, we see this in the incident with the golden calf. Moses is given the Tablets, Israel is tested, and the Tablets are broken. Moses brings the Law a second time.

In macrocosm, the Law is given from Sinai, Israel is tested for forty years, and Moses brings the Law again in Deuteronomy to a “resurrected” Israel, the next generation.

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