READING FOR DECEMBER 2, 2024: DEUTERONOMY 21, 3 JOHN 1, PSALM 119:113-120 DEUTERONOMY 2 The expression finding someone “slain” implies murder, not someone who died due to natural causes. Thus, this case is what we would call today an unsolved murder. Notice that the community still is responsible to God and the deceased individual, even though they were not personally guilty. All human deaths need to be recognized and treated properly. This of course is complicated today as society struggles with the definition of human life. In this case the town elders and the Levitical priest were required to participate in a ceremony of breaking a never-yoked heifer’s neck and washing their hands over it while they stated their personal innocence of the crime. This sin needed to be atoned for with blood even though the sinner was unknown. Such is the seriousness of sin in God’s eyes. Of course, Jesus, the ultimate innocent person, atoned for sins by shedding His blood on the cross for us who are in fact guilty. All we need to do to be redeemed is receive this gift and make Him our Lord. Otherwise, we will be unredeemed and continue to be guilty of sinning against God.
As we read previously, enemies who reside far from Israel, women and children are not to be killed but taken captive. Should an Israelite man wish to marry one of the captured women, a process is described here. The process allows for some time to elapse before the marriage so that the woman can grieve her parents. There are also some ceremonial practices that must take place to signify the transition from being a citizen of an enemy nation to part of the covenant community. Perhaps because of possible extreme cultural differences, an option is given to annul such a marriage at a time of the woman’s choosing. It is not clear from the text if this could happen before or after the marriage is consummated. In any case, the woman is to suffer no social stigma should this occur.
God even developed laws for men who made the unwise choice to have two wives and loved one more than the other. If the unloved wife gave birth to the man’s firstborn child, then all the normal benefits of a firstborn child still apply. This child would receive a double portion of the father’s inheritance. Remember how this came into play with the parable of the Prodigal Son. The older brother who complained about the party for the prodigal eventually owned all that was left of his father’s estate because the younger brother received his share early. The father was being truthful when he told the older brother all that the father had was his.
The guidelines for stoning rebellious children express how seriously God takes the whole concept of rebelliousness. The word rebellion could be used to describe the very first sin in the garden. Although such stoning is certainly not appropriate in our non-theocratic system, both the Old and New Testaments constantly convey God’s opposition to rebellion at the family, church, workplace, and governmental levels. Let’s obey the speed limits and facemask rules.
READING FOR DECEMBER 2, 2024 CONTINUED: 3 JOHN 1, PSALM 119:113-120 3 JOHN 1 This letter has the same sender heading as 2 John, which most believe is likely the Apostle John. The recipient is another outstanding believer, named Gaius. John wishes him good health and euodoustha, which is a Greek compound word literally meaning “helped on the road.” The King James Version translates it “prospers.” This is within the lexical range of the Greek meaning but does not necessarily refer to being rich financially. Some famous preachers have used this verse to support the idea that Christians should seek wealth. This interpretation is quite a stretch and certainly not in tune with the rest of the Bible. One thing we do know is that Gaius’s soul prospered, and this brought great joy to John. Let’s also be joyful when we hear of friends and family who are developing spiritually. It’s answering our prayer that God’s will be done on earth as it is in heaven.
One practical good deed Gaius consistently performed was supporting traveling believers, likely those involved in ministry. John says when we do that “we prove to be fellow workers with the truth.” Our church has the privilege of supporting Brian and Denise Luke, among others. Our work through them brings Bible passages presented orally to folks in their mother tongue. On the other hand, John calls out Diotrephes, a member of this church who rejects John’s instruction. This person builds himself up by tearing John and others down, even driving folks away from church. A much better example is Demetrius, who advocates for the truth. John keeps this letter short because he hopes to see everyone face to face soon.
PSALM 119:113-120 The Psalmist expresses his hatred for those who are double-minded. This sentiment anticipates James 1:7-8: “That man ought not to expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways.” Even Revelation 3:15-16 raises this theme: “I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. So, because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.” Isn’t it the case that we are often tempted to be fence-sitters. We really don’t want to be viewed as fanatics. The truth, according to the Psalmist, is that only by going all in with God by completely obeying his commandments are we living in synch with the ultimate visible and invisible reality. Having feet in both camps both deceives us and renders us useless (vs. 118). When such lives are fully evaluated, they will be considered like dross to be thrown out. The Psalmist affirms that he both loves God’s revelation and fears (as in trembles) His judgments. This balance does not match our current culture’s understanding of God. We often see His words as irrelevant if they do not agree with our views. Certainly, we find the idea of trembling in fear before God as too upsetting to even contemplate. As the Psalmist said, we are double-minded. We want a God but one that is made in our image, not the real God of the Bible.
