Amy Patterson
April 17, 2014
Honors Exodus/Deuteronomy
Caring for the Marginalized: Deuteronomy 26:1-15
God deeply desires to see the marginalized cared for. This claim is supported throughout the entirety of the Bible in God’s commandments to see this desire fulfilled. One example of this theme can be seen in Deuteronomy 26:1-15, which addresses the Israelite’s first fruits and tithes after they have entered the promised land—two laws described in Deuteronomy 14:22-29. These first fruits and tithes provide for the Levites, the aliens, the orphans, and the widows—the lowly of the society that cannot provide for themselves. In addition to providing for the lower class, those presenting the offering were to recognize the deliverance the Lord had completed in bringing them out of slavery in Egypt. This is consistent with many other chapters in Deuteronomy, especially chapter eight, which urges the Israelites not to forget the Lord’s miraculous works after entering the prosperity-filled land of Canaan. Another theme in Deuteronomy is that society members should be at peace with one another. One way this can be accomplished, Deuteronomy teaches us, is by caring for the weak and marginalized. Each member of the society is commanded to care for members in need.
As we live within the new covenant, it can be easy to brush over code laws from the Old Testament. However, readers can see a picture of God’s grand plan for redemption by studying the story of the Israelites. Professor Yarchin has pointed out that the greatest mistake in interpretation happens when we force our cultural context on the culture and time period depicted in Deuteronomy. So, modern day readers are presented with an extremely complex challenge: How are we to learn f...
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...ression under the Egyptians. He still cares for the oppressed even when it is not the Israelites. After entering the Promised Land, the tables will turn. The Israelites will have abundant power and wealth and could become the oppressors if they do not continue in humble submission to Yahweh. However, Yahweh expects the overflow of the Israelites’ blessings—crops and tithes—to bless the Levites, aliens, orphans, and widows. The distinctness of the pericope, as previously discussed, further highlights Yahweh’s strong heart to see all of his people cared for. Yahweh sometimes gives direct blessings, such as crops and financial wealth, and other times uses indirect blessings, such as commanding those who have received the direct blessings to share with others.
Readers can also learn about socio-ethical points through this pericope.
Favoritism
Empathy
Intentional care
Mott states that since God is a loving God; why is there slavery and the “crushing of woman’s powers, the assumption of authority over her”? (pg 43) We are losing a sense of humanity based on what the bible says. In Mott’s last sentence “we see them going out satisfied with their forms and devotions, taking comparatively little interest in the great subject of truth and humanity.” (pg 44); she wants us to be aware that we aren’t looking at the bigger picture. Humanity is treating everyone equally with kindness, sympathy and mercy. If God is all loving and perfection, he would want everyone to be treated equally because he accepts us for who we
In relation, of the African American slaves’ and their identification with the experiences of the Hebrew slaves in the “Book of Exodus” have been evidently strong historically. Slavery in America began when Europeans brought the first African slaves to the North American colony of Jamestown, Virginia, in 1619. They African slaves were brought in to aid in the production of lucrative crops such as tobacco, cotton, and sugar. In addition, are the Hebrew/Israelites slaves in the “Book of Exodus,” it tells how the Israelites leaves their bondages with Egypt’s Pharaohs at the time. The Hebrew, escaped their grip through the strength of “Yahweh” is the name of God in Judaism.
"God helps those who help themselves, it is said, with fingers pointing at a self-made man who has attained wealth and position, forgetting that thousands of others labor and starve, day in and day out, without ever improving their material lot (57)."
It was a huge problem in Israel by that time. But God did not allow it to grow, He showed His judgement for not being social justice according to the laws of Moses. It is not hard to find in Ezekiel 16. “As surely as I live, declares the Sovereign Lord, your sister Sodom and her daughters never did what you and your daughters have done. Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me. Therefore I did away with them as you have seen (Ezekiel 16: 48-50).” It is a great example that people could see God’s divine judgment. From Moses laws, it is clearly that the better to do is to help, and God did bless those who bless the less fortunate. There is another example in Ruth 2, Boaz blessed Ruth and telling her that “You will listen, my daughter, will you not? Do not go glean in another field, nor go from there, but stay close by my young women (Ruth 2:8).” However, Israel failed in this test, and they suffered God’s punishment because of that. It could be even more obvious during modern time. Sometimes, God set up a tiny goal that He wants His people to achieve. But His followers did not follow Him as His wished. Because of the technology developing so fast, it is easier for nowadays people being not socially. People use social media to contact with each other, when they are ten centimeters from each other.
In David deSilva book, Honor, Patronage, Kinship, and Purity: Unlocking New Testament Culture deSilva states that context is extremely important as well as understanding the culture, without these elements one cannot properly understand the interpretation of Scripture. David deSilva gives an enlightening contextual study of first century Mediterranean culture. deSilva believes that all culture delivers the framework for all communication, and the New Testament writings is no different in how the culture provides the framework for communication.
In Jesus, we see that God has a ‘preferential option for the poor.’ As Gustavo Gutiérrez points out, Jesus in Matthew 25 proclaims a shocking identity “between a deed of love in behalf of the poor and a deed done in behalf of the Son of Man…to give one’s life for justice is to give it for Christ himself.” As such, the gospel of the kingdom that Jesus proclaimed made a demand on us to work on behalf of the poor and marginalized in our area, opposing ways of life that did not benefit them.
There are many themes running through the Old Testament myth of Exodus – slavery, rescue and redemption, guidance, commandments on how to live, the creation of a nation, and God’s power over other gods. In this paper I will explore what appears to be the chief reasoning behind the creation of the Exodus myth – the explanation of the creation of a monotheistic religion and the similarities of the Exodus myth to the ancient myths, as well as how one should approach the reading of the myth.
Around 1400 B.C. Exodus was written in Hebrew. The Exodus, which is one of the books in the Old Testament, are rules, similar to Hammurabi Code placed by God for the descendants of Abram. This literature gives insight into the structure of the Jewish community, which includes the hierarchy of their community as well as the roles important in this community. Scholars can further understand the Hebrew community by reading Genesis. Genesis consists of religious stories that talks about how farming, slavery, and the world came into being. But overall, scholars can see a society very much center on religion.
In the Gospels we discover that God is always on the side of the poorest, the most marginalized, those who don't have any value in s...
Oppression has played a prominent role in our nation for countless years. This is a devastating progression that has impacted a multitude of lives worldwide. It’s apparent that the wealth in this country is unequally undistributed especially as a huge part of humanity around the world continue to fight for the poor. The Lord and Savior expressed how unjustly the poor were treated therefore, our main responsibility to the poor is not so much to give charity but to help give justice. (pg. 8) Just as scripture states in the book of Proverbs 13:23 “An unplowed field produces food for the poor, but injustice sweeps it away.” This profound scripture clearly relates to how unfair society is to the poor.
The rich were taking advantage of the poor and exalting their wealth. “Another main area of disobedience took the form of social injustice, as the rich and powerful exploited the poor and needy. Wealth, possessions, and pleasure took priority over their relationship with God” (Hindson & Yates, 869). The prophet, Amos, went to the Israelites to condemn them of this sin. “For I know how many are your offenses and how great your sins. There are those who oppress the innocent and take bribes and deprive the poor of justice in the courts” (Amos 5:12). God cares for the poor and has compassion on them. His people were to do the same, yet they disobeyed. Micah also prophesied against social injustice. “Your rich people are violent; your inhabitants are liars and their tongues speak deceitfully. Therefore, I have begun to destroy you, to ruin you because of your sins” (Micah 6:12-13). God is just and will judge those who act unjustly to others. God will judge all the nations of their unjust behavior to one another, including Israel and Judah. “Because of their sinfulness, because of their treating others inhumanely, none of the nations…will be able to escape God’s judgment; this included Judah and Israel” (Mamahit,
God always shows love- He showed his love for the Israelites by defeating the Egyptian. In the Exodus 14 the Bible explains how Pharaoh tried to recapture the Israelites. Pharaoh prepared 600 men with him and chased after the Israelites in the wilderness. The Lord saved the Israelites by splitting the Red Sea, and allowing them to cross on dry land. However, the Lord showed his power by closing the Red Sea around the
Religious texts have been one of the main sources for laws and social customs since the conception of organized religion. Each religious text provides its followers with a code of conduct they are expected to apply to themselves, their actions, and their institutions. This code of conduct applies to the individual, as well as to the government and society to within which the people exist, and ultimately defines what a "just society" is in the context of that religion. Using stories and proverbs this code of conduct, and thus "just society", is not only set, but also shown in examples. In The Bible, the essence of a "just society" is laid out within passages that serve as "the laws", including Deuteronomy, and the Psalms, and in the stories, such as the stories of Job, David, Samuel, and the Family of Adam. The actions and nature of God in these stories are meant to be an example of the values and personality favored by God. In these passages, a structure for a just society is presented, and the values and examples, which are to be referred to and followed in the creation of this "just society", are discussed. However, even within these passages, there are discrepancies between the structure of the ideal "just society" and its values, and the following of these examples by the stories presented in The Bible. One of the most noticeable of these is the difference between the presentation of the ideal "just society" and values that are supposed to be implemented by the people, and the actual justice and values presented in the stories. This is particularly pertaining to the stories of the rulers appointed by God, and the vengeful nature of God himself presented in these stories.
The New Interpreter's Study Bible: New Revised Standard Version with the Apocrypha. Nashville: Abingdon Press, ©2003.
He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” (Micah 6:8 NIV) At the time of Amos the poor were being oppressed by the wealthy, and God used Amos to scold Israel for their lack of justice, towards the poor. “Therefore because you trample on the poor and take from them levies of grain, you have built houses of hewn stone, but you shall not live in them; you have planted pleasant vineyards, but you shall not drink their wine. “ (Amos 5:11) According to Hindson and Yates “at a social level Israel’s accumulation of wealth led to a wide disparity between the upper and lower class, and a climate of injustice prevailed as the power of the rich began to take advantage of the poor.” (p.370) Justice was something of utmost importance to God; he created all people to be treated fairly. To exploit the poor and to treat them unjustly was something God was not going to allow the wealthy and powerful to