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1. In Ancient Israelite Religion, I read Carol Meyer’s “David as Temple Builder.” On page 368, she offers the possibility that David conducted his census to see if he had enough Israelites for corvee labor, which would be for the construction of the temple. The corvee labor wouldn’t be permanent but would conscript Israelites on a temporary and interim basis, whereas the permanent labor force would consist of non-Israelites. II Samuel 20:24 refers to a superintendent over the labor force in David’s administration, which Meyers says was probably for temple construction. She doesn’t believe that the census was for the “augmentation of the military” because Joab and the army opposed it.
If that’s what II Samuel 24 is saying, I wonder what the significance of the altar site at the end of the story would be. David conducts a census to see if he has enough people to build the temple. God responds in anger, and David appeases God by setting up an altar in the place that the temple will occupy. What would the point be here, if Meyers is correct?
2. In Reading Between Texts, I read Ellen F. Davis’ “Job and Jacob: The Integrity of Faith.” This was actually an enjoyable essay because it was wrestling with God’s speeches in the Book of Job. According to Davis, God’s speeches are responding to Job’s assertion that the world should operate according to predictable justice. God’s response was that the world is bigger than Job and humanity, and that God freely loves people and places, without regard for strict justice. At the end of the Book, Davis notes, Job actually enjoys his children rather than trying to protect them by appeasing God with sacrifices, as he did at the book’s beginning. My impression is that Davis ties Jacob into all this because Jacob learned to subsume his ego into a larger purpose, in marked contrast to his earlier selfishness.
I’m not sure what to say about this. God may freely love the wicked, and that’s why he allows them to persecute and impoverish other people, as Job complains. Is God showing kindness to the wicked to lead them to repentance? But how will they repent, if they sense no bad consequences to their actions? And, if God loves freely, why does he allow natural evil, which Job experienced?
I think Davis’ thoughts about Job’s changing attitude towards his children as a result of his experiences and encounter with God is a potentially profound point. But, if the speeches mean what she says, then I’m not entirely satisfied with them, notwithstanding their good points.
3. In Theodore Mullen’s Ethnic Myths and Pentateuchal Foundations, a footnote on page 259 stood out to me. Mullen says that, before the construction of the Tabernacle, God communicated with the Israelites via a messenger, Moses. But the Tabernacle was God’s dwelling place, so it nullified the need for an intermediary figure. Why have an intermediary, when God is present in Israel’s midst?
I thought about the Golden Calf story as I read this. The Israelites made the Golden Calf because Moses was absent. Their leader and intemediary with God was gone, so they made the Calf to fill that void. In light of that, what would the significance be of God later dwelling in Israel’s midst?
Plus, did the Tabernacle obviate the need for an intermediary between God and Israel? Some have interpreted Israel’s request for an intermediary as an explanation for the existence of the prophetic office. The prophetic office existed alongside the Tabernacle. I wonder what to do with that.
4. In The Middle Platonists, on page 158, John Dillon refers to Philo’s connection of creation with providence. What do I mean by this? Elements of Greek philosophy had problems with the notion that God created the cosmos, preferring to assert that God has eternally sustained his cosmos rather than creating it at a specific point in time. Philo responds that a denial of creation is a denial of divine providence, for God cares for the cosmos because it’s his handiwork, and “there can be no common bond of interest…between a non-creator and what he has not created.”
But, if my understanding is correct, Philo doesn’t believe that God directly created the cosmos, for he maintains that the Logos did so. I wonder if Philo addresses the ramifications of a semi-god creating the cosmos to his defense of God as creator.
5. I’ve been watching Ghost Whisperer. You know, Ghost Whisperer puzzles me in the same manner as Touched by an Angel. When I watch Touched by an Angel, I’m baffled that no males are hitting on Monica, for she is so hot! Similarly, why don’t the male characters on Ghost Whisperer line up to hit on Jennifer Love Hewitt? It makes no sense!
I realize this post has more questions than answers. But I’m hungry right now—for food and for Lost. See you tomorrow!
