Canter Bridge

The whimsied story of Balak’s hired prophetic gun firing blanks still entertains. It also ventures a sly tale about magical religion.

In his trouble over the Israelite masses who are passing through is land, the Moabite king Balak contracts Baalam, a highly regarded speaker of curses, to put the whammy on these well-herded Israelites before they consume his grain like locusts or make it safely out the other end of his pasture. Ancient shepherd-kings, it seems, could be cranky about such intrusions onto the metaphorical pasture. The upkeep of that turf, after all, is what in part underwrote a regal authority that often had little else to stand on.

Baalam famously misfires, pronouncing blessing after blessing upon Moses’ people when he should have been foreshadowing their skewering with fiery words that would turn in good time into swords, dripping with real blood in answer to the prophet’s crimson words. (more…)

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It only takes a generation of ease for a people to forget that the world is perilous.

Men and women who know what a rocking chair is are ill equipped to imagine wolves. We are capable of doing so, of course, when pressed by adversity into action. Yet that observation confirms the point that pressure is required for us to imagine threat, let alone to rise against it at the risk of life, limb, and torn bodies.

In his brilliant work, Shepherds After my Own Heart: pastoral traditions and leadership in the Bible, Timothy S. Laniak argues that the ancient shepherd’s role is something other than we moderns suppose. Its quintessence, Laniak persuades, was to protect and provide for the flock in a context rich of scarcity and danger. (more…)

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The beautifully balanced blessing that is placed upon the lips of Aaron and his sons for as far as the genealogical eye can see is remarkable on several counts.

First, it appears—at least to the Western reader’s eye—as a clearing in the woods of what can at times seem a very dark literary forest. Indeed, some literary critics find the Aaronic blessing so profoundly dissonant with its surroundings that they venture an origin for it that is far from the cultic and architectural prescriptions of its surroundings.

It may, one imagines, have been the brilliantly polished anchor of some lost liturgy, here placed as a jewel onto a setting that seems tarnished and even tawdry in contrast. Alternatively, it may have shone so brightly that Israel’s writers might have composed a rambling aetiological explication for its aesthetic glory, failing perhaps to measure up to the kernel with which they began. (more…)

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A burst of light interrupts the rigorous monotony of the priestly manual as Numbers chapter six draws to a close.

The Lord instructs Moses to train Aaron and unseen generations of Aaronide sons to bless Israel by speaking good things to them in the presence of YHWH.

The language of blessing is among the richest of dialects in the biblical material. Its echo lives on in our reference to ‘material blessings’. Even if entire lines of religious kitsch have taken up the word in promotion of trinketry, the notion itself is pervaded by a strenuous application of will to the shaping of human experience. (more…)

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Modern psychological profiles based on birth order and gender have ancient precedents. The firstborn was and remains a singular preoccupation of many cultures. Perhaps nowhere does the firstborn male fall under particular and sometimes tragic attention than in Israel’s biblical literature.

No living author has written more compellingly of the mysteries in which the biblical first son finds himself enveloped through no choice of his own, unless the grasping of a twin who is second in the birth queue be taken as conscious self-assertion, than Harvard’s Jon Levenson. (more…)

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Bible readers who care enough for curiosity about the book’s two large ‘testaments’ sometimes sprain hermeneutical ankles on differences between the Old and the New. Indeed, the alignment between them is not always easily discerned, an observation that will seem vastly understated to Jewish readers.

Yet alignment there is, an organic relationship that made the anthology of Christian memoirs, sermons, letters and apocalypse that emerged as a ‘new’ testament compelling to readers since the first and second centuries of the present era.

The pungent aroma of skandalon wafts over those who observe Jesus himself defining the change of times that he believed to have been coming upon humanity in his historical moment. I do not mean ‘scandal’ in its modern sense, but rather an ‘occasion for stumbling’ that is placed before those who walk in a certain direction and proves itself an obstacle to those who will not or cannot in good conscience step over it and continue the journey. (more…)

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The severity of Leviticus would break the back of modernist understandings if read seriously. Most of us internalized such a view of the world with our mother’s milk. Individual freedom, the license to choose ‘a’ over ‘b’ without reference to any constraining tradition or community restraint seems as obvious to us as simple math.

The pursuit of happiness needs no explanation, let alone justification.

‘It is’, to quote an observation made banal by sheer repetition, ‘what it is’. (more…)

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It is precarious to seek psychological dynamics in a highly processed biblical text like Leviticus. Psychology is alien to its origins and purpose. Moses and Aaron are not presented principally as human beings with hearts pinned to their sleeves, but rather as prototypical Lawgiver/Prophet (Moses) and Priest (Aaron).

Yet only pedantic interpretation would force its gaze from the profound dilemma faced by Aaron in the wake of his sons’ death by divine fire.

Chapter sixteen is marked off as a separate unit by a familiar introduction.

Now the Lord spoke to Moses …

The words that follow are less formulaic, describing as they do a poignant circumstance as the lived context of this word from YHWH:

… after the death of the two sons of Aaron who died when they drew too close to the presence of the Lord. (more…)

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