Seeds For Thinking

Link: http://seedsforthinking.oldgleaner.com/

Scripture: Jesus said, “In the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven.” (Matthew 22:30, NKJV)

One wife, and seven brothers. That is the premise of the question put to Jesus by the Sadducees, as recorded by Matthew. They were speaking of a custom called leviratic marriage. “Moses said that if a man dies, having no children, his brother shall raise up offspring for his brother.” (Mt. 22:24)
Levirate means “husband’s brother.” The oldest of the surviving brothers had the first obligation to perform this commandment, which also allowed him to inherit all of his dead brother's property. Both brothers must have the same father. If either of these conditions was not fulfilled, the childless widow was immediately free to marry anyone she chose.
Deuteronomy 25:5 states, “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside of the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her.”( NKJV)
The concept of leviratic marriage is first found in Genesis, chapter 38. The twists and turns taken in these passages involving Jacob’s son Judah are worthy of a soap opera or potboiler movie script. Er, Judah’s firstborn son, was given Tamar for a wife, but the Lord killed him because he was wicked. Onan, the next son in line, refused to marry Tamar, and the Lord killed him also. Judah himself unknowingly fulfilled the commandment when he had relations with Tamar, who tricked her father-in-law, and bore twins, Perez and Zerah.
The old custom of the levirate marriage (Genesis 38:8) is modified in the Deuteronomic code, by permitting the surviving brother to refuse to marry his brother's widow, provided he submits to the ceremony of Halizah. After the husband’s death, as outlined in Deuteronomy 25:7-10, the widow removes the sandal of the husband’s brother in the presence of town elders, spits upon the ground before him, and recites, “So shall it be done to the man who will not build up his brother’s house.”
His name shall be called “The house of him who had his sandal removed.”
During the time of the judges in Israel, it seems the loosening of the shoe symbolized a transfer of rights, and had no stigma attached to it. The childless widow, Ruth, is redeemed by Naomi’s kinsman, Boaz, after a closer relative gave up the right of redemption. The custom in Israel concerning the transaction is confirmed by the removal of a sandal. (Ruth 4:7)
Boaz acquires all that was Elimelech’s, Naomi’s deceased husband, as well as the inheritance of their deceased sons, Chilion and Mahlon. He thus also acquires Ruth, the widow of Mahlon, as his wife. The purpose is to perpetuate the name of the deceased men, and to provide an heir for the inheritance.
Apparently all seven of the brothers in this passage from Matthew were willing to observe the Leviratic custom, as proposed by the Sadducees. The rabbis taught that in the next world a widow who had been taken by her brother-in-law reverted to her first husband at the resurrection. That makes sense, as the reason was to continue the linage of the original husband.
But not in heaven, apparently. Jesus said, “In the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven.” (Matthew 22:30, NKJV) The resurrected life will be a different type of life, one that can not be judged in earthly terms.
An interesting sideline is the fact that the Sadducees did not believe in the resurrection.

Link: http://seedsforthinking.oldgleaner.com/

Scripture: Job said, “Oh, that I knew where I might find Him, That I might come to His seat! I would present my case before Him ”, Job 23:3-4a NKJV

In the beginning, there were a series of very positive statements, which is not surprising, since they were made by The Lord God. “Let there be light,” He said, and there was light. Likewise, at His Word, the waters and firmament were created, earth and seas, the sun and moon, and all living things. Genesis 1:27 states that God created man and woman, male and female, again by His Word.
A blessing is a very special statement, which God gave to the man and woman; He further blessed them by placing them in a Garden of Delight, a possible meaning of the Hebrew word for ‘Eden.’ He also blessed the seventh day, making it holy.
I’ve checked several versions of the Bible, including the KJV, NKJV, NIV and NRS, and I find nothing but positive statements until Genesis the 3rd chapter. Enter the Fallen One in the form of a serpent. There is recorded the first question, “Hath God said?” or “Did God really say. . . ?” (Genesis 3:1)
The next thing we read from God is the question of the ages: “Where are you?” The questions flow freely from that point, as if the first one had broken a leak in a vast reservoir.
“Oh, what a tangled web we weave,
When first we practice to deceive.”
Enter jealousy and anger. God questions Cain concerning that anger, and suggests that Cain will gain the acceptance he seeks, if he does what is right. Instead, Cain grows that anger into murder.
God is again forced to ask that probing question concerning a fall into sin, in this case, “Where is your brother, Abel?” (Genesis 4:9) Cain answers with a question, of course, “How should I know?” “Am I my brother’s keeper?”
Questions. Questioning God. The book of Job is structured around questions, including the probing questions of Job’s friends, and Job’s stated desire to question God. (Job Chapter 23:3-5) This question is rebutted later by God, but not in the form that Job expects. It is often formed from our own lips; “Why, God, Why?”
Turn with me to Job Chapter 38: God answers us with both a question and a statement, thus: ”Who is this who darkens counsel without knowledge? . . . I will question you, and you shall answer me.”
Job’s questions are at an end. He responds with a statement of humility and confession; “I have uttered what I did not understand, things too wonderful for me, which I did not know. (vss. 42:3-4) Therefore I abhor myself, and repent in dust and ashes. (vs. 6)
We can not presume to come to God contentiously, in anger and defiance, for He is the Great Judge, who will ask the final questions.
August 21, 2005