Metábasis eis állo génos (2-18)
Ezekiel relates inheritance laws to the prince in the restoration covenant:
‘Thus says the Lord Yahweh: “If the prince gives a gift of some of his inheritance to any of his sons, it shall belong to his sons; it is their possession by inheritance. But if he gives a gift of some of his inheritance to one of his servants, it shall be his until the year of liberty, after which it shall return to the prince. But his inheritance shall belong to his sons; it shall become theirs. Moreover the prince shall not take any of the people’s inheritance by evicting them from their property; he shall provide an inheritance for his sons from his own property, so that none of My people may be scattered from his property.” ’ (Ezekiel 46:16–18, NKJV)
The new covenant brings many changes, including the maturation of man, a progression towards the ultimate disappearance of the sea (Revelation 21:1) rather than the sweeting of an inland sea (Ezekiel 47), and a collapse of both prince and priest into the person of Jesus.
We also see the priesthood and sonship–kingship of all believers; Jew and Gentile have been fashioned into one man. Since we are now Mephibosheths made into sons of God, I wonder if this gives us a framework for the transfiguration of the jubilee year (Leviticus 25). At least within the household of God, deeding of property could be considered either to be an inheritance from the king, or else to be the transfer of city property, since the church is the city of God, meaning that there could be no right of redemption more than a year. But before selling property to an unbeliever, we might consider if we could lease it instead, or sell it to a believer. A Christian nation might even allow a right of redemption that didn’t fall along family lines but along covenant lines.
The righteous man is planted by rivers of water (Psalm 1:3). Jesus himself is living water (John 4), but so are all his people (John 7:38). One of the ways in which we are planted by rivers of living water, then, is that we are water and refreshment to one another. We do not stand with the ungodly, sinners, and scornful (Psalm 1:1), but rather in the congregation of the righteous (Psalm 1:5).
God measures two or three times, and cuts once:
“And this is the inscription that was written: MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of each word. MENE: God has numbered your kingdom, and finished it; TEKEL: You have been weighed in the balances, and found wanting; PERES: Your kingdom has been divided, and given to the Medes and Persians.” (Daniel 5:25-28, NKJV)
God’s warnings and judgments are conducted with two or three witnesses, and so must be man’s.
For some time now, thanks to James Jordan and Peter Leithart, I’ve understood atonement–kaphar as covering, and taught my children as much. But L. Michael Morales comments that:
While the precise understanding of the Hebrew verb kipper, typically translated ‘atone’, has been complicated by its possible roots and cognates, its scriptural usage implies a twofold meaning: ransom from death and purification from pollution—both functions being involved by varying degrees in atonement, according to context.
An Arabic cognate, now generally rejected, suggests the meaning ‘cover’ or ‘hide’, an Akkadian and Aramaic root suggests ‘wipe off’, while the Hebrew noun kōper, which probably gave rise to the denominative piel form kipper, signifies ‘ransom'(R. L. Harris 1961; Feder 2010). Scriptural usage typically signifies the outcome or effect (‘purify’, ‘atone’, ‘expiate’) rather than the manner (‘wipe’, ‘rub’, ‘cover’, etc.). (Who Shall Ascend the Mountain of the Lord, 125)
It was encouraging last weekend to hear Leithart affirm the sense of covering. Clearly the sense of the word is somewhat broader, including some sense of appeasement and restitution. However, its use in Genesis 6:14 really does seem to bring in a sense of covering.
Leithart preached on Acts 2 for us:
When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1-4, NKJV)
The starting of God’s altar-fire occurs at the inauguration of a covenant and is distinct from its continuation. It is no strange thing that a bonfire should flare brilliantly only from time to time, even and especially if it burns continually.
Hirelings flee:
“I am the good shepherd. The good shepherd gives His life for the sheep. But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. (John 10:11-13, NKJV)
This makes me wonder: in what sense did the Sadducees and Pharisees flee? It seems from this that it must be possible for shepherds to flee without—at least at first—appearing to abandon their post.
What a glorious statement:
My God sent His angel and shut the lions’ mouths, so that they have not hurt me, because I was found innocent before Him; and also, O king, I have done no wrong before you. (Daniel 6:22, NKJV, emphasis added)
Aaron Renn shares a real lord of the flies story.
Perhaps I was wrong about the census:
“Pennsylvania driver” has for years been exactly the name that Lisa and I give to people who are excessively timid about merging:
Although Nassim Taleb has taught me to look askance at certifications, I am still excited that Asher and I are now certified beekeepers! The next level of certification, journeyman, requires us to have two years of experience.
I gotta have my orange juice. 
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