Job 24-26
Job continues in his monologue for it is clear he is weary of the debate with his friends, who one-dimensional approach to God does not come near to answering Job's quest. But it is clear in his description of the suffering that is taking place in the world that clearly we would not count Job as one of the wicked as Eliphaz has done. Job would have to be the best liar in the world in order to wicked but be able to express moral outrage at the pain and suffering in the world.
Job speaks for us as he ponders if God sees this? Is God aware of this? If God is just and righteous, then what is the reason for this suffering, or the delay in the punishment of those who have caused such suffering?
Towards the end of Job 24 he ponders a risky question: is God in cahoots with the wicked?
There is some discussion among commentators on what has taken place at Job 25, a very short chapter, but also out of sequence, if there is a sequence to Job. It has lead to much speculation that perhaps someone has tried to re-organize Job or that a sloppy scribe transposed names or dropped out dialogue. I do not mean to offer any answers to this question, just to let you know that the brevity of 25 and the shift in Job following it has caught the attention of many.
Bildad attempts to succinctly answer Job's questioning of the wicked in the world by simply pointing out that no human can stand before God, meaning no one can question God. That has been his stance from the very beginning and he is not changing it now.
In Job 26, it would seem that Job questions the inspiration of his friends, if they are inspired by God, as they seem to imply, then why do they not take action to alleviate the suffering of others? What is their purpose in this life and world? Job agrees that no one can stand before God in righteousness but Job knows that through his experience he can question why the innocent must suffer in this world and why God seems not to answer that question.
Luke 21
It is interesting that a chapter that speaks of an apocalyptic times opens with a story about a widow giving out of her poverty. But perhaps that is the point, whereas others seek to give what they feel like giving, she gives what she believes God would desire of her.
As Jesus and the disciples see the mighty temple, they gaze upon its grandeur but the building will not stand forever. Times will come when structures will be brought low, when institutions will fail, when wars and violence might break out, but these are times not to fear. Even when all of things happen, even when persecution increases and personal safety can be guaranteed, remember the widow, who, not knowing what tomorrow would bring, gave to the temple, trusting in God.
That is how to live, trusting in God, not fearing for tomorrow, but trusting in the Lord. Notice the signs, see what is happening and know that no matter what, God is in control.
Backlogged Posts
1 Chronicles 24-27
Again with lists, but this time a rather important system is set up. With the large numbers of priests, a twenty-four system was set up to set up a rotation for the priests to serve in the temple. 1 Chronicles 24 puts this down in writing, and it was a system to lasted through the Second Temple era, which includes the time of Christ. Zechariah, the father of John the Baptist, was serving in this system when was told he would have a son.
Next 1 Chronicles 25 speaks of the singers/musicians who were to serve in the temple. Interestingly, they are seen as lending the gift of prophecy to the temple.
The list of offices continues in 1 Chronicles 26 as gatekeepers and other officials in the temple are listed. Note that time and effort is used to trace lineage to earliest leaders of Israel.
The military leaders and civic officials provide the content for 1 Chronicles 27.
Lots of reading, lots of names, but not much else.
Galatians 3
Um, I think Paul is getting upset. Really.
As he hears that the Galatians are beginning to follow those teachers that encourage them to follow the traditions of Israel, he wonders why? They have heard the message, they have received the Spirit, they have either witnessed or done miraculous deeds, all at the invitation of the Holy Spirit not through the Law. Paul wonders why they would nullify everything they have learned because some strangers seek to saddle them with untruths.
Paul refers to Abraham to demonstrate how grace precedes the Law. God made a promise to Abraham, and this promise, according to Paul, is Jesus Christ. This promise also precedes the Law, in other words, it is the promise that is the gift of God, the Law comes later to help Israel get through to the promise. In many ways, the Law just became a rule, or guide, until a better thing, the Promise, Christ, could come. To receive Christ but to go back to the Law is self-defeating.
Tuesday, July 30, 2013
Monday, July 29, 2013
Job 22-23 & Psalm 85 plus 1 Chronicles 22-23 & Galatians 2
Job 22-23
Again, much like the modern era, when people tend to talk past each other, frustration mounts and when frustration mounts, so do personal attacks. In Job 22, Eliphaz kind of snaps, he goes right after Job. Whereas the conversation about wickedness has been largely third person to date, now Eliphaz charges Job with being a wicked person in league with fellow wicked people. Job has favored a system in which the wicked can prosper, Job has sided with the rich and greedy. To answer Job's own question of does God punish the wicked, Eliphaz holds out Job as the example of one who has been brought low by God. "Yes, Job, God does punish the wicked, look in the mirror!"
Perhaps, Eliphaz gains control of himself and finds softer side half way through the chapter. Job, just repent, God will relent. More of the same, but still missing the point that Job was righteous previously but now he suffers. And no one can point out his transgression!
Sensing that things have gotten out of hand, hearing now the personal attacks, Job begins to turn from his friends and directly addresses God. Job frames his own action as rebellion, but true piety, for he stretches out to God in prayer. He is not seeking to run away from God but seeks to enter into relationship with God. Job 23 demonstrates the audacity of believing, the audacity of seeking God and desiring a response. Job will search out the world and the universe to make his case, for his foot has not left God's "steps." Job has not left God, he contends that God has left him. (Gee, he might be right.)
Psalm 85
If this psalm comes for the post-exilic community that it is believed to eminate from, then Israel is looking back upon a God who has forgiven its sins in the past and redeemed them. Israel is now seeking this forgiveness for its present context.
The psalm raises the hope of a God whose steadfast love and faithfulness will be demonstrated in real terms, that Israel will again recover its favored status.
Backlogged Posts
1 Chronicles 22-23
The Chronicler now provides new content in the story of the building of the temple. First, David is very involved in building the temple in that he makes provisions for the building of the temple because his son, Solomon, is too inexperienced in 1 Chronicles 22. He then charges Solomon to build the temple, since too much blood resides on David's hands, perhaps through warfare but also because of the recent plague.
Second, there is no story of the intrigue of the succession of David, no feuding sons or bickering supporters. Solomon is the heir, and there are no questions. The author continues to focus the spot light on the righteousness of David and Solomon, and no others.
Finally, David charges all of Israel to join and support Solomon in this undertaking. Perhaps again the author is seeking to unify Israel in the rebuilding of Israel after the exile by demonstrating that the temple was built by all of Israel the first time.
1 Chronicles 23 provides another list of Levites and their roles but more importantly it demonstrates an orderly transition from David to Solomon and then a listing of the Levites new role in assisting in temple worship.
Galatians 2
Paul continues in his biographical information but now it is pointed at the issue at hand, whether Gentiles need to be circumcised in order to fully be welcome into the body of Christ. Paul has always seen himself as the apostle to the Gentiles, a commission that he received from Jesus on the road to Damascus. As the issue became a problem for the unity of the church, Paul journeyed to Jerusalem, where his position and the unity of the church was upheld. Paul not only can lay claim to the ministry to the Gentiles from Jesus but he can lay claim to the orthodoxy of the position on whether Gentiles need to be circumcised, for the Church upheld his interpretation. Any other view is not consistent with the Gospel's ministry of grace.
The second half of the chapter revolves around an encounter with Peter in Antioch in which Peter changes his practice of eating with Gentiles. It had been common for Jews and Gentiles to eat together, this was not up for debate, but the question of why Peter changed his practice is an interesting question. It is possible that due to political pressure in Jerusalem over what it was to be Jewish, Peter thought it best to withdraw from the Gentiles to ease the pressure on the believers in Jerusalem. Recall at this time, there is not a split between Jews and Christians, Christians by and large were considered to be a sect within Judaism. Therefore practices within Christianity that were no "Jewish" could bring pressure down upon the church leaders in Jerusalem.
For Paul the issue is a very important theological point, that launches into a description of being justified by works vs. being justified by faith. This is the basis of Paul's larger body of work in Letter to the Romans, and it was the basis for the Reformation. Here it has its birth in an inner conflict within the early church.
Again, much like the modern era, when people tend to talk past each other, frustration mounts and when frustration mounts, so do personal attacks. In Job 22, Eliphaz kind of snaps, he goes right after Job. Whereas the conversation about wickedness has been largely third person to date, now Eliphaz charges Job with being a wicked person in league with fellow wicked people. Job has favored a system in which the wicked can prosper, Job has sided with the rich and greedy. To answer Job's own question of does God punish the wicked, Eliphaz holds out Job as the example of one who has been brought low by God. "Yes, Job, God does punish the wicked, look in the mirror!"
Perhaps, Eliphaz gains control of himself and finds softer side half way through the chapter. Job, just repent, God will relent. More of the same, but still missing the point that Job was righteous previously but now he suffers. And no one can point out his transgression!
Sensing that things have gotten out of hand, hearing now the personal attacks, Job begins to turn from his friends and directly addresses God. Job frames his own action as rebellion, but true piety, for he stretches out to God in prayer. He is not seeking to run away from God but seeks to enter into relationship with God. Job 23 demonstrates the audacity of believing, the audacity of seeking God and desiring a response. Job will search out the world and the universe to make his case, for his foot has not left God's "steps." Job has not left God, he contends that God has left him. (Gee, he might be right.)
Psalm 85
If this psalm comes for the post-exilic community that it is believed to eminate from, then Israel is looking back upon a God who has forgiven its sins in the past and redeemed them. Israel is now seeking this forgiveness for its present context.
The psalm raises the hope of a God whose steadfast love and faithfulness will be demonstrated in real terms, that Israel will again recover its favored status.
Backlogged Posts
1 Chronicles 22-23
The Chronicler now provides new content in the story of the building of the temple. First, David is very involved in building the temple in that he makes provisions for the building of the temple because his son, Solomon, is too inexperienced in 1 Chronicles 22. He then charges Solomon to build the temple, since too much blood resides on David's hands, perhaps through warfare but also because of the recent plague.
Second, there is no story of the intrigue of the succession of David, no feuding sons or bickering supporters. Solomon is the heir, and there are no questions. The author continues to focus the spot light on the righteousness of David and Solomon, and no others.
Finally, David charges all of Israel to join and support Solomon in this undertaking. Perhaps again the author is seeking to unify Israel in the rebuilding of Israel after the exile by demonstrating that the temple was built by all of Israel the first time.
1 Chronicles 23 provides another list of Levites and their roles but more importantly it demonstrates an orderly transition from David to Solomon and then a listing of the Levites new role in assisting in temple worship.
Galatians 2
Paul continues in his biographical information but now it is pointed at the issue at hand, whether Gentiles need to be circumcised in order to fully be welcome into the body of Christ. Paul has always seen himself as the apostle to the Gentiles, a commission that he received from Jesus on the road to Damascus. As the issue became a problem for the unity of the church, Paul journeyed to Jerusalem, where his position and the unity of the church was upheld. Paul not only can lay claim to the ministry to the Gentiles from Jesus but he can lay claim to the orthodoxy of the position on whether Gentiles need to be circumcised, for the Church upheld his interpretation. Any other view is not consistent with the Gospel's ministry of grace.
The second half of the chapter revolves around an encounter with Peter in Antioch in which Peter changes his practice of eating with Gentiles. It had been common for Jews and Gentiles to eat together, this was not up for debate, but the question of why Peter changed his practice is an interesting question. It is possible that due to political pressure in Jerusalem over what it was to be Jewish, Peter thought it best to withdraw from the Gentiles to ease the pressure on the believers in Jerusalem. Recall at this time, there is not a split between Jews and Christians, Christians by and large were considered to be a sect within Judaism. Therefore practices within Christianity that were no "Jewish" could bring pressure down upon the church leaders in Jerusalem.
For Paul the issue is a very important theological point, that launches into a description of being justified by works vs. being justified by faith. This is the basis of Paul's larger body of work in Letter to the Romans, and it was the basis for the Reformation. Here it has its birth in an inner conflict within the early church.
Job 20-21 & Luke 20 plus 1 Chronicles 19-21 & Psalm 69
Job 20-21
Sometimes I wonder if our modern public policy debates took their cues from God, because it looks and reads very much like Job and his friends are talking past each other. Job is fixated on having a right to question God, while the other's seem to be interested in having a theological discussion on conventional theology of the wicked and righteous.
Now, in Job 20, Zophar comes back against Job, who hopes to have a way in the future to be vindicated either dead or alive, addresses the assumed reality that Job is wicked, has suffered because he is wicked and since the wicked have no future recourse, will not find any vindication. If he wants to be vindicated, he needs to come clean and confess his sins.
In his address, Zophar speaks of the greed and the veracious appetite of the wicked who devour the world and then vomit it out. It is not a pleasant imagery, which I think is the point. However, the bottom line is that they will die and not be remembered, they will be forgotten for the wicked are fleeting, but the righteous are those that live on. Zophar, in a rather abrupt way, is trying to get Job to understand his predicament and turn back to God. He does not understand that it is possible that Job never turned away from God.
While not really interested in discussing the outcome of the wicked, Job cannot help but respond to Zophar. Job knows the philosophy of the eventual downfall of the wicked, but as he looks around the world, he wonders, really? He snaps in Job 21, the wicked are punished, really? Job looks around the world and sees how the wicked are prospering, living off the wealth of the land and the on the backs of others. Where is their justice? Where is their comeuppance? If Job is suffering because his is wicked, then why is he the only one? In his observation, Job ventures into the reality of the situation. This is not some abstract theological discourse, the wicked are not being punished!
I agree Job! What the heck is going on?
Luke 20
What is the difference between the way of God and the way of humanity? The author of Luke goes a long way to describe this difference in our present chapter. When the elders, chief priests and scribes question Jesus on his authority, are they not really asking if they have given him permission to teach? That is truly their question. Yet Jesus wonders what their authority is to question him and turns the question around.
The response is telling, for it demonstrates that the scribes, elders and priests have no authority if their response depends upon the politics of the day. How can one be authority of God when one cannot even discern what God is doing in the world and if one fears for the response of the people to what God is doing in the world? Since the religious leaders abdicate their authority and feign ignorance, then Jesus has no need to explain his own authority.
In a like way, in the Parable of the Wicked Tenants, the tenants attempt to gain land, or the Kingdom, by means of this world; they lie, cheat, steal and murder. But if they must gain the land, which does not belong to them, by tactics of depravity, will not the true landowner bring recompense? The ways of this world will not lead us to the Kingdom, only the way of God can get us there. Neither the wicked tenants or the religious leaders seem to have grasped this reality.
Perhaps realizing this the author now offers the story of paying taxes. It is familiar enough, I need not explain it in detail. But needless to say, when Jesus says "Render to Caesar what is Caesar's and to God what is God's" the reader must understand that the only thing that belongs to Caesar is the coin. Everything else we have belongs to God. But I think most of us read this passage to say that our spiritual life belongs to God, or our church life, but we would be wrong to draw the line there. Everything about us belongs to God.
Similarly, the question of the Resurrection demonstrates the continued attempts to anthropomorphise God and God's teachings. They cannot and will not be. If one is in heaven, what is the need to marry? To be married was more of a social security compact at this time. It provides for economic security, future prosperity, etc. (I know I sound like a romantic. Yes people got married for love as well.) So if one is in heaven, does one need the security of marriage? I think not.
The closing passages demonstrate the failure of some "religious" people to realize the truth of faith.
Backlogged Posts
1 Chronicles 19-21
While I am not trying to sound like a broken record, I fear I am. If you have read the story of how David and Israel defeated the Ammonites and Arameans after the rebellion of Hanun in 2 Samuel, then 1 Chronicles 19 is repetitious for it almost is word for word. Some names have changed, place names that later generations would recognize as opposed for ancient names. This is one of the ways that historians will date a text, and why are are pretty sure that the chronicler was writing post-exile.
The continued emphasis on the unity and power of Israel under David could be a call for the returned exiles to work together with all the remnants of Israel to rebuild.
Ah ha! A difference. Yes, a real difference. If you recall, 2 Samuel tells of the story of Uriah and Bethsheba following the war with Hanun, but it is not in 1 Chronicles 20, instead it just speaks of David's sacking of the city of Rabbah. The author is intent on maintaining the intregrity of David, and later Solomon, so he leaves out the sordid details of David, Uriah and Bethsheba.
The chapter then closes with the defeat of the Philistines; the wars had opened with the Philistines and now they close with the Philistines. In the battle, it would seem that the last of the giants have sided with the Philistines but David's warriors can even defeat giants! Perhaps even Goliath and his brother.
David's affair with Bethsheba leads to God's wraith which in turn leads David to call for a census which is a no no unless God asks for one. This is turn leads to divine punishment through a plague. 1 Chronicles 21 changes it a bit, it is not God's anger that leads to David's sin of the census, it is instead the actions of Satan. Either way, Israel is punished for David's sin, but through this action, David comes across the site for the temple, on the threshing floor of Ornan.
Psalm 69
The psalmist calls out for deliverance. They have been afflicted, perhaps an illness or perhaps suffering from the slings and barbs of the enemy. The person mourns and seeks relief from their predicament. It is possible that the setting is post-exilic with references being made by one who is zealously trying to rebuild the temple. However, it is clear that the persons faith and commitment to God have lead them into their present situation. They feel that if they had not been so zealous for God, they might not be in this position. So they seek God to deliver him or her.
Yet the psalmist proclaims their trust in God, even through their suffering and even though the nation of Israel itself has been conquered. God will redeem them, that is the trust of the psalmist.
Sometimes I wonder if our modern public policy debates took their cues from God, because it looks and reads very much like Job and his friends are talking past each other. Job is fixated on having a right to question God, while the other's seem to be interested in having a theological discussion on conventional theology of the wicked and righteous.
Now, in Job 20, Zophar comes back against Job, who hopes to have a way in the future to be vindicated either dead or alive, addresses the assumed reality that Job is wicked, has suffered because he is wicked and since the wicked have no future recourse, will not find any vindication. If he wants to be vindicated, he needs to come clean and confess his sins.
In his address, Zophar speaks of the greed and the veracious appetite of the wicked who devour the world and then vomit it out. It is not a pleasant imagery, which I think is the point. However, the bottom line is that they will die and not be remembered, they will be forgotten for the wicked are fleeting, but the righteous are those that live on. Zophar, in a rather abrupt way, is trying to get Job to understand his predicament and turn back to God. He does not understand that it is possible that Job never turned away from God.
While not really interested in discussing the outcome of the wicked, Job cannot help but respond to Zophar. Job knows the philosophy of the eventual downfall of the wicked, but as he looks around the world, he wonders, really? He snaps in Job 21, the wicked are punished, really? Job looks around the world and sees how the wicked are prospering, living off the wealth of the land and the on the backs of others. Where is their justice? Where is their comeuppance? If Job is suffering because his is wicked, then why is he the only one? In his observation, Job ventures into the reality of the situation. This is not some abstract theological discourse, the wicked are not being punished!
I agree Job! What the heck is going on?
Luke 20
What is the difference between the way of God and the way of humanity? The author of Luke goes a long way to describe this difference in our present chapter. When the elders, chief priests and scribes question Jesus on his authority, are they not really asking if they have given him permission to teach? That is truly their question. Yet Jesus wonders what their authority is to question him and turns the question around.
The response is telling, for it demonstrates that the scribes, elders and priests have no authority if their response depends upon the politics of the day. How can one be authority of God when one cannot even discern what God is doing in the world and if one fears for the response of the people to what God is doing in the world? Since the religious leaders abdicate their authority and feign ignorance, then Jesus has no need to explain his own authority.
In a like way, in the Parable of the Wicked Tenants, the tenants attempt to gain land, or the Kingdom, by means of this world; they lie, cheat, steal and murder. But if they must gain the land, which does not belong to them, by tactics of depravity, will not the true landowner bring recompense? The ways of this world will not lead us to the Kingdom, only the way of God can get us there. Neither the wicked tenants or the religious leaders seem to have grasped this reality.
Perhaps realizing this the author now offers the story of paying taxes. It is familiar enough, I need not explain it in detail. But needless to say, when Jesus says "Render to Caesar what is Caesar's and to God what is God's" the reader must understand that the only thing that belongs to Caesar is the coin. Everything else we have belongs to God. But I think most of us read this passage to say that our spiritual life belongs to God, or our church life, but we would be wrong to draw the line there. Everything about us belongs to God.
Similarly, the question of the Resurrection demonstrates the continued attempts to anthropomorphise God and God's teachings. They cannot and will not be. If one is in heaven, what is the need to marry? To be married was more of a social security compact at this time. It provides for economic security, future prosperity, etc. (I know I sound like a romantic. Yes people got married for love as well.) So if one is in heaven, does one need the security of marriage? I think not.
The closing passages demonstrate the failure of some "religious" people to realize the truth of faith.
Backlogged Posts
1 Chronicles 19-21
While I am not trying to sound like a broken record, I fear I am. If you have read the story of how David and Israel defeated the Ammonites and Arameans after the rebellion of Hanun in 2 Samuel, then 1 Chronicles 19 is repetitious for it almost is word for word. Some names have changed, place names that later generations would recognize as opposed for ancient names. This is one of the ways that historians will date a text, and why are are pretty sure that the chronicler was writing post-exile.
The continued emphasis on the unity and power of Israel under David could be a call for the returned exiles to work together with all the remnants of Israel to rebuild.
Ah ha! A difference. Yes, a real difference. If you recall, 2 Samuel tells of the story of Uriah and Bethsheba following the war with Hanun, but it is not in 1 Chronicles 20, instead it just speaks of David's sacking of the city of Rabbah. The author is intent on maintaining the intregrity of David, and later Solomon, so he leaves out the sordid details of David, Uriah and Bethsheba.
The chapter then closes with the defeat of the Philistines; the wars had opened with the Philistines and now they close with the Philistines. In the battle, it would seem that the last of the giants have sided with the Philistines but David's warriors can even defeat giants! Perhaps even Goliath and his brother.
David's affair with Bethsheba leads to God's wraith which in turn leads David to call for a census which is a no no unless God asks for one. This is turn leads to divine punishment through a plague. 1 Chronicles 21 changes it a bit, it is not God's anger that leads to David's sin of the census, it is instead the actions of Satan. Either way, Israel is punished for David's sin, but through this action, David comes across the site for the temple, on the threshing floor of Ornan.
Psalm 69
The psalmist calls out for deliverance. They have been afflicted, perhaps an illness or perhaps suffering from the slings and barbs of the enemy. The person mourns and seeks relief from their predicament. It is possible that the setting is post-exilic with references being made by one who is zealously trying to rebuild the temple. However, it is clear that the persons faith and commitment to God have lead them into their present situation. They feel that if they had not been so zealous for God, they might not be in this position. So they seek God to deliver him or her.
Yet the psalmist proclaims their trust in God, even through their suffering and even though the nation of Israel itself has been conquered. God will redeem them, that is the trust of the psalmist.
Sunday, July 28, 2013
Job 18-19 & Luke 19 plus 1 Chronicles 17-18 & Galatians 1
Job 18-19
Job had made a pretense in Job 17 for the earth to maintain his innocent blood as testimony to his cause if he should die unjustly. In Job 18, Bildad continues in the same vein as the others, how can the earth maintain Job's blood for Job is like the wicked. The very nature of the universe dictates that the wicked and unjust must be wiped from the cosmos. (It is important to keep in mind that one is determined wicked, in this instance, if he suffers in the world. The assumption underlying the argument of Bildad and others is faulty, but it was conventional wisdom then and for many today.)
Job responds wondering why he has been falsely accused now ten times by his friends, whose words harm him in ways that even Satan was not allowed to according to God. Job even admits, in Job 19, that if he did do something wrong, it was clearly minor, yet now he is being counted among the most wicked of the world. Is there justice in that? Job wonders.
But Job is abandoned. No one will come to his aid, not kin redeemer has shown. Friends, family, even servants have deserted him. Yet even in this midst of this abandonment and isolation, Job knows "that his redeemer lives." His hope is not lost, one will come to his aid. His avenger will show.
Luke 19
The author opens the chapter with a rather powerful demonstration of grace which then leads into several stories related to the Kingdom and the Parousia, the return of Christ.
Zaccheaus is a tax collector but not just a collector, he is chief collector which means he is complicit in the frequently corrupt and abusive tax system that existed. The taxes were used to support Roman occupation so a tax collector was also considered a traitor. Jesus knew this, yet did not hesitate to seek out Zaccheaus. While others scoffed at Jesus, he choose to show grace and compassion. Zacchaeus response was one of thanksgiving, not only would he make proper restititution but he also was willing to give half of what he had to the poor. Zacchaeus found grace and offered it.
The author follows on this example by sharing the Parable of the Ten Pounds, which is different to the Parable of the Ten Talents. Here the master goes away to become king and then returns, what will he find? The question to us is, what will Christ find when he returns? Will he find those who follow Zacchaeus' example, or will he find us sitting in our homes or churches, too afraid to do anything?
The author is challenging the reader to live out of grace, and the challenge is further demonstrated by the entrance into Jerusalem. Yes the crowds rejoice when Jesus comes, but has Jerusalem been living out of grace for God has done for Israel? No, Christ mourns this indifference, and then demonstrates his anger in the temple.
Again, what will Christ find when he returns? Only we can answer that question.
Backlogged Posts:
1 Chronicles 17-18
For the most part, the story of David's desire to build a temple for the Lord in 1 Chronicles 17 follows the original story in 2 Samuel 7. David finds it unfair that he resides in a nice home, but the Ark rests in a tent. He inquires of Nathan whether he should build a temple and Nathan assure him that this would be a good thing. God then objects and promises to build a "house" for David. The primary difference in the stories is that 2 Samuel speaks of God giving David rest but the author of Chronicles does not. David is the warrior who will create the nation of Israel, Solomon on the other hand is the one who will have rest and shall build the temple.
Again the author tends to follow along with the original work provided by Samuel, so 1 Chronicles 18 provides the battles that help David to solidify the borders of Israel. Many of the tributes that are brought to David after his victories will be used by Solomon to build the temple.
Galatians 1
Perhaps written about 50 CE, (the Common Era, which would be after the birth of Jesus) the Letter to the Galatians is similar to the Second Letter to the Corinthians. Both of the churches were founded by Paul, and both are being challenged by new "missionaries" carrying a message that counters many of Paul's arguments. The most pressing of these arguments was Paul's insistence that Gentiles need not become circumcised in order to follow Christ. These new missionaries believed not only should they get circumcised but they should adopt many Jewish traditions. This will be heart of the debate found in Galatians.
The region that was called Galatia is located in Asia Minor, modern day Turkey. The Roman region of Galatia tended to be a northern potion of central Asia Minor. But some consider Galatia to be a more southern region which might incorporate such communities as Iconium and Lystra which are two communities that Paul and Barnabas evangelized in. Today there is much discussion over which churches might have constituted the "Galatians".
Paul opens the letter with a typical introduction but notice how he quickly points out his commission is not from humans but God. He then quickly follows on this reality as he attacks the church for heeding the teachings of others, a teaching that runs counter to what Paul has taught them. There is only one gospel, and the gospel is what Paul preached, anything else is false and accursed.
Paul then provides great biographical information about himself and how he came to be a bearer of the Gospel of Jesus Christ. He speaks of his own background, persecuting the early church but then he tells of he Christ appeared to him, after first appearing to others. It was this commission from Christ that sent Paul into Asia Minor and other places. This is not a human endeavor, Paul is on a divine mission.
Job had made a pretense in Job 17 for the earth to maintain his innocent blood as testimony to his cause if he should die unjustly. In Job 18, Bildad continues in the same vein as the others, how can the earth maintain Job's blood for Job is like the wicked. The very nature of the universe dictates that the wicked and unjust must be wiped from the cosmos. (It is important to keep in mind that one is determined wicked, in this instance, if he suffers in the world. The assumption underlying the argument of Bildad and others is faulty, but it was conventional wisdom then and for many today.)
Job responds wondering why he has been falsely accused now ten times by his friends, whose words harm him in ways that even Satan was not allowed to according to God. Job even admits, in Job 19, that if he did do something wrong, it was clearly minor, yet now he is being counted among the most wicked of the world. Is there justice in that? Job wonders.
But Job is abandoned. No one will come to his aid, not kin redeemer has shown. Friends, family, even servants have deserted him. Yet even in this midst of this abandonment and isolation, Job knows "that his redeemer lives." His hope is not lost, one will come to his aid. His avenger will show.
Luke 19
The author opens the chapter with a rather powerful demonstration of grace which then leads into several stories related to the Kingdom and the Parousia, the return of Christ.
Zaccheaus is a tax collector but not just a collector, he is chief collector which means he is complicit in the frequently corrupt and abusive tax system that existed. The taxes were used to support Roman occupation so a tax collector was also considered a traitor. Jesus knew this, yet did not hesitate to seek out Zaccheaus. While others scoffed at Jesus, he choose to show grace and compassion. Zacchaeus response was one of thanksgiving, not only would he make proper restititution but he also was willing to give half of what he had to the poor. Zacchaeus found grace and offered it.
The author follows on this example by sharing the Parable of the Ten Pounds, which is different to the Parable of the Ten Talents. Here the master goes away to become king and then returns, what will he find? The question to us is, what will Christ find when he returns? Will he find those who follow Zacchaeus' example, or will he find us sitting in our homes or churches, too afraid to do anything?
The author is challenging the reader to live out of grace, and the challenge is further demonstrated by the entrance into Jerusalem. Yes the crowds rejoice when Jesus comes, but has Jerusalem been living out of grace for God has done for Israel? No, Christ mourns this indifference, and then demonstrates his anger in the temple.
Again, what will Christ find when he returns? Only we can answer that question.
Backlogged Posts:
1 Chronicles 17-18
For the most part, the story of David's desire to build a temple for the Lord in 1 Chronicles 17 follows the original story in 2 Samuel 7. David finds it unfair that he resides in a nice home, but the Ark rests in a tent. He inquires of Nathan whether he should build a temple and Nathan assure him that this would be a good thing. God then objects and promises to build a "house" for David. The primary difference in the stories is that 2 Samuel speaks of God giving David rest but the author of Chronicles does not. David is the warrior who will create the nation of Israel, Solomon on the other hand is the one who will have rest and shall build the temple.
Again the author tends to follow along with the original work provided by Samuel, so 1 Chronicles 18 provides the battles that help David to solidify the borders of Israel. Many of the tributes that are brought to David after his victories will be used by Solomon to build the temple.
Galatians 1
Perhaps written about 50 CE, (the Common Era, which would be after the birth of Jesus) the Letter to the Galatians is similar to the Second Letter to the Corinthians. Both of the churches were founded by Paul, and both are being challenged by new "missionaries" carrying a message that counters many of Paul's arguments. The most pressing of these arguments was Paul's insistence that Gentiles need not become circumcised in order to follow Christ. These new missionaries believed not only should they get circumcised but they should adopt many Jewish traditions. This will be heart of the debate found in Galatians.
The region that was called Galatia is located in Asia Minor, modern day Turkey. The Roman region of Galatia tended to be a northern potion of central Asia Minor. But some consider Galatia to be a more southern region which might incorporate such communities as Iconium and Lystra which are two communities that Paul and Barnabas evangelized in. Today there is much discussion over which churches might have constituted the "Galatians".
Paul opens the letter with a typical introduction but notice how he quickly points out his commission is not from humans but God. He then quickly follows on this reality as he attacks the church for heeding the teachings of others, a teaching that runs counter to what Paul has taught them. There is only one gospel, and the gospel is what Paul preached, anything else is false and accursed.
Paul then provides great biographical information about himself and how he came to be a bearer of the Gospel of Jesus Christ. He speaks of his own background, persecuting the early church but then he tells of he Christ appeared to him, after first appearing to others. It was this commission from Christ that sent Paul into Asia Minor and other places. This is not a human endeavor, Paul is on a divine mission.
Saturday, July 27, 2013
Job 15-17 & Psalm 83-84 plus 1 Chronicles 15-16 & 2 Corinthians 13
Job 15-17
In Job 15 we venture into the second cycle of dialogue between Job and his friends, so we are back to Eliphaz. I do not need to point out all of the arguments, because in reality, Job's friends continue with the same attacks, you are human, you have sinned, you have been punished, so repent and all will be made well.
Here, in particular, Eliphaz seems concerned to defend religion and the conventional understanding of who and what God is. He charges Job with an attempt to create a "new understanding" of God that the old and wise do not agree with. Who is Job that he can just turn religion on its head? This is an age old practice that does not change.
Eliphaz then goes on to speak of the reality of the wicked, those who do not listen to God. If Job does not want to end up like them, he better amend his ways.
Now Job is just getting frustrated. In Job 16, he points out that now his friends, who had gathered to comfort him, now just assail him. Is this his lot in life? Will no one offer any consolation to him? He seeks to get them to walk in his shoes so that they will understand why he feels the way his does. Yet they will not.
So Job turns to another who might comfort and console him, Job turns to heaven. Job offers a prayer in Job 17, a prayer that might read as a psalm. Job knows that only God can truly understand what he is going through. It is a radical thing that he is doing. Perhaps this is why his friends don't get it.
Psalm 83-84
The song in Psalm 83 Israel reaches up to God, seeking assistance as the nations rally against them. It is hard to pinpoint a historical moment in time when such an alliance rose up against Israel. The use of Assyria does not really help, since its use sometimes represents an overwhelming enemy not necessarily Assyria. Either way, Israel seeks the protection of God, a protection promised in the covenant.
The song recounts the work of God when at other times Israel was threatened by alliances and powerful nations. God lead them to victory against the Midians, the Moabites and the Ammonites and now Israel seeks this assistance in its present struggles.
The joy of worship is the theme of Psalm 84. It is likely that this psalm is recited following a pilgrimage to the temple, as it speaks of the longing of one seeking the presence of God and the joy of the encounter. God is the Lord of Hosts, God loves creation and cares for it, God is the the God of Israel. There is plenty to worship!
Backlogged Posts
1 Chronicles 15-16
The author continues in his edits as the Ark is finally brought into Jerusalem. According to 1 Chronicles 15 it would seem that the Levites were not involved in the process and instead of putting it on a cart, it should have been carried. So David calls the Levites together and makes a plan to bring the Ark to Jerusalem. In addition, he adds singers and musicians to the ranks of Levites. Whereas David dances in front of the Ark clothed in just an ephod in Samuel, Chronicles leaves this out and his wife Michal is still upset.
Now that the Ark is in Jerusalem proper worship must be established, which the author sets out to do in 1 Chronicles 16. If the Chronicles are post-Exilic work, then the establishment of such things as music and singing is important to be set in the context of the early worship under David which is why the author is making particular pains to demonstrate the role the musicians have in the proper worship. The Psalm that makes up the middle of the chapter is a compilation of three post-exilic psalms 96, 105 and 106. Some language is changed to better reflect an earlier time but for the most part they stand on their own.
2 Corinthians 13
Well, this is it, the end. No more arguments, no more rhetoric. Paul just throws down the gauntlet. He is coming, get ready. In the Jewish tradition, two or three witness are needed to testify against another for wrongdoing. Since this will be his third visit, he will see and testify against the Corinthians if necessary. He challenges them to get ready, to prepare themselves.
But Paul has faith, he has faith that Christ resides in each of them, if they could only realize this. This is what he is hoping to find in them, the Risen Christ, shining in their lives, the proof of the truth of Paul's ministry.
In Job 15 we venture into the second cycle of dialogue between Job and his friends, so we are back to Eliphaz. I do not need to point out all of the arguments, because in reality, Job's friends continue with the same attacks, you are human, you have sinned, you have been punished, so repent and all will be made well.
Here, in particular, Eliphaz seems concerned to defend religion and the conventional understanding of who and what God is. He charges Job with an attempt to create a "new understanding" of God that the old and wise do not agree with. Who is Job that he can just turn religion on its head? This is an age old practice that does not change.
Eliphaz then goes on to speak of the reality of the wicked, those who do not listen to God. If Job does not want to end up like them, he better amend his ways.
Now Job is just getting frustrated. In Job 16, he points out that now his friends, who had gathered to comfort him, now just assail him. Is this his lot in life? Will no one offer any consolation to him? He seeks to get them to walk in his shoes so that they will understand why he feels the way his does. Yet they will not.
So Job turns to another who might comfort and console him, Job turns to heaven. Job offers a prayer in Job 17, a prayer that might read as a psalm. Job knows that only God can truly understand what he is going through. It is a radical thing that he is doing. Perhaps this is why his friends don't get it.
Psalm 83-84
The song in Psalm 83 Israel reaches up to God, seeking assistance as the nations rally against them. It is hard to pinpoint a historical moment in time when such an alliance rose up against Israel. The use of Assyria does not really help, since its use sometimes represents an overwhelming enemy not necessarily Assyria. Either way, Israel seeks the protection of God, a protection promised in the covenant.
The song recounts the work of God when at other times Israel was threatened by alliances and powerful nations. God lead them to victory against the Midians, the Moabites and the Ammonites and now Israel seeks this assistance in its present struggles.
The joy of worship is the theme of Psalm 84. It is likely that this psalm is recited following a pilgrimage to the temple, as it speaks of the longing of one seeking the presence of God and the joy of the encounter. God is the Lord of Hosts, God loves creation and cares for it, God is the the God of Israel. There is plenty to worship!
Backlogged Posts
1 Chronicles 15-16
The author continues in his edits as the Ark is finally brought into Jerusalem. According to 1 Chronicles 15 it would seem that the Levites were not involved in the process and instead of putting it on a cart, it should have been carried. So David calls the Levites together and makes a plan to bring the Ark to Jerusalem. In addition, he adds singers and musicians to the ranks of Levites. Whereas David dances in front of the Ark clothed in just an ephod in Samuel, Chronicles leaves this out and his wife Michal is still upset.
Now that the Ark is in Jerusalem proper worship must be established, which the author sets out to do in 1 Chronicles 16. If the Chronicles are post-Exilic work, then the establishment of such things as music and singing is important to be set in the context of the early worship under David which is why the author is making particular pains to demonstrate the role the musicians have in the proper worship. The Psalm that makes up the middle of the chapter is a compilation of three post-exilic psalms 96, 105 and 106. Some language is changed to better reflect an earlier time but for the most part they stand on their own.
2 Corinthians 13
Well, this is it, the end. No more arguments, no more rhetoric. Paul just throws down the gauntlet. He is coming, get ready. In the Jewish tradition, two or three witness are needed to testify against another for wrongdoing. Since this will be his third visit, he will see and testify against the Corinthians if necessary. He challenges them to get ready, to prepare themselves.
But Paul has faith, he has faith that Christ resides in each of them, if they could only realize this. This is what he is hoping to find in them, the Risen Christ, shining in their lives, the proof of the truth of Paul's ministry.
Job 13-14 & Luke 18 plus 1 Chronicles 11-14 & 2 Corinthians 12
Job 13-14
Job now shifts a bit, instead of attacking God, Job now accuses his friends of a cover up, a whitewash. He knows the wisdom of the traditions of God, but he believes that instead of seeking God, his friends are only spouting their own wisdom claiming it to come from God. What will happen when God seeks them out, how will they fare? What Job is seeking is the truth, and he knows that this truth will only come from God, not his friends.
As the addresses have mostly been between Job and his friends, now Job directly addresses God. It is this address that shows the audacity of Job, Job desires to have a real relationship with God, whereas his friends are content with just talking about theology. Job wants more, and will take the drastic step of speaking to God and demanding God speak back to him. This is the majesty of Job 13, Job demands a relationship with God, a personal relationship.
Job begins Job 14 pondering the limits of humanity but then shifts into renewal. If forms of nature can be renewed and enjoy new life, then why not humans? If trees can grow news shoots, then why not humans? This is the challenge to the Almighty, "If you have created the heavens and the earth and allow nature to renew, then what about humans? Or am I just stuck in this place?" Job seeks resurrection, not in the crucifixion way but in the renewal of life way.
In a novel approach, Job then projects the possibility of Sheol being a temporary station in which people "hide" from God til God is willing to turn back to them and forget the past.
Luke 18
Jesus follows up on his teachings in Luke 11 with more thoughts on prayer, but again speaks of the need to persevere and trust in God. God will vindicate the faithful, both those who are praying for justice as well as those who understand that it is God who vindicates and not the self. The parables that begin Luke 18 are true examples of prayer, prayer that trust in the just and faithful God. Notice that the first parable ends with a question of whether Jesus will find faith on earth when he returns. Since faith is not a passive action, then faith is living in trust which means that one's prayer is faith in action.
However, unlike the pharisee, the action is not exalting self but living in faith to do the will of God. The tax collector, a reviled person perhaps does not live righteously, but then again, he knows that it is God who saves and demonstrates his faith by approaching God and seeking forgiveness. This is a prayer of action that leads to his redemption.
Perhaps Jesus attempts to show faith in action as he welcomes children, the innocents. Children normally are not exalted in this culture, particularly if they are too young to work. Their role was to help the family but if they are yet too young to do that, then a child's worth is limited. Jesus does not see it this way, he gives value to young and old. Faith in action.
Another example is the call to give up our "possessions", those things that keep up from following Jesus and following the call of Christ. This is a living faith, after all what kind of faith is it if we just hear the commands and ignore them? Do we not need to do something? Think it is hard? Yes it is, but all things are possible with God.
A living faith, not the disciples who fail to understand what Jesus tells them about his death, but found in a blind man, who has no reason to call upon Jesus, yet does. His faith is seen in the trust he has in a man he has not seen.
Backlogged Posts
1 Chronicles 11-14
Following the passing of Saul, David becomes king as the Chronicler follows the Samuel narrative, with one major deviation, no reference is made of how David, at first, is only king of Judah. The Chronicler in 1 Chronicles 11 speaks of "all of Israel" anointing David as king, why he omits the other narrative is open to interpretation.
However, we do find out why Joab becomes the commander of David's men, a rather illustrious group of warriors, for he is the one who conquers Jerusalem. Joab is one of many great warriors who helped David achieve greatness and the 11th chapter highlights these men. Notice that Benaiah is the one who kills the mightier warrior with a spear "like a weavers beam" who is an Egyptian, and not a Philistine named Goliath. Also notice that Uriah is listed in this group as well.
The author chooses to disclose how David mustered his forces, first at Ziklag and then at Hebron in 1 Chronicles 12. It is of import to notice how the north truly rallies to David, both in exile but also after Saul is defeated. This seems to be a conscious effort of the author to demonstrate how beloved David was. Even at time of trepidation, such as in vs. 17, those outside of Judah hear the call of God and rally to David.
The Chronicler now needs to bring the Ark into Jerusalem and for the most part, 1 Chronicles 13 mirrors the account in 2 Samuel. However, the Chronicler takes great pain to point out how all of Israel turns out for this action, when Samuel does not mention it. The author is attempting to point out how faithful all of Israel was to the presence of God in the Ark, their attendance is a sign of the worship and commitment to the covenant.
Another difference is the aftermath of Uzzah's death. In Samuel, David is "unwilling" to take the Ark into Jerusalem, but in this passage, he is just scared. The author chooses to soften the response to David to one in which he was scared as opposed to turning against God's will.
As the Ark draws near and David makes his home in Jerusalem, other nations take notice in 1 Chronicles 14 as the king of Tyre sends tribute and helps David build his house. David sees this as a sign from God that he has been established as king. The Philistines notice this as well and attempt to destroy David before he can grow stronger. David turns to God and seeks a blessing on going into battle. Not only does God bless David and promise victory but God goes out to battle side by side with David to defeat the Philistines.
2 Corinthians 12
We glimpse a little more about the man Paul in this chapter, however, it still causes some confusion. Since Paul brings up the issue of visions of heaven, we can infer that the "super-apostles" have claimed to have had such visions. Paul speaks of "a man" who has visions 14 years previously and we can conclude that Paul is speaking of himself, he does not go into the information gleaned from the vision. He points out that such visions are private and between God and the one called forth. He does claim its truth though, which leads us to believe that his opponents made up their visions.
This leads us to discuss the "thorn" in his side, some pain or condition that we are unaware of but that he considers an act of Satan to keep him from spreading the gospel. He has asked God three times to remove the thorn but has been told no. He now sees this thorn as that which keeps him grounded and humble, an example of how God can bring good out of evil. This "thorn" does allow him to be Christ-like in the essence that he depends upon God for his ministry and his future and he does not fear the world.
Paul regrets that it has come to this, that the church in Corinth and Paul are at loggerheads. They should have known the truth for what it was, he should have done more. But the super-apostles were able to pervert the message of Christ and create a rift.
Paul now plans a third trip, to help heal this rift, to show his true apostolic intention. He speaks of his desire to build up the community, to not be a burden, but most importantly to speak in Christ before God. While Paul is seeking to come to Corinth, he fears what he might find. He fears that Satan has torn the family apart.
Job now shifts a bit, instead of attacking God, Job now accuses his friends of a cover up, a whitewash. He knows the wisdom of the traditions of God, but he believes that instead of seeking God, his friends are only spouting their own wisdom claiming it to come from God. What will happen when God seeks them out, how will they fare? What Job is seeking is the truth, and he knows that this truth will only come from God, not his friends.
As the addresses have mostly been between Job and his friends, now Job directly addresses God. It is this address that shows the audacity of Job, Job desires to have a real relationship with God, whereas his friends are content with just talking about theology. Job wants more, and will take the drastic step of speaking to God and demanding God speak back to him. This is the majesty of Job 13, Job demands a relationship with God, a personal relationship.
Job begins Job 14 pondering the limits of humanity but then shifts into renewal. If forms of nature can be renewed and enjoy new life, then why not humans? If trees can grow news shoots, then why not humans? This is the challenge to the Almighty, "If you have created the heavens and the earth and allow nature to renew, then what about humans? Or am I just stuck in this place?" Job seeks resurrection, not in the crucifixion way but in the renewal of life way.
In a novel approach, Job then projects the possibility of Sheol being a temporary station in which people "hide" from God til God is willing to turn back to them and forget the past.
Luke 18
Jesus follows up on his teachings in Luke 11 with more thoughts on prayer, but again speaks of the need to persevere and trust in God. God will vindicate the faithful, both those who are praying for justice as well as those who understand that it is God who vindicates and not the self. The parables that begin Luke 18 are true examples of prayer, prayer that trust in the just and faithful God. Notice that the first parable ends with a question of whether Jesus will find faith on earth when he returns. Since faith is not a passive action, then faith is living in trust which means that one's prayer is faith in action.
However, unlike the pharisee, the action is not exalting self but living in faith to do the will of God. The tax collector, a reviled person perhaps does not live righteously, but then again, he knows that it is God who saves and demonstrates his faith by approaching God and seeking forgiveness. This is a prayer of action that leads to his redemption.
Perhaps Jesus attempts to show faith in action as he welcomes children, the innocents. Children normally are not exalted in this culture, particularly if they are too young to work. Their role was to help the family but if they are yet too young to do that, then a child's worth is limited. Jesus does not see it this way, he gives value to young and old. Faith in action.
Another example is the call to give up our "possessions", those things that keep up from following Jesus and following the call of Christ. This is a living faith, after all what kind of faith is it if we just hear the commands and ignore them? Do we not need to do something? Think it is hard? Yes it is, but all things are possible with God.
A living faith, not the disciples who fail to understand what Jesus tells them about his death, but found in a blind man, who has no reason to call upon Jesus, yet does. His faith is seen in the trust he has in a man he has not seen.
Backlogged Posts
1 Chronicles 11-14
Following the passing of Saul, David becomes king as the Chronicler follows the Samuel narrative, with one major deviation, no reference is made of how David, at first, is only king of Judah. The Chronicler in 1 Chronicles 11 speaks of "all of Israel" anointing David as king, why he omits the other narrative is open to interpretation.
However, we do find out why Joab becomes the commander of David's men, a rather illustrious group of warriors, for he is the one who conquers Jerusalem. Joab is one of many great warriors who helped David achieve greatness and the 11th chapter highlights these men. Notice that Benaiah is the one who kills the mightier warrior with a spear "like a weavers beam" who is an Egyptian, and not a Philistine named Goliath. Also notice that Uriah is listed in this group as well.
The author chooses to disclose how David mustered his forces, first at Ziklag and then at Hebron in 1 Chronicles 12. It is of import to notice how the north truly rallies to David, both in exile but also after Saul is defeated. This seems to be a conscious effort of the author to demonstrate how beloved David was. Even at time of trepidation, such as in vs. 17, those outside of Judah hear the call of God and rally to David.
The Chronicler now needs to bring the Ark into Jerusalem and for the most part, 1 Chronicles 13 mirrors the account in 2 Samuel. However, the Chronicler takes great pain to point out how all of Israel turns out for this action, when Samuel does not mention it. The author is attempting to point out how faithful all of Israel was to the presence of God in the Ark, their attendance is a sign of the worship and commitment to the covenant.
Another difference is the aftermath of Uzzah's death. In Samuel, David is "unwilling" to take the Ark into Jerusalem, but in this passage, he is just scared. The author chooses to soften the response to David to one in which he was scared as opposed to turning against God's will.
As the Ark draws near and David makes his home in Jerusalem, other nations take notice in 1 Chronicles 14 as the king of Tyre sends tribute and helps David build his house. David sees this as a sign from God that he has been established as king. The Philistines notice this as well and attempt to destroy David before he can grow stronger. David turns to God and seeks a blessing on going into battle. Not only does God bless David and promise victory but God goes out to battle side by side with David to defeat the Philistines.
2 Corinthians 12
We glimpse a little more about the man Paul in this chapter, however, it still causes some confusion. Since Paul brings up the issue of visions of heaven, we can infer that the "super-apostles" have claimed to have had such visions. Paul speaks of "a man" who has visions 14 years previously and we can conclude that Paul is speaking of himself, he does not go into the information gleaned from the vision. He points out that such visions are private and between God and the one called forth. He does claim its truth though, which leads us to believe that his opponents made up their visions.
This leads us to discuss the "thorn" in his side, some pain or condition that we are unaware of but that he considers an act of Satan to keep him from spreading the gospel. He has asked God three times to remove the thorn but has been told no. He now sees this thorn as that which keeps him grounded and humble, an example of how God can bring good out of evil. This "thorn" does allow him to be Christ-like in the essence that he depends upon God for his ministry and his future and he does not fear the world.
Paul regrets that it has come to this, that the church in Corinth and Paul are at loggerheads. They should have known the truth for what it was, he should have done more. But the super-apostles were able to pervert the message of Christ and create a rift.
Paul now plans a third trip, to help heal this rift, to show his true apostolic intention. He speaks of his desire to build up the community, to not be a burden, but most importantly to speak in Christ before God. While Paul is seeking to come to Corinth, he fears what he might find. He fears that Satan has torn the family apart.
Wednesday, July 24, 2013
Job 11-12 & Luke 17 plus 1 Chronicles 7-10 & Psalm 68
Job 11-12
The niceties of Eliphaz are over as Zophar takes the stage in Job 11. Zophar goes right after Job since, as a mere human, he cannot and will not be able to comprehend the iniquity that must have transgressed for God to have acted as such. Clearly action was warranted or God would not have acted as God did. God is above reproach but know that God is also just since Zophar is sure that Job is not being punished to the full extent he should for the transgression he has committed. (Of course no one seems to know the transgression.)
Zophar seems to be focusing on purity, while Job focuses on moral constructs. Either way it really does not matter, for God is irreproachable in this endeavor and Job just needs to accept that and admit his sin.
All that Job needs to do is admit his sin, and repent and God will bring Job back into good graces. He will be blessed and suffer no more.
Job response to these attacks by questioning conventional wisdom and he does so with sarcasm. As Zophar has alluded to wisdom, so Job responds wondering what wisdom truly is. Clearly, he has as much wisdom as Zophar and the others, but is their wisdom in just inferring a hidden wisdom of God that is unassailable? Job is calling to God seeking answers, yet it is his friends answering for God? Is this wisdom? No, that is human wisdom, but Job is seeking true wisdom.
What Job is doing in Job 12 is asserting his covenantal rights, he has lived in relationship with God justly and now he seeks to know more. It is not enough just to be sanctioned, he wants God to speak to him. Job knows that God is mysterious but Job is making a larger claim, that God is in this relationship with humanity and therefore, God can be approached and Job is doing that.
Luke 17
Jesus now turns his attention to the disciples and speaks of the good of the community. He challenges the disciples to live in such a way not to be an impediment towards others in their journey of faith. He also warns against the danger of sin, the offender must be confronted and the community protected against the sinner. However, if the sinner repents, they must be forgiven. These actions are to be done to maintain the harmony of the community.
Having spoken about the community, Jesus now addresses the kingdom. In the story of the Ten Lepers, an example is offered of one who receives mercy and is thankful. This one, a Samaritan even, comes and offers thanks for the one who offered salvation. Yes, Jesus comes to offer us forgiveness and salvation, but do we take it for granted or do we respond in thanks and praise?
So perhaps this Samaritan has recognized the Son of Man, for the Son and the coming of the Kingdom are often linked in Luke. This passage is not different as now Jesus speaks of how the Kingdom is coming as well as here as well. The question do we see it, or do we act like Noah's neighbors who just ridiculed him and went about their lives of debauchery. Do we see the times for what they are and live accordingly?
The end of the chapter has given rise for the rather modern understanding of the Rapture, of how some will be gathered up into heaven. Yet the purpose in this chapter is to let the listeners and readers now to be awake and aware of the times. Otherwise the coming of the Kingdom will sneak up on us.
Backlogged Posts
1 Chronicles 7-10
The genealogies continue wth Issachar, Benjamin, Napthali, Manasseh, Ephraim and Asher being listed out. Considering the role that Ephraim will play in the split of Judah and the houses of Joseph it is interesting that has such a short list.
Of course, Benjamin receives larger treatment in Chapter 8 which traces the genealogy to Saul and Jonathan.
It is highly likely that much of the content found in 1 Chronicles 9 was taken from Nehemiah as the author lists out those who remained in Jerusalem during the Exile. It also includes some repetitious material about the family as Saul that had already been written in chapter 8.
1 Chronicles 10 revisits the story of the death of Saul and Jonathan. It basically repeats the report that was already given at the close of First Samuel.
Psalm 68
Perhaps this psalm is at the center of worship for Israel, which might be way it may have been adapted for worship purposes. The psalm speaks of the Almighty God who as Divine Warrior has lead Israel into liberation. It speaks of God who protects and cares for her people, a God who goes out before and leads them not just in battle but in life. No one, not the mightiest king can stand before this God and not be swept away by the Hosts of Heaven.
Towards vs. 28 we begin to see some form of supplication, seeking God's favor to action, but the action is not clear. But then the psalm closes with a final hymn of praise.
The niceties of Eliphaz are over as Zophar takes the stage in Job 11. Zophar goes right after Job since, as a mere human, he cannot and will not be able to comprehend the iniquity that must have transgressed for God to have acted as such. Clearly action was warranted or God would not have acted as God did. God is above reproach but know that God is also just since Zophar is sure that Job is not being punished to the full extent he should for the transgression he has committed. (Of course no one seems to know the transgression.)
Zophar seems to be focusing on purity, while Job focuses on moral constructs. Either way it really does not matter, for God is irreproachable in this endeavor and Job just needs to accept that and admit his sin.
All that Job needs to do is admit his sin, and repent and God will bring Job back into good graces. He will be blessed and suffer no more.
Job response to these attacks by questioning conventional wisdom and he does so with sarcasm. As Zophar has alluded to wisdom, so Job responds wondering what wisdom truly is. Clearly, he has as much wisdom as Zophar and the others, but is their wisdom in just inferring a hidden wisdom of God that is unassailable? Job is calling to God seeking answers, yet it is his friends answering for God? Is this wisdom? No, that is human wisdom, but Job is seeking true wisdom.
What Job is doing in Job 12 is asserting his covenantal rights, he has lived in relationship with God justly and now he seeks to know more. It is not enough just to be sanctioned, he wants God to speak to him. Job knows that God is mysterious but Job is making a larger claim, that God is in this relationship with humanity and therefore, God can be approached and Job is doing that.
Luke 17
Jesus now turns his attention to the disciples and speaks of the good of the community. He challenges the disciples to live in such a way not to be an impediment towards others in their journey of faith. He also warns against the danger of sin, the offender must be confronted and the community protected against the sinner. However, if the sinner repents, they must be forgiven. These actions are to be done to maintain the harmony of the community.
Having spoken about the community, Jesus now addresses the kingdom. In the story of the Ten Lepers, an example is offered of one who receives mercy and is thankful. This one, a Samaritan even, comes and offers thanks for the one who offered salvation. Yes, Jesus comes to offer us forgiveness and salvation, but do we take it for granted or do we respond in thanks and praise?
So perhaps this Samaritan has recognized the Son of Man, for the Son and the coming of the Kingdom are often linked in Luke. This passage is not different as now Jesus speaks of how the Kingdom is coming as well as here as well. The question do we see it, or do we act like Noah's neighbors who just ridiculed him and went about their lives of debauchery. Do we see the times for what they are and live accordingly?
The end of the chapter has given rise for the rather modern understanding of the Rapture, of how some will be gathered up into heaven. Yet the purpose in this chapter is to let the listeners and readers now to be awake and aware of the times. Otherwise the coming of the Kingdom will sneak up on us.
Backlogged Posts
1 Chronicles 7-10
The genealogies continue wth Issachar, Benjamin, Napthali, Manasseh, Ephraim and Asher being listed out. Considering the role that Ephraim will play in the split of Judah and the houses of Joseph it is interesting that has such a short list.
Of course, Benjamin receives larger treatment in Chapter 8 which traces the genealogy to Saul and Jonathan.
It is highly likely that much of the content found in 1 Chronicles 9 was taken from Nehemiah as the author lists out those who remained in Jerusalem during the Exile. It also includes some repetitious material about the family as Saul that had already been written in chapter 8.
1 Chronicles 10 revisits the story of the death of Saul and Jonathan. It basically repeats the report that was already given at the close of First Samuel.
Psalm 68
Perhaps this psalm is at the center of worship for Israel, which might be way it may have been adapted for worship purposes. The psalm speaks of the Almighty God who as Divine Warrior has lead Israel into liberation. It speaks of God who protects and cares for her people, a God who goes out before and leads them not just in battle but in life. No one, not the mightiest king can stand before this God and not be swept away by the Hosts of Heaven.
Towards vs. 28 we begin to see some form of supplication, seeking God's favor to action, but the action is not clear. But then the psalm closes with a final hymn of praise.
Job 9-10 & Luke 16 plus 1 Chronicles 4-6 & 2 Corinthians 11
Job 9-10
Job knows that he is present himself as just before God, he knows that God favors those who fear him, but what if you are innocent? What about those who have not erred yet God has deemed unjust? What is their recourse? In Job 9, he ponders such a point, how is it possible for one to stand in front of God? It is not possible. If Job calls upon God, does God need to respond? No, God is sovereign and can do as he pleases.
God is the sovereign ruler of the universe and if he says that Job has erred, Job knows he cannot prove his innocence. Yet, Job stands firmly in his belief that he is innocent.
Job continues his criticism of Creation. How is it that God who created things good now seeks to destroy that good? Job wants to know the charges that God has used to bring him low, as any accused wants a chance to confront their accuser. Job feels trap and without recourse in Job 10, how can he possibly contend with God in this struggle to prove himself? Death seems like the only release he will get.
Luke 16
This chapter offers some hard parables, the first of which focuses on a dishonest manager who is about to get into hot water with his boss, so he contrives to fix some records to get in good graces with others. The fact that Jesus seems to approve of these actions causes us to squirm a little bit. However, the end of the parable points out the need to be shrewd in what we manage, our faith. Sometimes, we need to be clever with how we deal with the world and its possessions, sometimes we need to look past our own self interests to the interests of others.
If we want to be in charge of much, then we must demonstrate that we can care for the little. If we want peace in the world, then we must make it happen in our families and in our neighborhoods first.
The story of the rich man and Lazarus is a prime example. The rich man not condemned because he was rich, he is condemned because while he was rich he never noticed the poor. He was given much, but he did nothing with it. This is an indictment of wealth that is stored away and not used for the greater good, but it is also an indictment of the religious institution that seeks to support itself first and care for others second.
Backlogged Posts
1 Chronicles 4-6
The slow reading of the genealogies continues in 1 Chronicles 4 with the tribes of Judah and Simeon. The fact that Judah has a prominent position and the description is longer than others demonstrates how the author favors Judah and places Judah in a position of importance not just in the histories but in the future of Israel.
Simeon is partnered with Judah because over time, the region that was originally given to the tribe of Simeon is subsumed into Judah. As such Simeon is important to Israel's future as well.
1 Chronicles 5 speaks of the tribes that settled in the trans-Jordan region and were first to fall to the Assyrians as the empire expanded. These tribes were Reuben, Gad and Mannaseh.
The author's high praise of the Levites is found in the fact that they are next, in 1 Chronicles 6, with the line of Aaron leading the way. In addition to the priests, we find out that David added singers and musicians to the line of the Levites to lead in liturgical singing in the House of the Lord. The author also lists out the geographic location of the Levites as well.
2 Corinthians 11
In Paul's continued defense of himself, he now begs the Corinthians to entertain his folly, for Paul sees himself as a father preparing to give away his bride (the church of Corinth) to Christ. He loves them dearly but is afraid that much as the serpent enticed Eve, so another will entice the church and steal it from Christ. This is what the "super apostles" are trying to do, and Paul will not allow it.
It would seem that the super apostles seem that Paul's willingness to live on his own sources and not partake of the "apostles" rights made him unworthy. While these apostles lived off of the community, Paul humbled himself and lived off the support of others from his churches. Paul never then burdened the community with himself. Paul reminds the church that Christ did not come to place burdens on them but free them, however, it would seem that the super apostles are placing burdens on them, so the truth of Christ is not in them.
Paul finally closes with the reality that his credentials are greater than theirs, not only does he have the same background, but he has suffered for his beliefs and has not changed them to suit his purposes. He has remained faithful to the message he has been given. He does not boast of himself, but of his work that is done in Christ's name. The super apostles however boast for their own purposes.
Job knows that he is present himself as just before God, he knows that God favors those who fear him, but what if you are innocent? What about those who have not erred yet God has deemed unjust? What is their recourse? In Job 9, he ponders such a point, how is it possible for one to stand in front of God? It is not possible. If Job calls upon God, does God need to respond? No, God is sovereign and can do as he pleases.
God is the sovereign ruler of the universe and if he says that Job has erred, Job knows he cannot prove his innocence. Yet, Job stands firmly in his belief that he is innocent.
Job continues his criticism of Creation. How is it that God who created things good now seeks to destroy that good? Job wants to know the charges that God has used to bring him low, as any accused wants a chance to confront their accuser. Job feels trap and without recourse in Job 10, how can he possibly contend with God in this struggle to prove himself? Death seems like the only release he will get.
Luke 16
This chapter offers some hard parables, the first of which focuses on a dishonest manager who is about to get into hot water with his boss, so he contrives to fix some records to get in good graces with others. The fact that Jesus seems to approve of these actions causes us to squirm a little bit. However, the end of the parable points out the need to be shrewd in what we manage, our faith. Sometimes, we need to be clever with how we deal with the world and its possessions, sometimes we need to look past our own self interests to the interests of others.
If we want to be in charge of much, then we must demonstrate that we can care for the little. If we want peace in the world, then we must make it happen in our families and in our neighborhoods first.
The story of the rich man and Lazarus is a prime example. The rich man not condemned because he was rich, he is condemned because while he was rich he never noticed the poor. He was given much, but he did nothing with it. This is an indictment of wealth that is stored away and not used for the greater good, but it is also an indictment of the religious institution that seeks to support itself first and care for others second.
Backlogged Posts
1 Chronicles 4-6
The slow reading of the genealogies continues in 1 Chronicles 4 with the tribes of Judah and Simeon. The fact that Judah has a prominent position and the description is longer than others demonstrates how the author favors Judah and places Judah in a position of importance not just in the histories but in the future of Israel.
Simeon is partnered with Judah because over time, the region that was originally given to the tribe of Simeon is subsumed into Judah. As such Simeon is important to Israel's future as well.
1 Chronicles 5 speaks of the tribes that settled in the trans-Jordan region and were first to fall to the Assyrians as the empire expanded. These tribes were Reuben, Gad and Mannaseh.
The author's high praise of the Levites is found in the fact that they are next, in 1 Chronicles 6, with the line of Aaron leading the way. In addition to the priests, we find out that David added singers and musicians to the line of the Levites to lead in liturgical singing in the House of the Lord. The author also lists out the geographic location of the Levites as well.
2 Corinthians 11
In Paul's continued defense of himself, he now begs the Corinthians to entertain his folly, for Paul sees himself as a father preparing to give away his bride (the church of Corinth) to Christ. He loves them dearly but is afraid that much as the serpent enticed Eve, so another will entice the church and steal it from Christ. This is what the "super apostles" are trying to do, and Paul will not allow it.
It would seem that the super apostles seem that Paul's willingness to live on his own sources and not partake of the "apostles" rights made him unworthy. While these apostles lived off of the community, Paul humbled himself and lived off the support of others from his churches. Paul never then burdened the community with himself. Paul reminds the church that Christ did not come to place burdens on them but free them, however, it would seem that the super apostles are placing burdens on them, so the truth of Christ is not in them.
Paul finally closes with the reality that his credentials are greater than theirs, not only does he have the same background, but he has suffered for his beliefs and has not changed them to suit his purposes. He has remained faithful to the message he has been given. He does not boast of himself, but of his work that is done in Christ's name. The super apostles however boast for their own purposes.
Job 7-8 & Psalm 81-82 plus 1 Chronicles 1-3 & 2 Corinthians 10
Job 7-8
But Job still has more to say in Job 7. He equates human existence as slavery, and as a slave wonders if tomorrow is any better and only perhaps looks forward to the end of the day, so Job also wonders about a future in which God seems to have cursed him. Perhaps Job is being influenced by Mesopotamian belief systems which held that humans were created to serve gods through menial tasks. It is possible that his change in station has caused him to rethink humanity and its role in the world.
Job now turns to God and wonders how he has been treated as if a monster or demon that God needs to hem in. Is Job that much a threat that God must act in such a way? For Job, God has overdone the master role, for he has quashed Job for no purpose. If Job's lot is just to be a servant, or slave, then he would rather die now.
Now it is Bildad's chance to respond to Job's challenge in Job 8. As Job challenges God as an unjust task master, Bildad reminds Job of God's righteousness. When has God perverted justice? Clearly your children did wrong, you have done wrong, you must repent, for God is just. If Job is to prosper, he must return to God.
Bildad reminds Job that the wicked will not endure, that God will bring them low and provide justice. But God will not reject a blameless person, God will turn back to those who truly seek God.
Psalm 81-82
Psalm 81 could be seen as a call to celebrate a festival, perhaps the Festival of Tabernacles. The opening speaks of music and celebration then moves to a recitation of the work of God to bring Israel into the Promised Land.
The psalm then turns its attention to the response of Israel, or lack there of. They have turned to other gods, other voices. God's voice now seems as if unknown. If the people would just turn back to God, then God would relent and lead the people to victory over their enemies. Those who hate the Lord would cringe as God would be victorious once again.
Then Israel would again prosper and flourish, if only they would listen.
We now come to a phenomenal Psalm 82. What makes it phenomenal you ask? It is phenomenal in that it depicts God putting other gods on trial and condemns them for a failure to care for the weak and vulnerable. God sits in judgment and sentences the gods to live out their lives as mortals because their careless inaction to promote justice has create discord in the universe and threatens to bring down the good of creation.
God will make things right to restore order and justice.
Backlogged Posts
1 Chronicles 1-3
It is believed that the books of Chronicles were written after the Exile and have a close relationship with Ezra and Nehemiah, although not the same author. The last verse of 2 Chronicles is the same as the first verse of Ezra. The books largely follow the history of Israel that is found in Samuel and Kings but largely focuses on the southern kingdom, although it does not have a pessimistic view of the northern kingdom. It would seem in many ways that the emphasis of the book is to get the people of Israel, north and south, to support the second temple efforts and recognize its importance for the life of all of Israel.
A good portion of Chronicles are the lists of genealogies and the book opens with the great genealogy of Israel in 1 Chronicles 1. Two things about these lists, first, note that the list comes to a climax with the birth of Israel and the clans that follow. All of the creative work of God culminates in Israel. Second, notice how all the peoples of the region of Palestine, Canaan, Egypt and even Jordan, Lebanon and Syria are related through this genealogy. God did not just create Israel but all the nations, and Israel was to have a special role among these nations.
The list continues in 1 Chronicles 2 but this time focus is on Israel and in particular Judah. Judah was the main tribe of concern following the exile, so it will have a place of pre-eminence, but all of Israel is important to the author as well.
Finally, in 1 Chronicles 3 we come to David and the Davidic line which runs form David to the last king of Judah, Zedekiah. The last king, who was held in captivity was Jeconiah and his line dates to around 400 BCE which allows us to date the Chronicles. Jeconiah' son, Zerubbabel will be on of the leaders of the post-exilic community in Jerusalem.
2 Corinthians 10
Paul now shifts gears, he now begins to answer his critics. It would seem as if Paul has been called humble, not the Christ-like humble, but humble as in not very bold to proclaim the truth. He is charged with speaking boldly while away but rather timid in person. Paul responds by claiming to be humble, humble like Jesus. His is a ministry based upon the example of Jesus and he has never shied away from its truths. He has been bold in letter and in person and will continue to do so.
These attacks against him he considers as warfare but Paul is not unarmed. He will fight with spiritual weapons of truth and faith. To those who challenge him as being manipulative and worldly, he admits he lives in a human world but he fits with divine powers. With these powers, he is ready to storm strongholds and punish those who transgress the teachings of Christ.
Now Paul comes out swinging for the battle seems to come from a matter of authority. It is not unusual for Christians to differ in their opinions and interpretations, so it is likely Paul's opponents are Christians. However, the question is where does the true authority of Christ come from. Paul is not concerned about the standing of his opponents on this issue because he knows his authority comes from Christ's appearance to Paul. That is his authority and it would see to trump that of his opponents. But even more, and this is something the Corinthians should have recognized, true ministry is about building up a community, something about which Paul claims to be a master builder. His opponents however have only been working to tear down the community. Since Christ is about the body, then only Paul can be speaking the truth.
Paul is not done yet, for while Paul has been commended to the community by the church in Jerusalem and Christ himself, his opponents commend themselves.His opponents only compare themselves to one another, but Paul compares himself by the apostolic commission that he has been given. In fact, these "followers of Jesus" have intruded on the work of Jesus' own body the church that has sent Paul to Corinth. They have no standing. They have no authority.
But Job still has more to say in Job 7. He equates human existence as slavery, and as a slave wonders if tomorrow is any better and only perhaps looks forward to the end of the day, so Job also wonders about a future in which God seems to have cursed him. Perhaps Job is being influenced by Mesopotamian belief systems which held that humans were created to serve gods through menial tasks. It is possible that his change in station has caused him to rethink humanity and its role in the world.
Job now turns to God and wonders how he has been treated as if a monster or demon that God needs to hem in. Is Job that much a threat that God must act in such a way? For Job, God has overdone the master role, for he has quashed Job for no purpose. If Job's lot is just to be a servant, or slave, then he would rather die now.
Now it is Bildad's chance to respond to Job's challenge in Job 8. As Job challenges God as an unjust task master, Bildad reminds Job of God's righteousness. When has God perverted justice? Clearly your children did wrong, you have done wrong, you must repent, for God is just. If Job is to prosper, he must return to God.
Bildad reminds Job that the wicked will not endure, that God will bring them low and provide justice. But God will not reject a blameless person, God will turn back to those who truly seek God.
Psalm 81-82
Psalm 81 could be seen as a call to celebrate a festival, perhaps the Festival of Tabernacles. The opening speaks of music and celebration then moves to a recitation of the work of God to bring Israel into the Promised Land.
The psalm then turns its attention to the response of Israel, or lack there of. They have turned to other gods, other voices. God's voice now seems as if unknown. If the people would just turn back to God, then God would relent and lead the people to victory over their enemies. Those who hate the Lord would cringe as God would be victorious once again.
Then Israel would again prosper and flourish, if only they would listen.
We now come to a phenomenal Psalm 82. What makes it phenomenal you ask? It is phenomenal in that it depicts God putting other gods on trial and condemns them for a failure to care for the weak and vulnerable. God sits in judgment and sentences the gods to live out their lives as mortals because their careless inaction to promote justice has create discord in the universe and threatens to bring down the good of creation.
God will make things right to restore order and justice.
Backlogged Posts
1 Chronicles 1-3
It is believed that the books of Chronicles were written after the Exile and have a close relationship with Ezra and Nehemiah, although not the same author. The last verse of 2 Chronicles is the same as the first verse of Ezra. The books largely follow the history of Israel that is found in Samuel and Kings but largely focuses on the southern kingdom, although it does not have a pessimistic view of the northern kingdom. It would seem in many ways that the emphasis of the book is to get the people of Israel, north and south, to support the second temple efforts and recognize its importance for the life of all of Israel.
A good portion of Chronicles are the lists of genealogies and the book opens with the great genealogy of Israel in 1 Chronicles 1. Two things about these lists, first, note that the list comes to a climax with the birth of Israel and the clans that follow. All of the creative work of God culminates in Israel. Second, notice how all the peoples of the region of Palestine, Canaan, Egypt and even Jordan, Lebanon and Syria are related through this genealogy. God did not just create Israel but all the nations, and Israel was to have a special role among these nations.
The list continues in 1 Chronicles 2 but this time focus is on Israel and in particular Judah. Judah was the main tribe of concern following the exile, so it will have a place of pre-eminence, but all of Israel is important to the author as well.
Finally, in 1 Chronicles 3 we come to David and the Davidic line which runs form David to the last king of Judah, Zedekiah. The last king, who was held in captivity was Jeconiah and his line dates to around 400 BCE which allows us to date the Chronicles. Jeconiah' son, Zerubbabel will be on of the leaders of the post-exilic community in Jerusalem.
2 Corinthians 10
Paul now shifts gears, he now begins to answer his critics. It would seem as if Paul has been called humble, not the Christ-like humble, but humble as in not very bold to proclaim the truth. He is charged with speaking boldly while away but rather timid in person. Paul responds by claiming to be humble, humble like Jesus. His is a ministry based upon the example of Jesus and he has never shied away from its truths. He has been bold in letter and in person and will continue to do so.
These attacks against him he considers as warfare but Paul is not unarmed. He will fight with spiritual weapons of truth and faith. To those who challenge him as being manipulative and worldly, he admits he lives in a human world but he fits with divine powers. With these powers, he is ready to storm strongholds and punish those who transgress the teachings of Christ.
Now Paul comes out swinging for the battle seems to come from a matter of authority. It is not unusual for Christians to differ in their opinions and interpretations, so it is likely Paul's opponents are Christians. However, the question is where does the true authority of Christ come from. Paul is not concerned about the standing of his opponents on this issue because he knows his authority comes from Christ's appearance to Paul. That is his authority and it would see to trump that of his opponents. But even more, and this is something the Corinthians should have recognized, true ministry is about building up a community, something about which Paul claims to be a master builder. His opponents however have only been working to tear down the community. Since Christ is about the body, then only Paul can be speaking the truth.
Paul is not done yet, for while Paul has been commended to the community by the church in Jerusalem and Christ himself, his opponents commend themselves.His opponents only compare themselves to one another, but Paul compares himself by the apostolic commission that he has been given. In fact, these "followers of Jesus" have intruded on the work of Jesus' own body the church that has sent Paul to Corinth. They have no standing. They have no authority.
Job 5-6 & Luke 15 plus 2 Kings 23-25 & Psalm 66-67
Job 5-6
Eliphaz continues in Job 5 and speaks of the just God. Clearly the issue is not of God's making but God will redeem Job, God will provide, if only Job will repent and move closer to God. If Job repents, he will be blessed again, he will children, he will have possessions, he will prosper.
Job begins his response in Job 6 and he points out that his life which had been blessed under God now is suffering from God's providence. What does Job have to "eat" from God's hand, he has only been served suffering and gall. He is like a wild animal seeking sustenance but he finds none.
To Eliphaz's challenge to wait, Job wonders why? He has no strength to wait but more importantly wait for what? What could the future possibly hold that is worth waiting for.
But Job is also bitter towards his friends, who offer no solace. It is one thing for God to abandon Job, but his own friends? They see Job and instead of helping they offer platitudes. They betray him, and only offer words of reproach.
Luke 15
The parables of Luke 15 have become timeless, in more ways than one, they are some of the most known of the bible and can probably be recited by those who do not frequent church. They are told in response to criticism of the Pharisees that Jesus eats with sinners, the unrighteous, the dirty.
So Jesus tells three stories, all speaking of "treasures" that are lost or misplaced. These parables remind us, that no matter who we are, we are treasures, we are valued by God. They also speak to the longing that God has for any of us to turn back to God. Furthermore, God does not sit around waiting for us to return, God has gone out to seek us.
Wow, no wonder these are powerful parables if that is the message! We are loved, no matter how far we have "fallen." We are loved, no matter how far off the beaten path we are found. We are loved, and God is seeking us, anywhere we might have gone.
Backlogged Posts
2 Kings 23-25
Josiah begins his sweeping reforms in 2 Kings 23. In many ways these reforms also correspond to reforms that will occur after the exile under Nehemiah. Josiah destroys the high places, he removes idols and ends the practices of the corrupt kings. Again his action pre-date Nehemiah for he gathers the nobles and prince of the city and has the Law read and encourages the people to follow. In a sign of this renewal, the people celebrate Passover for the first time in generations, since the period of the Judges if 2 Kings is correct. In other words, the one festival that God explicitly told the people to keep, they have ignored for hundreds of years.
Is it any wonder that God will not turn back from the promised destruction?
During this period in time, the Egyptians and the Assyrians were jockeying for position in the Near East and a power was beginning to emerge in the east, the Babylonians. Josiah, a vassal of Assyria, takes the field against the Egyptians and is killed. His son Jehoahaz becomes king but incites the wrath of the Egyptians and his brother Eliakim is placed on the throne by the pharaoh and renamed Jehoiakim. Judah is now a vassal state of Egypt. The land will not see peace.
Not long after, Egypt is defeated by Babylon and Jehoiakim becomes the vassal to Babylon in 2 Kings 24. At a point in time, Egypt is able to push back against Babylon, Jehoiakim makes nice with the Egyptians but finally, Babylon makes a comeback and crushes Egypt. At some time during this skirmish Jehoiakim dies and Jehoiachin becomes king.
When the Babylonians siege Jerusalem, they capture the city and the leaders and nobles of the city are taken in exile but the rest of Jerusalem remains. This is the first exile, a second one will follow, but Judah remains with a new king, Zedekiah.
Zedekiah reigned for nine years but then attempted to create an alliance with Egypt against Babylon. The Babylonians were not pleased and returned to crush Jerusalem in 2 Kings 25. Zedekiah attempts to escape but is captured and sees his family put to death and then his own eyes are put out. He, and the rest of the city are taken into exile.
The city itself is leveled. The treasures are removed. The City of David has fallen. Yet, perhaps a son of David remains, for Jehoiachin, who had been taken into exile the first time, is released from prison and given a role in the court at Nineveh.
Psalm 66-67
Psalm 66 is a liturgical hymn that opens with a processional in which the awe inspiring acts of God are recounted, where God's majesty are extolled and all the nations are called forth to bear witness to the Almighty God. Israel offers up itself as the prime witness to the glory of God, a God who has raised up Israel to a mighty nation.
Halfway through the Psalm, a leader emerges who offers prayers and supplications that are found acceptable to God. Great is God, for God has not rejected the offering of prayers or the people of God.
Psalm 67 opens with the Aaronic blessing found in Numbers, and then leads a call to praise God. This praise should not be limited to just Israel but to all nations. The reason for praise? For the Lord has provided a bounty, the earth has yielded its increase and all are blessed.
Eliphaz continues in Job 5 and speaks of the just God. Clearly the issue is not of God's making but God will redeem Job, God will provide, if only Job will repent and move closer to God. If Job repents, he will be blessed again, he will children, he will have possessions, he will prosper.
Job begins his response in Job 6 and he points out that his life which had been blessed under God now is suffering from God's providence. What does Job have to "eat" from God's hand, he has only been served suffering and gall. He is like a wild animal seeking sustenance but he finds none.
To Eliphaz's challenge to wait, Job wonders why? He has no strength to wait but more importantly wait for what? What could the future possibly hold that is worth waiting for.
But Job is also bitter towards his friends, who offer no solace. It is one thing for God to abandon Job, but his own friends? They see Job and instead of helping they offer platitudes. They betray him, and only offer words of reproach.
Luke 15
The parables of Luke 15 have become timeless, in more ways than one, they are some of the most known of the bible and can probably be recited by those who do not frequent church. They are told in response to criticism of the Pharisees that Jesus eats with sinners, the unrighteous, the dirty.
So Jesus tells three stories, all speaking of "treasures" that are lost or misplaced. These parables remind us, that no matter who we are, we are treasures, we are valued by God. They also speak to the longing that God has for any of us to turn back to God. Furthermore, God does not sit around waiting for us to return, God has gone out to seek us.
Wow, no wonder these are powerful parables if that is the message! We are loved, no matter how far we have "fallen." We are loved, no matter how far off the beaten path we are found. We are loved, and God is seeking us, anywhere we might have gone.
Backlogged Posts
2 Kings 23-25
Josiah begins his sweeping reforms in 2 Kings 23. In many ways these reforms also correspond to reforms that will occur after the exile under Nehemiah. Josiah destroys the high places, he removes idols and ends the practices of the corrupt kings. Again his action pre-date Nehemiah for he gathers the nobles and prince of the city and has the Law read and encourages the people to follow. In a sign of this renewal, the people celebrate Passover for the first time in generations, since the period of the Judges if 2 Kings is correct. In other words, the one festival that God explicitly told the people to keep, they have ignored for hundreds of years.
Is it any wonder that God will not turn back from the promised destruction?
During this period in time, the Egyptians and the Assyrians were jockeying for position in the Near East and a power was beginning to emerge in the east, the Babylonians. Josiah, a vassal of Assyria, takes the field against the Egyptians and is killed. His son Jehoahaz becomes king but incites the wrath of the Egyptians and his brother Eliakim is placed on the throne by the pharaoh and renamed Jehoiakim. Judah is now a vassal state of Egypt. The land will not see peace.
Not long after, Egypt is defeated by Babylon and Jehoiakim becomes the vassal to Babylon in 2 Kings 24. At a point in time, Egypt is able to push back against Babylon, Jehoiakim makes nice with the Egyptians but finally, Babylon makes a comeback and crushes Egypt. At some time during this skirmish Jehoiakim dies and Jehoiachin becomes king.
When the Babylonians siege Jerusalem, they capture the city and the leaders and nobles of the city are taken in exile but the rest of Jerusalem remains. This is the first exile, a second one will follow, but Judah remains with a new king, Zedekiah.
Zedekiah reigned for nine years but then attempted to create an alliance with Egypt against Babylon. The Babylonians were not pleased and returned to crush Jerusalem in 2 Kings 25. Zedekiah attempts to escape but is captured and sees his family put to death and then his own eyes are put out. He, and the rest of the city are taken into exile.
The city itself is leveled. The treasures are removed. The City of David has fallen. Yet, perhaps a son of David remains, for Jehoiachin, who had been taken into exile the first time, is released from prison and given a role in the court at Nineveh.
Psalm 66-67
Psalm 66 is a liturgical hymn that opens with a processional in which the awe inspiring acts of God are recounted, where God's majesty are extolled and all the nations are called forth to bear witness to the Almighty God. Israel offers up itself as the prime witness to the glory of God, a God who has raised up Israel to a mighty nation.
Halfway through the Psalm, a leader emerges who offers prayers and supplications that are found acceptable to God. Great is God, for God has not rejected the offering of prayers or the people of God.
Psalm 67 opens with the Aaronic blessing found in Numbers, and then leads a call to praise God. This praise should not be limited to just Israel but to all nations. The reason for praise? For the Lord has provided a bounty, the earth has yielded its increase and all are blessed.
Job 3-4 & Luke 14 plus 2 Kings 21-22 & 2 Corinthians 9
Job 3-4
After his silence, finally Job speaks in Job 3, but it is not happy talk. Job immediately wonders why he was born? What purpose does it serve, that he would have been better off not being born. He curses the day he was born in a language that seems to counter the Story of Creation in Genesis. While God produced light and called it good, Job sees the light as curse. Job goes so far as to curse the night of his conception, his life would have been better had he not been born.
Job poses three questions, why not to have died at birth, then he would be resting like the royals. Or why not an abortion, at least he would be free from a life of service and suffering. Finally, why live a life now? There is no good in it.
Now it is Eliphaz's turn in Job 4 and he seeks to comfort Job. He even asks if it is okay to speak and then he ventures forth with a reassurance of the order of the universe. Much as Job in the past has been an example to others and encouraged others to fear the Lord, now Job must follow his own advice. Has an innocent ever suffered, is the question? Clearly it would seem that, hard as it is to believe, Job must have erred.
Luke 14
There is a question in much of the "table talk" of Chapter 14, and the question is, who exalts us? Do we exalt ourselves through our actions and behavior? Even before sitting and eating with the Pharisees, which Jesus does frequently and does not exclude even those who disagree with him from the table, Jesus points out that Sabbath laws are not for self-exaltation and used as a means to separate. No the laws of compassion and love trump these laws for God is of love and compassion. So Jesus heals the man with dropsy.
But just to make his point further, Jesus includes parables of meals in which guests are invited and come to exalt themselves, or decline invitations because they have "more important" things to do. But do not exalt yourself, live so that God can exalt you in your life and deeds. In the Parable of the Banquet, Israel has been invited to a banquet by God, but they have found other things more pressing, so God chooses to invite others instead.
Jesus now switches audiences and speaks of discipleship. He is probably speaking to those who have been following him for a while and he now addresses their exuberance. Do they want to follow Jesus, then they need to "hate" the world and their relationships. Hate in this context means something different, than say "I hate lima beans." Instead, hate in the Hebraic understanding is to turn away from, or perhaps even repent. So to "hate" world, family etc, is to turn away from them and to turn to God. God now becomes the focal point, ones relationships are governed by others who have turned to God and not by bloodlines.
Backlogged Posts
2 Kings 21-22
So now the climax is reached, perhaps reversed. Hezekiah was good, but it would seem that in the fifteen years extra he was given to reign, he gives birth to a son, Mannaseh. To say that Mannaseh was a bad king would be an understatement. In 2 Kings 21 it would seem that Mannaseh has managed to eclipse the infamous Ahab as being the worst follower of the covenant. Yes, perhaps the kings of Judah were not the greatest, but at least they weren't as bad as the northern kings. In Mannaseh, we cannot say that, he was actually worse.
Not only does he do all sorts of things to earn the wrath of God, but he entices the rest of Judah to follow in his ways. It is pretty clear that while a couple of good kings will follow Mannaseh that the sin which occurs under his reign is leading Judah to be punished as the northern kingdom of Israel was. Of course those good kings does not include his son, Amon, who is as bad as his father. Judah has hit bottom, rock bottom.
But wait! The destruction will not come yet, for in 2 Kings 22 an amazing thing happens. Josiah becomes king and after several years in office, the Book of Deuteronomy is rediscovered. This leads Josiah on a path of reformation. Josiah will lead a rebirth in Judah, he will bring prosperity and peace, but only for a short while. God, through the prophetess Huldah, informs Josiah that the devastation that will befall Jerusalem will not occur in Josiah's time but Josiah will rest with his "father" David. So the reprieve is only temporary.
2 Corinthians 9
It would seem there is another reason why Paul would like the Corinthians to be very generous, his reputation is at stake. Paul has bragged to the Macedonians that the Corinthians would be very generous. However, it seems that the Macedonians have given more than the Corinthians and it would seem that Paul has not been truthful to the Macedonians if that is the case. So Paul encourages them to back him up with their gifts, but not to give out of compulsion but to give out of joy and grace.
To give, is to give glory to God, to give brings glory to the community. To give is to live out the great commandments, to love God and neighbor; by giving the community of Corinth demonstrates their love for neighbor and therefore their love of God. To worship God is to be a giver.
After his silence, finally Job speaks in Job 3, but it is not happy talk. Job immediately wonders why he was born? What purpose does it serve, that he would have been better off not being born. He curses the day he was born in a language that seems to counter the Story of Creation in Genesis. While God produced light and called it good, Job sees the light as curse. Job goes so far as to curse the night of his conception, his life would have been better had he not been born.
Job poses three questions, why not to have died at birth, then he would be resting like the royals. Or why not an abortion, at least he would be free from a life of service and suffering. Finally, why live a life now? There is no good in it.
Now it is Eliphaz's turn in Job 4 and he seeks to comfort Job. He even asks if it is okay to speak and then he ventures forth with a reassurance of the order of the universe. Much as Job in the past has been an example to others and encouraged others to fear the Lord, now Job must follow his own advice. Has an innocent ever suffered, is the question? Clearly it would seem that, hard as it is to believe, Job must have erred.
Luke 14
There is a question in much of the "table talk" of Chapter 14, and the question is, who exalts us? Do we exalt ourselves through our actions and behavior? Even before sitting and eating with the Pharisees, which Jesus does frequently and does not exclude even those who disagree with him from the table, Jesus points out that Sabbath laws are not for self-exaltation and used as a means to separate. No the laws of compassion and love trump these laws for God is of love and compassion. So Jesus heals the man with dropsy.
But just to make his point further, Jesus includes parables of meals in which guests are invited and come to exalt themselves, or decline invitations because they have "more important" things to do. But do not exalt yourself, live so that God can exalt you in your life and deeds. In the Parable of the Banquet, Israel has been invited to a banquet by God, but they have found other things more pressing, so God chooses to invite others instead.
Jesus now switches audiences and speaks of discipleship. He is probably speaking to those who have been following him for a while and he now addresses their exuberance. Do they want to follow Jesus, then they need to "hate" the world and their relationships. Hate in this context means something different, than say "I hate lima beans." Instead, hate in the Hebraic understanding is to turn away from, or perhaps even repent. So to "hate" world, family etc, is to turn away from them and to turn to God. God now becomes the focal point, ones relationships are governed by others who have turned to God and not by bloodlines.
Backlogged Posts
2 Kings 21-22
So now the climax is reached, perhaps reversed. Hezekiah was good, but it would seem that in the fifteen years extra he was given to reign, he gives birth to a son, Mannaseh. To say that Mannaseh was a bad king would be an understatement. In 2 Kings 21 it would seem that Mannaseh has managed to eclipse the infamous Ahab as being the worst follower of the covenant. Yes, perhaps the kings of Judah were not the greatest, but at least they weren't as bad as the northern kings. In Mannaseh, we cannot say that, he was actually worse.
Not only does he do all sorts of things to earn the wrath of God, but he entices the rest of Judah to follow in his ways. It is pretty clear that while a couple of good kings will follow Mannaseh that the sin which occurs under his reign is leading Judah to be punished as the northern kingdom of Israel was. Of course those good kings does not include his son, Amon, who is as bad as his father. Judah has hit bottom, rock bottom.
But wait! The destruction will not come yet, for in 2 Kings 22 an amazing thing happens. Josiah becomes king and after several years in office, the Book of Deuteronomy is rediscovered. This leads Josiah on a path of reformation. Josiah will lead a rebirth in Judah, he will bring prosperity and peace, but only for a short while. God, through the prophetess Huldah, informs Josiah that the devastation that will befall Jerusalem will not occur in Josiah's time but Josiah will rest with his "father" David. So the reprieve is only temporary.
2 Corinthians 9
It would seem there is another reason why Paul would like the Corinthians to be very generous, his reputation is at stake. Paul has bragged to the Macedonians that the Corinthians would be very generous. However, it seems that the Macedonians have given more than the Corinthians and it would seem that Paul has not been truthful to the Macedonians if that is the case. So Paul encourages them to back him up with their gifts, but not to give out of compulsion but to give out of joy and grace.
To give, is to give glory to God, to give brings glory to the community. To give is to live out the great commandments, to love God and neighbor; by giving the community of Corinth demonstrates their love for neighbor and therefore their love of God. To worship God is to be a giver.
Job 1-2 & Psalm 80 plus 2 Kings 19-20 & 2 Corinthians 8
Job 1-2
The Book of Job has intrigued readers and writers alike for centuries if not millenia. At its heart, the story challenges the structure of the universe, is virtue dependent a universe that operates from principals of reward and punishment. In other words, can we tell who the righteous are by the rewards they receive? While we all quickly say no, many of us still tend to live by this world view.
The book itself is set during the patriarchal time, the time of Noah, Abraham etc, but it was probably written around the sixth or fifth century. In some ways the story of Job could be an exilic text but there are no other signs to tie it to the exilic community, other than the suffering of one who believes they are righteous but has had everything ripped away from him.
We are introduced to Job in Job 1. He is a man of faith, he is blameless and upright, why because he fears the Lord and turns away from evil. This the first statement about him, next comes a description of his life. He is successful, with a large family and much livestock. Since scripture helps define his success by family and livestock and not financial wealth, we understand the setting to be patriarchal. So upright is Job that he offers burnt offerings just in case any of his children have done wrong.
We have been introduced to Job but there are other actors involved in this story, and we are now introduced to them; God and Satan. A quick note that Satan is not the devil we think of, but an actor in divine court whose job it is to investigate the actions of humans. He is in many ways a prosecutor and will bring charges against those who do not live properly. God introduces Satan and Satan responds by pointing out that he has been out in the world doing his job.
God, bragging, points out Job, who is righteous, and Satan says, "Well of course he is, you spoil him, why would he not be upright, but take everything from him and he will curse you." So God makes the bet and the rest of the chapter speaks to all the tragedy that falls upon Job and his family. Yet, even as he loses everything, Job cannot bring himself to curse God.
So the ante is raised in Job 2, as now God allows the Satan to afflict Job's health and appearance. Yet while he take on a form of mourning he still will not curse God, even after his own wife urges him to. Now Job's friends arrive and we are given their names, but for seven days, none speak because of Job's great suffering.
Psalm 80
This is a prayer of the community seeking God to act in redemption for Israel. God is referred to as shepherd, the one who cares for, protects and provides for Israel. But the community also refers to God as God of Hosts, which is the term that references the Ark of the Covenant and the Warrior God that delivered Israel from Egypt.
Other language, such as the use of Ephraim and Joseph, points to a northern origin of this psalm and could refer to the struggle of Israel with Assyria and its eventual conquest by Assyria. The reference to the vine is a traditional image used for Israel and speaks of God's replanting of the vine of Israel from Egypt to the Promised Land.
Yet within the psalm, while Israel seeks God's renewed action to redeem it, and while it acknowledges God's right to burn his or her wrath against Israel, there is no sense of confession of sins for previous deeds among the community. This could be a vital reason why God did not relent.
Backlogged Posts
2 Kings 19-20
King Hezekiah receives the report of the messengers from Sennacherib and is thrown into turmoil. He strips and mourns, seeking divine counsel from Isaiah in 2 Kings 19. Isaiah informs Hezekiah not to fear that God will throw confusion into the camp of Sennacherib who will then withdraw.
Perhaps this confusion is the advance of the Egyptians, which Sennacherib gets word of, but instead of withdrawing he sends a second message to Hezekiah. In essence this advance of Egypt will not help Judah, and he points other cities that he has sacked and destroyed, some of which resided in the northern kingdom of Israel. Hezekiah is now in severe depression and he, himself, enters into the Holy of Holies and makes petition to God.
God informs Hezekiah that Sennacherib speaks some of the truth, that other gods have fallen before Sennacherib but God points out that Sennacherib is God's instrument, used to punish the other nations for their folly. However, because of Sennacherib's hubris, God will bring him low.
An angel of God then lays waste to the army of the Assyrians and Sennacherib is forced to withdraw. There is no historical data to offer a rationale for why the Assyrians left Judah, it would seem miraculous. Then Sennacherib is struck down in the temple of his own god, perhaps a sign that God is the One and Only.
While it is believed that the stories found in 2 Kings 20 is out of chronological order, there is no doubt that they are important in telling the story of Hezekiah and Judah. Hezekiah has fallen ill during the reign of King Merodach-baladan, who predates Sennacherib. Isaiah inform Hezekiah that he will not recover. Hezekiah turns to God in prayer and God decides to heal him and offer fifteen more years of rule.
When Isaiah brings this word to Hezekiah, Hezekiah asks for proof, which will be found by the movement of the shadow in a opposite direction that it normally would travel. This occurs and Hezekiah is healed.
King Merodach-baladan sends messengers to Hezekiah, who in turn shows them everything in the royal stores. This story seems to foreshadow the future of Judah, for its riches and treasures shall be sent to Babylon but not in the peaceful way that Hezekiah believes.
2 Corinthians 8
As always Paul seeks to elicit support for the church of Jerusalem (perhaps this was his condition of being allowed to preach to the Gentiles). To the church of Corinth, he informs them of the generosity of the churches in Macedonia, perhaps the churches in Philippi, Beroa and Thessalonica. Each of these churches have suffered from persecution, yet each in their own way has found an ability to give to the saints of Jerusalem, the poor of the community. In a like mind, Paul asks the Corinthians to do the same.
But he does not seek to set the Macedonians against the Corinthians, instead he establishes rules of giving. First, one gives out of what they have, not out of what they do not have. In other words, one can only give out of what belongs to them. Second, one gives out of abundance so that all can have something. There is nothing wrong with being wealthy but that wealth can then also provide for the needs of others. The example is Jesus, one who was rich but became poor that we might be rich.
Paul then informs the community of practical processes, since they know Titus already, then Titus will come to the Corinthians that the collection might be offered to him.
The Book of Job has intrigued readers and writers alike for centuries if not millenia. At its heart, the story challenges the structure of the universe, is virtue dependent a universe that operates from principals of reward and punishment. In other words, can we tell who the righteous are by the rewards they receive? While we all quickly say no, many of us still tend to live by this world view.
The book itself is set during the patriarchal time, the time of Noah, Abraham etc, but it was probably written around the sixth or fifth century. In some ways the story of Job could be an exilic text but there are no other signs to tie it to the exilic community, other than the suffering of one who believes they are righteous but has had everything ripped away from him.
We are introduced to Job in Job 1. He is a man of faith, he is blameless and upright, why because he fears the Lord and turns away from evil. This the first statement about him, next comes a description of his life. He is successful, with a large family and much livestock. Since scripture helps define his success by family and livestock and not financial wealth, we understand the setting to be patriarchal. So upright is Job that he offers burnt offerings just in case any of his children have done wrong.
We have been introduced to Job but there are other actors involved in this story, and we are now introduced to them; God and Satan. A quick note that Satan is not the devil we think of, but an actor in divine court whose job it is to investigate the actions of humans. He is in many ways a prosecutor and will bring charges against those who do not live properly. God introduces Satan and Satan responds by pointing out that he has been out in the world doing his job.
God, bragging, points out Job, who is righteous, and Satan says, "Well of course he is, you spoil him, why would he not be upright, but take everything from him and he will curse you." So God makes the bet and the rest of the chapter speaks to all the tragedy that falls upon Job and his family. Yet, even as he loses everything, Job cannot bring himself to curse God.
So the ante is raised in Job 2, as now God allows the Satan to afflict Job's health and appearance. Yet while he take on a form of mourning he still will not curse God, even after his own wife urges him to. Now Job's friends arrive and we are given their names, but for seven days, none speak because of Job's great suffering.
Psalm 80
This is a prayer of the community seeking God to act in redemption for Israel. God is referred to as shepherd, the one who cares for, protects and provides for Israel. But the community also refers to God as God of Hosts, which is the term that references the Ark of the Covenant and the Warrior God that delivered Israel from Egypt.
Other language, such as the use of Ephraim and Joseph, points to a northern origin of this psalm and could refer to the struggle of Israel with Assyria and its eventual conquest by Assyria. The reference to the vine is a traditional image used for Israel and speaks of God's replanting of the vine of Israel from Egypt to the Promised Land.
Yet within the psalm, while Israel seeks God's renewed action to redeem it, and while it acknowledges God's right to burn his or her wrath against Israel, there is no sense of confession of sins for previous deeds among the community. This could be a vital reason why God did not relent.
Backlogged Posts
2 Kings 19-20
King Hezekiah receives the report of the messengers from Sennacherib and is thrown into turmoil. He strips and mourns, seeking divine counsel from Isaiah in 2 Kings 19. Isaiah informs Hezekiah not to fear that God will throw confusion into the camp of Sennacherib who will then withdraw.
Perhaps this confusion is the advance of the Egyptians, which Sennacherib gets word of, but instead of withdrawing he sends a second message to Hezekiah. In essence this advance of Egypt will not help Judah, and he points other cities that he has sacked and destroyed, some of which resided in the northern kingdom of Israel. Hezekiah is now in severe depression and he, himself, enters into the Holy of Holies and makes petition to God.
God informs Hezekiah that Sennacherib speaks some of the truth, that other gods have fallen before Sennacherib but God points out that Sennacherib is God's instrument, used to punish the other nations for their folly. However, because of Sennacherib's hubris, God will bring him low.
An angel of God then lays waste to the army of the Assyrians and Sennacherib is forced to withdraw. There is no historical data to offer a rationale for why the Assyrians left Judah, it would seem miraculous. Then Sennacherib is struck down in the temple of his own god, perhaps a sign that God is the One and Only.
While it is believed that the stories found in 2 Kings 20 is out of chronological order, there is no doubt that they are important in telling the story of Hezekiah and Judah. Hezekiah has fallen ill during the reign of King Merodach-baladan, who predates Sennacherib. Isaiah inform Hezekiah that he will not recover. Hezekiah turns to God in prayer and God decides to heal him and offer fifteen more years of rule.
When Isaiah brings this word to Hezekiah, Hezekiah asks for proof, which will be found by the movement of the shadow in a opposite direction that it normally would travel. This occurs and Hezekiah is healed.
King Merodach-baladan sends messengers to Hezekiah, who in turn shows them everything in the royal stores. This story seems to foreshadow the future of Judah, for its riches and treasures shall be sent to Babylon but not in the peaceful way that Hezekiah believes.
2 Corinthians 8
As always Paul seeks to elicit support for the church of Jerusalem (perhaps this was his condition of being allowed to preach to the Gentiles). To the church of Corinth, he informs them of the generosity of the churches in Macedonia, perhaps the churches in Philippi, Beroa and Thessalonica. Each of these churches have suffered from persecution, yet each in their own way has found an ability to give to the saints of Jerusalem, the poor of the community. In a like mind, Paul asks the Corinthians to do the same.
But he does not seek to set the Macedonians against the Corinthians, instead he establishes rules of giving. First, one gives out of what they have, not out of what they do not have. In other words, one can only give out of what belongs to them. Second, one gives out of abundance so that all can have something. There is nothing wrong with being wealthy but that wealth can then also provide for the needs of others. The example is Jesus, one who was rich but became poor that we might be rich.
Paul then informs the community of practical processes, since they know Titus already, then Titus will come to the Corinthians that the collection might be offered to him.
Saturday, July 20, 2013
Esther 8-10 & Luke 13 plus 2 Kings 17-18 & 2 Corinthians 7
While Haman has been defeated, his evil plot lives on, for the edict still stands. So Esther and Mordecai must act to save the rest of the Jews in Esther 8. Again, Esther petitions the emperor but this time it is to reverse the edict passed by Haman. Esther is very clear to lay the blame at the feet of Haman and not the emperor, but an edict issued in the emperor's name cannot be simply reversed.
The emperor, however, gives Mordecai the same position as Haman, and allows Mordecai and Esther to write another edict, which while not reversing the previous edict, gives the Jews the ability to rally and fight off any attempts to harm the community. The fastest messengers are sent to the far reaches of the empire and word spreads.
It would seem that either the Jews constituted a rather sizable minority population in the empire or they were popular within the empire because many side with the Jews, going so far to proclaim themselves as Jews, or Jewish sympathizers. The Jews are safe, the community responds with joy and celebrations, a festival is begun.
While Esther 8 seems to speak of a peaceful celebration, Esther 9 demonstrates the bloodshed that occurred as the Jews rose up to defend themselves. In the capital city of Susa, five hundred enemies of the Jews are killed, while across the empire around 75,000 are put to death. It would seem that the Jews had quite a number of enemies in the empire. Due to the numbers that are put to death the first day of the edict, Esther asks for a second day and it is granted. The Jews secured their position in the empire.
The rest of the chapter describes the celebration of Purim and how Mordecai issues an edict to the Jewish community of how and when to celebrate Purim. Finally Esther 10 closes the book with praise of Mordecai who now is the second most powerful man in the empire. Not bad for a man who had been targeted for death not too long ago.
Luke 13
Having spoken about faith, Jesus now tackles the topic of repentance of renewal. He references two events that his contemporaries must have known about, although historically we do not have records of the events. The question is, does a tragic death mean one has sinned more than others? Jesus answers that no, that is not the case. All can die tragically, but the true tragedy is for those to die apart from God. The real need is to repent, so death is not an end but a beginning.
But repentance is more than just saying words and confessing sins, it is about bearing fruit worthy of God as the parable of the fig tree reminds us. The fig tree is frequently used as a metaphor for Israel, a tree that bears fruit is a sign of repentance and covenantal faithfulness. A barren tree is a sign of sin and selfish desires.
If anything, tragedy and personal heartache are less signs of sin but signs of a broken world, a brokenness that God has come to mend. As Jesus heals the crippled woman, he points out that her brokenness was not her sin but bondage enforced upon her by Satan. To not heal her would to allow God's work to be ignored and to allow Satan to win. Clearly, Sabbath restrictions do not apply here.
These small actions can demonstrate the kingdom, these healings, these signs of repentance. It is these small signs of the kingdom that can grow and take over the broken world. We all play a part in this, as Jesus points out. Many will try but unless we are willing to walk on the narrow path and enter the narrow door, we will be like the others who want Jesus to recognize yet will not because our deeds did not match words. In this case, we would end up like Jerusalem, in ignorance.
Backlogged Posts
2 Kings 17-18
Hoshea is king, not for long. It is rather interesting that the narrator does not disparage Hoshea, even though Hoshea is the final king of Israel. Yes, he did sin but he certainly was not the worst Israelite king, is what the author says. But Hoshea must pay the price for his predecessors and the people, they have failed to follow God and now they will be punished, they will suffer the fate that God promised would be their final punishment, they will be exiled.
In 2 Kings 17, the Assyrian army descends upon Israel and after a two year siege, finally takes Samaria, the capital. It would seem that perhaps Israel could have been a vassal state but Hoshea, and others, must have petitioned Egypt to help intervene. The Assyrians did not take to kindly to such action and decide to take the country and evict the Jews of Israel and replace them with other peoples.
The author then explains why this happened, this was an act of God; a punishment for the disobedience of Israel. Even after God had sent prophets and messengers, the people and leaders of Israel failed to follow God, now God has acted to bring judgment. But the judgment is not just against the people of Israel, God continues to punish the people of the land when the new residents come. Since they fail to heed the law of God the new residents are attacked by lions and many are killed. It is disconcerting enough for the Assyrian overlords that they find a priest of Israel and send him back so that the people can be taught about God. This is rather interesting, if you really ponder it. God is having new people taught about God, new people not of the chosen people.
Yet like the chosen people, they continue to worship other idols.
While the north is taken away, Judah still stands. A new king, a good king, Hezekiah sits on the throne. He is given high praise by the authors in 2 Kings 18, for he has done like very few others, he has taken down the high places, he is zealous for the Lord and he even stands up to the Assyrians. This action cannot be allowed by the Assyrians who come against Judah after Judah attempts an alliance with Egypt.
Sennacherib, the Assyrian king, sends messengers to Jerusalem to attempt to sway the people not to follow Hezekiah, for Hezekiah is being punished for not following God and removing places of worship. (Actually, Hezekiah was following God by doing this but the Assyrians are trying to fool the people.) Hezekiah has tried to offer riches and a tribute to the Assyrians but evidently this is not enough. Hezekiah needs advice. He will turn to Isaiah.
2 Corinthians 7
It would seem that Titus played a tremendous role in bringing peace to the situation between Paul and the church in Corinth. Titus had been sent ahead and returns to Paul with word that the church had a longing to see Paul. This is great news, and speaks to the desire to repent or to turn back to Paul with love. This consolation and turn to Paul is a process of grieving that leads to a renewal of relationships.
The emperor, however, gives Mordecai the same position as Haman, and allows Mordecai and Esther to write another edict, which while not reversing the previous edict, gives the Jews the ability to rally and fight off any attempts to harm the community. The fastest messengers are sent to the far reaches of the empire and word spreads.
It would seem that either the Jews constituted a rather sizable minority population in the empire or they were popular within the empire because many side with the Jews, going so far to proclaim themselves as Jews, or Jewish sympathizers. The Jews are safe, the community responds with joy and celebrations, a festival is begun.
While Esther 8 seems to speak of a peaceful celebration, Esther 9 demonstrates the bloodshed that occurred as the Jews rose up to defend themselves. In the capital city of Susa, five hundred enemies of the Jews are killed, while across the empire around 75,000 are put to death. It would seem that the Jews had quite a number of enemies in the empire. Due to the numbers that are put to death the first day of the edict, Esther asks for a second day and it is granted. The Jews secured their position in the empire.
The rest of the chapter describes the celebration of Purim and how Mordecai issues an edict to the Jewish community of how and when to celebrate Purim. Finally Esther 10 closes the book with praise of Mordecai who now is the second most powerful man in the empire. Not bad for a man who had been targeted for death not too long ago.
Luke 13
Having spoken about faith, Jesus now tackles the topic of repentance of renewal. He references two events that his contemporaries must have known about, although historically we do not have records of the events. The question is, does a tragic death mean one has sinned more than others? Jesus answers that no, that is not the case. All can die tragically, but the true tragedy is for those to die apart from God. The real need is to repent, so death is not an end but a beginning.
But repentance is more than just saying words and confessing sins, it is about bearing fruit worthy of God as the parable of the fig tree reminds us. The fig tree is frequently used as a metaphor for Israel, a tree that bears fruit is a sign of repentance and covenantal faithfulness. A barren tree is a sign of sin and selfish desires.
If anything, tragedy and personal heartache are less signs of sin but signs of a broken world, a brokenness that God has come to mend. As Jesus heals the crippled woman, he points out that her brokenness was not her sin but bondage enforced upon her by Satan. To not heal her would to allow God's work to be ignored and to allow Satan to win. Clearly, Sabbath restrictions do not apply here.
These small actions can demonstrate the kingdom, these healings, these signs of repentance. It is these small signs of the kingdom that can grow and take over the broken world. We all play a part in this, as Jesus points out. Many will try but unless we are willing to walk on the narrow path and enter the narrow door, we will be like the others who want Jesus to recognize yet will not because our deeds did not match words. In this case, we would end up like Jerusalem, in ignorance.
Backlogged Posts
2 Kings 17-18
Hoshea is king, not for long. It is rather interesting that the narrator does not disparage Hoshea, even though Hoshea is the final king of Israel. Yes, he did sin but he certainly was not the worst Israelite king, is what the author says. But Hoshea must pay the price for his predecessors and the people, they have failed to follow God and now they will be punished, they will suffer the fate that God promised would be their final punishment, they will be exiled.
In 2 Kings 17, the Assyrian army descends upon Israel and after a two year siege, finally takes Samaria, the capital. It would seem that perhaps Israel could have been a vassal state but Hoshea, and others, must have petitioned Egypt to help intervene. The Assyrians did not take to kindly to such action and decide to take the country and evict the Jews of Israel and replace them with other peoples.
The author then explains why this happened, this was an act of God; a punishment for the disobedience of Israel. Even after God had sent prophets and messengers, the people and leaders of Israel failed to follow God, now God has acted to bring judgment. But the judgment is not just against the people of Israel, God continues to punish the people of the land when the new residents come. Since they fail to heed the law of God the new residents are attacked by lions and many are killed. It is disconcerting enough for the Assyrian overlords that they find a priest of Israel and send him back so that the people can be taught about God. This is rather interesting, if you really ponder it. God is having new people taught about God, new people not of the chosen people.
Yet like the chosen people, they continue to worship other idols.
While the north is taken away, Judah still stands. A new king, a good king, Hezekiah sits on the throne. He is given high praise by the authors in 2 Kings 18, for he has done like very few others, he has taken down the high places, he is zealous for the Lord and he even stands up to the Assyrians. This action cannot be allowed by the Assyrians who come against Judah after Judah attempts an alliance with Egypt.
Sennacherib, the Assyrian king, sends messengers to Jerusalem to attempt to sway the people not to follow Hezekiah, for Hezekiah is being punished for not following God and removing places of worship. (Actually, Hezekiah was following God by doing this but the Assyrians are trying to fool the people.) Hezekiah has tried to offer riches and a tribute to the Assyrians but evidently this is not enough. Hezekiah needs advice. He will turn to Isaiah.
2 Corinthians 7
It would seem that Titus played a tremendous role in bringing peace to the situation between Paul and the church in Corinth. Titus had been sent ahead and returns to Paul with word that the church had a longing to see Paul. This is great news, and speaks to the desire to repent or to turn back to Paul with love. This consolation and turn to Paul is a process of grieving that leads to a renewal of relationships.
Thursday, July 18, 2013
Esther 6-7 & Luke 12 plus 2 Kings 15-16 & Psalms 64-65
Talk about a turn of events! Could things have gone more wrong for Haman, whose own downfall is brought about by his exuberance to bring another down? Esther 6 is just gut punch that leaves one sucking wind.
For whatever reason, the king cannot sleep. Some interpretations see the hand of God in this insomnia, it certainly is quite a coincidence, but others are silent. Whichever is the case, the king tries to get sleepy and what better way than to read royal records! So he reveiws the records and notices that Mordecai was never rewarded for his act in saving the king from an insurrection. So he calls out for an official for an opinion on what he should do.
Well now, Haman, in his eagerness to be rid of Mordecai by getting the emperor's blessing to hang him has come early to court. The emperor summons Haman who assumed that the emperor was speaking about him. Heck who else would the emperor want to honor besides the great Haman? Of course when he finds out it is Mordecai, then he knows his goose is cooked.
I have described the emperor as being rather clueless, which is based upon the reality that he names Mordecai a Jew, yet has just issued an edict to annihilate the Jewish people. Go figure. As the whole city sees Mordecai being celebrated, Haman's wife seems to imply that Haman might have bitten off more than he can chew if Mordecai is a Jew, "you will not prevail against him." Perhaps this is the inference that God is known to be with the Jews.
Finally, following the second banquet, Esther asks the emperor her favor in Esther 7. She "simply" asks for her own life and those of her people against one who is trying to destroy them. The emperor, not truly understanding what she is requesting, asks who is the one who is threatening her, and she responds Haman. Haman is caught in shock and realizes that he had not known of the queen's background and has been outmaneuvered.
After the king leaves the room, he attempts to beg for mercy from Esther but then the king returns and assumes that Haman is now attempting to assault Esther. Haman's fate is now sealed. One of the king's servants points out that Haman has built gallows to hang Mordecai, the one who saved the king's life, so the king says, "Hang Haman on it." And they did.
Luke 12
I suppose you could summarize this chapter by saying, "Stop worrying about things that are insignificant! Focus you attention on God and what God is doing for you."
It would seem appropriate that Jesus warns the people about hypocracy since the crowd is killing and trampling one another just to hear Jesus. Do they really think that to hear Jesus means another should be trampled? This is the attitude of the yeast, a negative impact upon people.
But to those who are trampled or hurt by the "religious" or other powers, Jesus says, do not worry about them, but worry about God who can do far more than cause you temporary pain. (Not a happy thought, but true,)
What about material goods? Well Jesus tells us not to get obsessed with them either, what can they truly do for you? Not gain you salvation.
Better that we are watchful, and faithful, and be prepared when the Master comes. This preparation comes from being faithful, but this faith comes at a cost, we might find ourselves unwelcomed by those who we thought were friends and family.
Backlogged Posts
2 Kings 15-16
At this point, we can attempt to figure out who all these kings are but they would be too difficult. In the north, the kings of Israel have begun a slow spiral into depravity. Each seems to get worse and worse and with the resurgence of the Assyrian Empire, the days of Israel are numbered. In fact, a large part of the northern region of Israel has been sacked by the Assyrians and many have been taken captive.
In the south Azariah, sometimes called Uzziah, reigns but while he gets some flattering language spoken about him, he also suffers from leprousy which many saw as a sign from God that he had sinned. Uzziah's son Jotham now reigns and he does ok but nothing really amazing.
This now brings us to the story of King Ahaz of Judah in 2 Kings 16. Ahaz is bad, very bad. He worships at high places, he forms alliances with foreign kings and conspires against Israel. He makes his own sacrifices to foreign gods. He is bad, real bad.
Psalms 64-65
It is the cry of the individual seeking protection from God that opens Psalm 64. They have been afflicted by those seeking only to harm the psalmist, even their words are used to pierce him or her. They are being driven by evil, seeking to ensnare the psalmist in their plans. Who can one turn to, if not the just God Almighty?
As in the past, the psalmist proclaims a God who will respond, a God who is trusted to be just. So the psalmist cries out, trusting that God will hear and answer and all will be well.
Following this plea for help is a Psalm of Thanksgiving lifted up to God. Psalm 65 extols the virtues of God of the Temple, God of the world, and God of the earth. As God of the temple, God is worthy of praise for who else hears prayers and offers forgiveness and mercy like God? God of the world is the deliverer, the one who brings salvation. God is mightier than the sea and is boundless like the heavens. God of the earth provides for all, from biggest to smallest.
For whatever reason, the king cannot sleep. Some interpretations see the hand of God in this insomnia, it certainly is quite a coincidence, but others are silent. Whichever is the case, the king tries to get sleepy and what better way than to read royal records! So he reveiws the records and notices that Mordecai was never rewarded for his act in saving the king from an insurrection. So he calls out for an official for an opinion on what he should do.
Well now, Haman, in his eagerness to be rid of Mordecai by getting the emperor's blessing to hang him has come early to court. The emperor summons Haman who assumed that the emperor was speaking about him. Heck who else would the emperor want to honor besides the great Haman? Of course when he finds out it is Mordecai, then he knows his goose is cooked.
I have described the emperor as being rather clueless, which is based upon the reality that he names Mordecai a Jew, yet has just issued an edict to annihilate the Jewish people. Go figure. As the whole city sees Mordecai being celebrated, Haman's wife seems to imply that Haman might have bitten off more than he can chew if Mordecai is a Jew, "you will not prevail against him." Perhaps this is the inference that God is known to be with the Jews.
Finally, following the second banquet, Esther asks the emperor her favor in Esther 7. She "simply" asks for her own life and those of her people against one who is trying to destroy them. The emperor, not truly understanding what she is requesting, asks who is the one who is threatening her, and she responds Haman. Haman is caught in shock and realizes that he had not known of the queen's background and has been outmaneuvered.
After the king leaves the room, he attempts to beg for mercy from Esther but then the king returns and assumes that Haman is now attempting to assault Esther. Haman's fate is now sealed. One of the king's servants points out that Haman has built gallows to hang Mordecai, the one who saved the king's life, so the king says, "Hang Haman on it." And they did.
Luke 12
I suppose you could summarize this chapter by saying, "Stop worrying about things that are insignificant! Focus you attention on God and what God is doing for you."
It would seem appropriate that Jesus warns the people about hypocracy since the crowd is killing and trampling one another just to hear Jesus. Do they really think that to hear Jesus means another should be trampled? This is the attitude of the yeast, a negative impact upon people.
But to those who are trampled or hurt by the "religious" or other powers, Jesus says, do not worry about them, but worry about God who can do far more than cause you temporary pain. (Not a happy thought, but true,)
What about material goods? Well Jesus tells us not to get obsessed with them either, what can they truly do for you? Not gain you salvation.
Better that we are watchful, and faithful, and be prepared when the Master comes. This preparation comes from being faithful, but this faith comes at a cost, we might find ourselves unwelcomed by those who we thought were friends and family.
Backlogged Posts
2 Kings 15-16
At this point, we can attempt to figure out who all these kings are but they would be too difficult. In the north, the kings of Israel have begun a slow spiral into depravity. Each seems to get worse and worse and with the resurgence of the Assyrian Empire, the days of Israel are numbered. In fact, a large part of the northern region of Israel has been sacked by the Assyrians and many have been taken captive.
In the south Azariah, sometimes called Uzziah, reigns but while he gets some flattering language spoken about him, he also suffers from leprousy which many saw as a sign from God that he had sinned. Uzziah's son Jotham now reigns and he does ok but nothing really amazing.
This now brings us to the story of King Ahaz of Judah in 2 Kings 16. Ahaz is bad, very bad. He worships at high places, he forms alliances with foreign kings and conspires against Israel. He makes his own sacrifices to foreign gods. He is bad, real bad.
Psalms 64-65
It is the cry of the individual seeking protection from God that opens Psalm 64. They have been afflicted by those seeking only to harm the psalmist, even their words are used to pierce him or her. They are being driven by evil, seeking to ensnare the psalmist in their plans. Who can one turn to, if not the just God Almighty?
As in the past, the psalmist proclaims a God who will respond, a God who is trusted to be just. So the psalmist cries out, trusting that God will hear and answer and all will be well.
Following this plea for help is a Psalm of Thanksgiving lifted up to God. Psalm 65 extols the virtues of God of the Temple, God of the world, and God of the earth. As God of the temple, God is worthy of praise for who else hears prayers and offers forgiveness and mercy like God? God of the world is the deliverer, the one who brings salvation. God is mightier than the sea and is boundless like the heavens. God of the earth provides for all, from biggest to smallest.
Esther 4-5 & Luke 11 plus 2 Kings 13-14 & 2 Corinthians 6
Word gets out and the mourning begins. As Jews hear of the new edict, they begin to fear for themselves and Mordecai senses something must be done. In Esther 4, he clothes himself in typical mourning clothing, sackcloth and ashes, and makes an appearance outside the gates of the emperor. Mordecai is seeking to gain the attention of his sister, the queen.
Esther seems to be oblivious to what is going on, for she sends clothing to Mordecai, thinking he just needs new clothes. But Mordecai sends word to her, he knows the plot of Haman, all the sordid details. But what can Esther do? She is not allowed to see the emperor unless summoned and it has been several months since she has even seen the emperor?
This is not the time to be timid, comes Mordecai's reply. If you do not act, surely your family will be destroyed; even another comes to rescue the Jews, Esther and her family will perish. Esther then decides on a course of action. The Jews are called together to fast for three days, Esther will fast as well. Of course normally fasting and sackcloths are partnered with prayer to bring about God's action but no prayer is mentioned. Clearly this is all on Esther.
The three days of fasting are over, and in Esther 5, Esther puts her plan in action. She approaches the emperor, who lifts his scepter, meaning he will see her. In touching the scepter, she is asking for favor and the emperor grants it, "anything dear" he responds. But Esther only asks for his presence, and that of Haman, at her own banquet. (What is it with these banquets?) They both attend, and again the emperor pushes her to name her favor. But Esther only asks for the emperor's presence and that of Haman again the following day at another banquet.
But in a very cunning way, in gaining the emperor's attendance at the banquet, Esther has virtually guaranteed his support of her favor, which is in accordance with custom.
Meanwhile, as Esther plots his downfall, Haman is relishing in his status. He even points out that the queen wishes his audience at her private banquets with the emperor. Does it get any better than this? (Haman needs to look up irony in the dictionary.) In his self-adulation, his wife offers to him that he should built a gallows and have Mordecai killed. He loves the idea. (Would gallows humor be bad form about now?)
Luke 11
Perhaps the encounter with Mary and Martha has created a desire of Luke's to focus on the more important things, like prayer. In Luke 11, Jesus is off praying and his disciples ask him to teach them to prayer. A couple of notes on the prayer, first it is communal. This is not about us as individuals but about us as community. "Our Father", "Our daily bread" and so forth. Next, it is centered on a benevolent God who listens and provides, which leads to Jesus further explanation. Do not fear to ask, do not fear to approach God, for your prayers will be answered. Do you not respond to a persistent neighbor, then why would God not respond? And when God responds will it be with good or evil intents? Surely God for what parent gives a child a snake when they want a fish? Prayer is a matter of persistence, it is a learned discipline, a practice.
Maybe even another larger thing, better thing to focus on is the power of God. As Jesus casts out demons, he shatters the power of Satan. God is more powerful than Satan, so why should we fear? If God is more powerful than Satan and God hears our prayers, then truly what else do we need? However, a caveat to this is, there is a need to listen and obey. We can be freed from Satan but if we do not follow Christ, then we can just as easily fall back under Satan's influence. "Blessed are those who hear the word of God and obey it."
Another larger things, is being observant of what is going on around us. We also look for "signs" but do we see that which is in front of us? All the Ninevites saw was a prophet pronouncing God's judgment, yet they responded. We get to see Jesus, do we respond? Do we recognize him? Look around, see the signs already.
Finally, Jesus reminds us that a larger thing is understanding that God has made us for God's own self and not for our traditions. Our religious traditions, our rituals must reflect God's glory and be created or perpetuated to exalt ourselves.
Backlogged Posts
2 Kings 13-14
Our focus now turns back to the kings of Israel in 2 Kings 13 and it can get a little confusing with the names. The kings are descendants of Jehu and for the most part they fail to live up to the standard set for kings. Jehoahaz is plagued by military defeats to Hazael but an unnamed savior comes and at least rescues Israel from Aram. However, Jehoahaz dies a rather broken and defeated king.
Jehoash now reigns and he fares a little better, a large part because of Elisha's intervention. However, Jehoash's weak faith and lack of zeal means his victories will be partial and fleeting. Elisha dies but his prophecies live for Jehoash is able to defeat Aram three times.
It now comes fast and furious this procession of kings. In 2 Kings 14 we read about King Amaziah who seems to be ok. He tries to walk with God and does pretty well with that, he is successful militarily. But then he attempts to free Judah from a vassal status with Israel, which probably began under Ahab. Amaziah is soundly defeated. This defeat probably lead servants to kill Amaziah and his son Azariah becomes king.
Meanwhile, Jeroboam II becomes king of Israel and very little positive is said about him. However, history notes the Jeroboam II is one of the most success kings of Israel and Judah, at least in worldly terms.
2 Corinthians 6
Now is the time for the Corinthians to accept the salvation of God, for Paul's fear is that they will turn away. Paul defends his own actions, first by pointing out the hardships he has suffered in order to come to them. But then he also points out the truthful motives of his coming. It was not to deceive or dishonor, but in other to make God known to them. This God is made known to them by the grace Paul has received in his own life.
The final part of the chapter calls the believers to separate themselves from a decadent society, to turn away from the sins of the community.
Esther seems to be oblivious to what is going on, for she sends clothing to Mordecai, thinking he just needs new clothes. But Mordecai sends word to her, he knows the plot of Haman, all the sordid details. But what can Esther do? She is not allowed to see the emperor unless summoned and it has been several months since she has even seen the emperor?
This is not the time to be timid, comes Mordecai's reply. If you do not act, surely your family will be destroyed; even another comes to rescue the Jews, Esther and her family will perish. Esther then decides on a course of action. The Jews are called together to fast for three days, Esther will fast as well. Of course normally fasting and sackcloths are partnered with prayer to bring about God's action but no prayer is mentioned. Clearly this is all on Esther.
The three days of fasting are over, and in Esther 5, Esther puts her plan in action. She approaches the emperor, who lifts his scepter, meaning he will see her. In touching the scepter, she is asking for favor and the emperor grants it, "anything dear" he responds. But Esther only asks for his presence, and that of Haman, at her own banquet. (What is it with these banquets?) They both attend, and again the emperor pushes her to name her favor. But Esther only asks for the emperor's presence and that of Haman again the following day at another banquet.
But in a very cunning way, in gaining the emperor's attendance at the banquet, Esther has virtually guaranteed his support of her favor, which is in accordance with custom.
Meanwhile, as Esther plots his downfall, Haman is relishing in his status. He even points out that the queen wishes his audience at her private banquets with the emperor. Does it get any better than this? (Haman needs to look up irony in the dictionary.) In his self-adulation, his wife offers to him that he should built a gallows and have Mordecai killed. He loves the idea. (Would gallows humor be bad form about now?)
Luke 11
Perhaps the encounter with Mary and Martha has created a desire of Luke's to focus on the more important things, like prayer. In Luke 11, Jesus is off praying and his disciples ask him to teach them to prayer. A couple of notes on the prayer, first it is communal. This is not about us as individuals but about us as community. "Our Father", "Our daily bread" and so forth. Next, it is centered on a benevolent God who listens and provides, which leads to Jesus further explanation. Do not fear to ask, do not fear to approach God, for your prayers will be answered. Do you not respond to a persistent neighbor, then why would God not respond? And when God responds will it be with good or evil intents? Surely God for what parent gives a child a snake when they want a fish? Prayer is a matter of persistence, it is a learned discipline, a practice.
Maybe even another larger thing, better thing to focus on is the power of God. As Jesus casts out demons, he shatters the power of Satan. God is more powerful than Satan, so why should we fear? If God is more powerful than Satan and God hears our prayers, then truly what else do we need? However, a caveat to this is, there is a need to listen and obey. We can be freed from Satan but if we do not follow Christ, then we can just as easily fall back under Satan's influence. "Blessed are those who hear the word of God and obey it."
Another larger things, is being observant of what is going on around us. We also look for "signs" but do we see that which is in front of us? All the Ninevites saw was a prophet pronouncing God's judgment, yet they responded. We get to see Jesus, do we respond? Do we recognize him? Look around, see the signs already.
Finally, Jesus reminds us that a larger thing is understanding that God has made us for God's own self and not for our traditions. Our religious traditions, our rituals must reflect God's glory and be created or perpetuated to exalt ourselves.
Backlogged Posts
2 Kings 13-14
Our focus now turns back to the kings of Israel in 2 Kings 13 and it can get a little confusing with the names. The kings are descendants of Jehu and for the most part they fail to live up to the standard set for kings. Jehoahaz is plagued by military defeats to Hazael but an unnamed savior comes and at least rescues Israel from Aram. However, Jehoahaz dies a rather broken and defeated king.
Jehoash now reigns and he fares a little better, a large part because of Elisha's intervention. However, Jehoash's weak faith and lack of zeal means his victories will be partial and fleeting. Elisha dies but his prophecies live for Jehoash is able to defeat Aram three times.
It now comes fast and furious this procession of kings. In 2 Kings 14 we read about King Amaziah who seems to be ok. He tries to walk with God and does pretty well with that, he is successful militarily. But then he attempts to free Judah from a vassal status with Israel, which probably began under Ahab. Amaziah is soundly defeated. This defeat probably lead servants to kill Amaziah and his son Azariah becomes king.
Meanwhile, Jeroboam II becomes king of Israel and very little positive is said about him. However, history notes the Jeroboam II is one of the most success kings of Israel and Judah, at least in worldly terms.
2 Corinthians 6
Now is the time for the Corinthians to accept the salvation of God, for Paul's fear is that they will turn away. Paul defends his own actions, first by pointing out the hardships he has suffered in order to come to them. But then he also points out the truthful motives of his coming. It was not to deceive or dishonor, but in other to make God known to them. This God is made known to them by the grace Paul has received in his own life.
The final part of the chapter calls the believers to separate themselves from a decadent society, to turn away from the sins of the community.
Esther 1-3 & Psalm 79 plus 2 Kings 10-12 & 2 Corinthians 5
Esther is a fascinating book, and really stands alone in the bible as one of a kind. It does so because it is more a work of literature than "book" of the bible. It has all the makings of a wonderful story, misguided king, beautiful heroine, a true villain and enough plot twists to keep you reading. Yet within the story, the question is, why is this in the bible?
Within the book itself, there are no references to God, no allusions to God's activities. Furthermore, we cannot even read Esther and Mordecai as truly devout Jews because they aren't. Neither seems to demonstrate any kind of concerns about food restrictions and seem more than willing to act like one of the "locals" as opposed to being faithful to God.
It is likely that if the story of Esther had not become linked to the Festival of Purim the Book of Esther would not have made the canon. Of course even this connection is tenuous at best, since dates for Purim in Esther do not coincide with dates in books like Maccabees. So perhaps even the authors of the canon just liked a good story in which the heroes turn the tables on the bad guys.
The Book of Esther begins in the courts of the Emperor Ahasuerus, Xerxes, who rules the Persian Empire. The story is set after the exile, as a group of Jews have made their home in the Persian Empire in the diaspora. The emperor is throwing lavish celebrations, which seems to be a theme throughout the story, and during these celebrations Queen Vashti refuses to heed the command of the emperor. After taking council, he determines that this disobedience could lead to all sorts of chaos in the kingdom if women refuse to listen to their husbands.
Now it might be appropriate to think about how the refusal of one women to respond to a drunk husbands wishes will lead to the downfall of an empire, but then again this is just a story.
Vashti is cast out and now a new queen is needed. Enter Esther, a young lady, or girl, who is under the protection of her cousin/uncle Mordecai in Esther 2. We are told that their families were part of the exile under the Babylonians and she is fair and beautiful.
The servants of the emperor gather all the virgins in the kingdom, to find someone who the emperor can marry and Esther is rounded up with other women. It is clear that Esther becomes very popular in her training for a lady in the court, so perhaps it is not surprising that she finds favor with emperor. She will be the new queen. Along with Esther, it would seem the emperor gets a huge help from Mordecai, who uncovers a plot to overthrow the emperor, and who passes along this info to Esther so she can inform the emperor.
So we have our beautiful heroine, loyal family and the clueless emperor, all we need is our villain. Esther 3 introduces us to Haman, who is a servant to the emperor who rises to the highest level. Obviously he is bit of an egomaniac and demands all in his presence to bow down before him, which all do, except for Mordecai. The Haman hears that Mordecai will not bow to him, and that Mordecai is a Jew, Haman convinces the emperor to fund a genocide. No sugar coating it, that is exactly what Haman wants, the extinction of the Jews residing in the Persian Empire. The emperor agrees.
Psalm 79
The events described in the Psalm most closely resembles the destruction of Jerusalem in 587 BC when the Babylonians entered and destroyed the city and the temple. The psalmist describes utter devastation and death as they scan the city, how could the City of David fall? Clearly God will respond to this calamity and lead God's people?
Perhaps this sentiment is why the destruction occurred? Throughout the Psalm "you" and "your" are prevalent, speaking about how Jerusalem was God's city, the temple was God's and the people were God's. Yes, this is true, but how did the city live up to being God's city and God's people?
Maybe midway through the lamentation, Israel comes to understand that their sins and the sins of their ancestors have caused this calamity, so they ask God to turn back, to show compassion once again. God is sought as a savior so that the people will not be mocked. However, it would seem that Israel has much to learn, for God will not act just for his name's sake. The people must come back to God and God's ways.
Backlogged Posts
2 Kings 10-12
Well if nothing else, Jehu is thorough, very thorough. Jehu single-handedly wipes out the line of Ahab both in Israel and in Judah and then wipes out worshipers of Baal. Not bad, well, I guess that depends on your perspective.
2 Kings 10 demonstrates the clinical process that Jehu used to wipe out traces of Ahab from Israel and Judah. I suppose it is hard for us to read this bloodshed and be okay with it and even harder for us to believe that God was behind it, but it is pretty clear from scripture that the deaths were all part of God's plan. Believe it or not, this was the means to re-establish shalom, or peace.
This peace, or relationship between God and Israel, had been broken by Ahab and Jezebel. They had become a cancer in God's family, they had perverted the people and their taint had to be removed for the sake of the people and their future. Jehu was the instrument to make this happen. Perhaps with this taint removed, Israel, the northern kingdom, can now live properly with God. (We can hope anyway.)
As far as Jehu goes, he was a decent king, but he did not remove the calves that Jeroboam set up in Israel, so he gets graded down by the authors. The reign of his dynasty will only be four generations.
While Jehu establishes a very bloody reform movement in Israel, a different reform movement begins in Judah in 2 Kings 11. Following the death of King Ahaziah, the king's mother, Athaliah, attempts to step into the vacuum and seize power for herself. The son of Ahaziah, Jehoash, is secreted away until an appropriate time as Athaliah begins her own purge.
Jehoiada, the chief priest, then gathers the captains of the special guard units, the Carites, who are mercenaries, and instructs them to protect Jehoash. In a public ceremony, Jehoash is appointed king and given the trappings of David. For her own treachery, Athaliah is put to death as is the high priest of Baal.
The people join in the reform movements and destroy the house of Baal. The reform of Judah has begun.
Jehoash now begins to rebuild the temple in 2 Kings 12. Note that Joash's name seems to be changed to Jehoash, yet they are the same name and are interchanged throughout the story. However, do not get confused about the fact that there will be a King Jehoash of Israel as well.
Anyway, as the temple falls into a state of disrepair, Jehoash calls the priest together and asks why they are collecting offerings if the money will not be used for the repair of the temple. It is pretty clear that the priests would rather use those funds for themselves, for while they agree to no longer take offerings from people, they also do not do any work on the temple. It is left to Jehoash and Jehoiada to create a system to rebuild, which they do.
Of course many of the treasures of the temple have to be sold off and given to Hazael of Aram for he now threatens Jerusalem. Hazael accepts the offering and leaves the city in peace.
Perhaps these reforms are too much for Jehoash's servants, for two conspire to kill him and his reign comes to an end.
2 Corinthians 5
Just as Paul references clay jars to demonstrate our humanity, so too in the 5th chapter he references tents showing how fleeting our lives are, but he contrasts this with the heavenly building which awaits us. Yet it is what is within us that is treasured, for that is where Christ's resides. So we should not fear death but instead live to serve, knowing that this permanent dwelling in heaven awaits us.
Knowing what Paul knows, he fears the Lord, he fears that the dwelling in heaven might not be there if he fails to be faithful, so he lives this way as an example for others, that they may boast in him. Yet, more so than fear of the Lord, Paul is motivated by the love of Christ. It is a love that binds us all together in Christ's death and life. It is a love that joins us as one with each and Christ, therefore it is the love of reconciliation.
Within the book itself, there are no references to God, no allusions to God's activities. Furthermore, we cannot even read Esther and Mordecai as truly devout Jews because they aren't. Neither seems to demonstrate any kind of concerns about food restrictions and seem more than willing to act like one of the "locals" as opposed to being faithful to God.
It is likely that if the story of Esther had not become linked to the Festival of Purim the Book of Esther would not have made the canon. Of course even this connection is tenuous at best, since dates for Purim in Esther do not coincide with dates in books like Maccabees. So perhaps even the authors of the canon just liked a good story in which the heroes turn the tables on the bad guys.
The Book of Esther begins in the courts of the Emperor Ahasuerus, Xerxes, who rules the Persian Empire. The story is set after the exile, as a group of Jews have made their home in the Persian Empire in the diaspora. The emperor is throwing lavish celebrations, which seems to be a theme throughout the story, and during these celebrations Queen Vashti refuses to heed the command of the emperor. After taking council, he determines that this disobedience could lead to all sorts of chaos in the kingdom if women refuse to listen to their husbands.
Now it might be appropriate to think about how the refusal of one women to respond to a drunk husbands wishes will lead to the downfall of an empire, but then again this is just a story.
Vashti is cast out and now a new queen is needed. Enter Esther, a young lady, or girl, who is under the protection of her cousin/uncle Mordecai in Esther 2. We are told that their families were part of the exile under the Babylonians and she is fair and beautiful.
The servants of the emperor gather all the virgins in the kingdom, to find someone who the emperor can marry and Esther is rounded up with other women. It is clear that Esther becomes very popular in her training for a lady in the court, so perhaps it is not surprising that she finds favor with emperor. She will be the new queen. Along with Esther, it would seem the emperor gets a huge help from Mordecai, who uncovers a plot to overthrow the emperor, and who passes along this info to Esther so she can inform the emperor.
So we have our beautiful heroine, loyal family and the clueless emperor, all we need is our villain. Esther 3 introduces us to Haman, who is a servant to the emperor who rises to the highest level. Obviously he is bit of an egomaniac and demands all in his presence to bow down before him, which all do, except for Mordecai. The Haman hears that Mordecai will not bow to him, and that Mordecai is a Jew, Haman convinces the emperor to fund a genocide. No sugar coating it, that is exactly what Haman wants, the extinction of the Jews residing in the Persian Empire. The emperor agrees.
Psalm 79
The events described in the Psalm most closely resembles the destruction of Jerusalem in 587 BC when the Babylonians entered and destroyed the city and the temple. The psalmist describes utter devastation and death as they scan the city, how could the City of David fall? Clearly God will respond to this calamity and lead God's people?
Perhaps this sentiment is why the destruction occurred? Throughout the Psalm "you" and "your" are prevalent, speaking about how Jerusalem was God's city, the temple was God's and the people were God's. Yes, this is true, but how did the city live up to being God's city and God's people?
Maybe midway through the lamentation, Israel comes to understand that their sins and the sins of their ancestors have caused this calamity, so they ask God to turn back, to show compassion once again. God is sought as a savior so that the people will not be mocked. However, it would seem that Israel has much to learn, for God will not act just for his name's sake. The people must come back to God and God's ways.
Backlogged Posts
2 Kings 10-12
Well if nothing else, Jehu is thorough, very thorough. Jehu single-handedly wipes out the line of Ahab both in Israel and in Judah and then wipes out worshipers of Baal. Not bad, well, I guess that depends on your perspective.
2 Kings 10 demonstrates the clinical process that Jehu used to wipe out traces of Ahab from Israel and Judah. I suppose it is hard for us to read this bloodshed and be okay with it and even harder for us to believe that God was behind it, but it is pretty clear from scripture that the deaths were all part of God's plan. Believe it or not, this was the means to re-establish shalom, or peace.
This peace, or relationship between God and Israel, had been broken by Ahab and Jezebel. They had become a cancer in God's family, they had perverted the people and their taint had to be removed for the sake of the people and their future. Jehu was the instrument to make this happen. Perhaps with this taint removed, Israel, the northern kingdom, can now live properly with God. (We can hope anyway.)
As far as Jehu goes, he was a decent king, but he did not remove the calves that Jeroboam set up in Israel, so he gets graded down by the authors. The reign of his dynasty will only be four generations.
While Jehu establishes a very bloody reform movement in Israel, a different reform movement begins in Judah in 2 Kings 11. Following the death of King Ahaziah, the king's mother, Athaliah, attempts to step into the vacuum and seize power for herself. The son of Ahaziah, Jehoash, is secreted away until an appropriate time as Athaliah begins her own purge.
Jehoiada, the chief priest, then gathers the captains of the special guard units, the Carites, who are mercenaries, and instructs them to protect Jehoash. In a public ceremony, Jehoash is appointed king and given the trappings of David. For her own treachery, Athaliah is put to death as is the high priest of Baal.
The people join in the reform movements and destroy the house of Baal. The reform of Judah has begun.
Jehoash now begins to rebuild the temple in 2 Kings 12. Note that Joash's name seems to be changed to Jehoash, yet they are the same name and are interchanged throughout the story. However, do not get confused about the fact that there will be a King Jehoash of Israel as well.
Anyway, as the temple falls into a state of disrepair, Jehoash calls the priest together and asks why they are collecting offerings if the money will not be used for the repair of the temple. It is pretty clear that the priests would rather use those funds for themselves, for while they agree to no longer take offerings from people, they also do not do any work on the temple. It is left to Jehoash and Jehoiada to create a system to rebuild, which they do.
Of course many of the treasures of the temple have to be sold off and given to Hazael of Aram for he now threatens Jerusalem. Hazael accepts the offering and leaves the city in peace.
Perhaps these reforms are too much for Jehoash's servants, for two conspire to kill him and his reign comes to an end.
2 Corinthians 5
Just as Paul references clay jars to demonstrate our humanity, so too in the 5th chapter he references tents showing how fleeting our lives are, but he contrasts this with the heavenly building which awaits us. Yet it is what is within us that is treasured, for that is where Christ's resides. So we should not fear death but instead live to serve, knowing that this permanent dwelling in heaven awaits us.
Knowing what Paul knows, he fears the Lord, he fears that the dwelling in heaven might not be there if he fails to be faithful, so he lives this way as an example for others, that they may boast in him. Yet, more so than fear of the Lord, Paul is motivated by the love of Christ. It is a love that binds us all together in Christ's death and life. It is a love that joins us as one with each and Christ, therefore it is the love of reconciliation.
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