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.
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