It almost seems as if the story of Nehemiah could be re-titled "Nehemiah against the World" because he never seems to catch a break. As Nehemiah 13 opens with a note that reminds Israel that no Ammonite or Moabite is to join the community of Israel because of previous afronts against God and Israel. This is established after the reading of the Law.
Part of the reason for this seems to come from the scheming of Tobiah, who is an Ammonite, and conspires with the chief priest to have an apartment in the temple, doing all of this while Nehemiah is back in Persia reporting to the king. As you might imagine, this sort of action is a big no no with God and the temple itself is defiled by Tobiah's mere presence.
Upon his return, Nehemiah kicks Tobiah out and cleanses the temple. In so doing he discovers that the people have not been bringing proper tithes to support Levites. So sends out word and the people then bring their offerings. Nehemiah then appoints officials to oversee this operation so that it does not happen again.
One problem solved leads to yet another problem! Now Nehemiah discovers that no one is keeping the Sabbath, no one. "Do these folks ever learn?" might another title. So now Nehemiah must emphasize that the reason that the Israelites went into exile was because of they blatantly disregarded the Law and this is not a good start in returning from exile. Now Nehemiah sets guards over gates to make sure merchants do not try to come into the city to sell their goods on the Sabbath.
Finally, the mixing of marriages is addressed. While it seems rather draconian, there is reason for Nehemiah to ban mixed marriages, it is for the sake of all of Israel. When Israel finds itself tempted by other peoples, they are usually lead astray from God. In order for this not to happen, they must remain part of the tribe of Israel and not marry outside.
Luke 10
Perhaps a fitting theme for the 10th chapter of Luke is hospitality. Just as the Twelve were sent out, now the Seventy go, and they truly must depend upon God to provide, but God will provide through the hospitality of others. The Seventy are to go and offer their hospitality and when it is returned to them, they are able to do amazing things. This hospitality, or peace in this instance, is a spiritual gift and power that joins us with Christ.
Yet their are some communities and people who do not join in this gift, and it would seem that Chorazin and Bethsaida are two places that hospitality is not offered.
When the Seventy return, they tell of wondrous stories and Jesus rejoices to God for God's willingness to work through the Seventy.
Within this context, the Parable of the Good Samaritan is not just about mercy but the hospitality of one towards another. Hospitality is not just something offered in ones home, it is a way of life. Yet, Mary and Martha demonstrate that just opening your home to Jesus is not enough. Listening and following are important as well.
Backlogged Posts
2 Kings 8-9
Why there is a famine in Israel is unknown, yet the Shunammite woman whom Elisha has cared for leaves her land and goes to the region of Philistine to live out the famine. When she returns, her land is restored to her because of her connection to Elisha, it would seem that this unnamed king is a great admirer of Elisha.
Of course, it seems that word about Elisha has spread throughout the region for when he journeys to Damascus, the king of Aram sends a messenger to inquire if the king will recover from his illness. Much work has been done on this passage and yes, it seems that Elisha seems to conspire to make Hazael the king of Aram. Of course this is something the God had told Elijah to do, so somewhere this is part of God's will.
After Hazael becomes king, the narrator tells us of the next kings of Israel and Judah respectively. Both the new kings are tainted by the blood of Ahab, whether through blood or marriage. Either way because of their connection to Ahab, they are recorded as being kings if ill repute.
When people consider the bloodshed found in the Old Testament, the violence of Jehu is frequently recalled. This is an episode sanctioned by God, which makes us squeamish, that first was directed to Elijah but now falls to Elisha to actually bring about. The issue is really how the line of Ahab will be brought to an end, an end that has already been announced by Elijah.
In 2 Kings 9, Elisha and the prophetic guild are sent to anoint Jehu as the king of Israel, even as Joram reigns. They find Jehu in the field with his troops and it would seem that Jehu is either devout enough or ambitious enough to pursue his calling. He acts upon his anointing and kills Joram and Ahaziah, both related to Ahab by blood or marriage, and then destroys Jezebel, bringing her apostasy to an end. Perhaps this will change Israel's fortunes with God.
Psalm 62-63
Psalm 62 is a prayer of trust in God in the face of persecution. It is a reminder that God's will will be done as well as the righteousness of God will see things through. Why worry about the people of this world, who are fleeting, when God is forever? God will repay deeds according to their work.
Psalm 63 is a call to find the presence of God in the sanctuary. This search for God is a longing, a longing that seeks to be quenched. This presence provides comfort and security, even in the face of persecutions.
Monday, July 15, 2013
Saturday, July 13, 2013
Nehemiah 11-12 & Luke 9 plus 2 Kings 6-7 & 2 Corinthians 4
As the covenant is renewed, there is still a little matter of who will reside in Jerusalem, how will the city of David be re-populated? Nehemiah 11 tells us of the system of lots that was drawn to bring in residents of the towns to help add to the population. It was the will of God, demonstrated by the selection through lots, of those blessed to be a part of Jerusalem. The rest of the chapter continues in the list (Nehemiah loves lists) of those who resided in Jerusalem.
The lists continue, in Nehemiah 12, of the priests and Levites who are present. This list is also offered to tell of those who participate in the dedication of the new wall which takes place by two processions that circle the city, in opposite directions. In keeping with the dedication, the chapter also demonstrates how the city will maintain the priests and their work through their offerings that are originally listed out in Deuteronomy.
Luke 9
The general theme running through the chapter involves the identity of Jesus and what this identity means. First, Jesus sends out the Twelve, who are to duplicate what the 70 have already done. Of course, word of the 70 and now the 12 seems to spreading through Judea, Samaria and Galilee to the point that Herod now takes notice of what is going on. Some around Herod are wondering if John the Baptist, whom Herod beheaded, has returned or if an ancient prophet has returned. Herod, perplexed, sets out to see for himself.
What he sees is a man with quite a following, 5000 in this instance, which would be a massive crowd given the population of the day. As the day wears on, the disciples recommend that Jesus send them home so that they can get food and rest, but Jesus has other ideas. Just as God provided for Israel in the Wilderness, so Jesus helps provide on the mountain.
This event, and others, has other giving many names to Jesus but Jesus asks the disciples what they think and Peter proclaims, "The Messiah." Jesus now prepares the disciples for what this means, he will suffer, he will be beaten, he will be killed. All things that were not supposed to happen to the mighty warrior king that the Messiah was supposed to be. Yet this is not just Jesus' journey, as he tells his followers that if they truly want to follow they too must carry their own cross. I imagine this statement probably confounded many listeners on that day, heck it does now too.
As if to emphasize the point of the identity of Jesus, Luke then tells the story of the Transfiguration in which Jesus appears with the legacies of Israel, Moses and Elijah. But the appearance culminates with God's statement that this is "my Son." Can there be anymore confusion?
The rest of the chapter still involves the identity of Jesus, as Jesus continues to cast out demons and tell of his future.
Backlogged Posts
2 Kings 6-7
Perhaps we read the miracle of the ax head as a rather trivial story in 2 Kings 6, but it demonstrates Elisha influence in the prophetic community as well as the very real response to the need of the community. Someone has borrowed a very expensive building implement, iron was not cheap. Elisha's action not only helps in the process of building but probably kept someone from incurring a tremendous debt.
The warfare with the Arameans continues with a new king of Syria coming to power yet pressing old grudges. But this story is different, for while Elisha is active in it, he is not the source of Israel's deliverance but instead seems to be a bit of a burden. First, Elisha determines the plans of the Arameans and is able to let the king of Israel, who is unnamed, know of the hiding places of the Arameans. The king of Aram is frustrated by the this man, Elisha, who not only hears what is said in the "bedchambers" of the king, meaning nothing is beyond him. but also is outside of his reach.
So in an attempt to remedy this situation he sends men to surround the town where Elisha is. While Elisha's servant is concerned, Elisha is not, for while the army of Aram surrounds Dotham, the divine army surrounds everything with horses and chariots of fire. So Elisha leads the Aram's who are blinded by God, into Samaria where they are then at the mercy of the Israelites, but Elisha does not allow the king of Israel his victory. Instead the Arameans are given food and sustenance and are sent on their way.
The king of Aram responds by coming in force, surround Samaria and begins to starve the population. The king seeks to lay this blame at Elisha's feet, for clearly this is his doing and not a punishment from God.
In one of the more interesting means of salvation, God does it smoke and mirrors. As a sign of Elisha's faith in God, he tells the king that foodstuffs will be sold on the following day for a rather cheap price. Of course the king does not believe this since things like goat's heads have been sold for a minor fortune because of the famine. But leave it to God to allow lepers to be the bearer's of good news.
In the morning, two lepers who face a rather certain death, either by starvation inside the city or outside the city decide to take a chance and go to the Aramean camp to look for food. What they find, instead of a might army in 2 Kings 7, is an empty camp, hastily struck. The Lord had made the sounds of a might army scare it away. The Arameans thought a mighty army like Egypt had been called down against them so they fled in haste. The people go out at hearing the news and deals are struck at amazing prices. Elisha's word is confirmed.
2 Corinthians 4
The truth of the message of the Gospel is the treasure that Paul speaks of, there is no need to falsify it, their is no need to deceive, the truth is glory itself. For those who either refuse to see the truth or cannot see it, Paul lays this blame at the god of this world who continues to veil many. But for those who dare to see the truth, they are like clay jars full of treasure.
Yes, like clay we are brittle and can be broken, but that is even more astounding that the glory of the message can be carried within us. So even as our bodies decay and die, our inner being is still alive and well and cared for by God. And not just now, but forever. This is the blessing of our faith, the faith in Jesus Christ who we have been joined to as one. As Jesus lives, so do we.
The lists continue, in Nehemiah 12, of the priests and Levites who are present. This list is also offered to tell of those who participate in the dedication of the new wall which takes place by two processions that circle the city, in opposite directions. In keeping with the dedication, the chapter also demonstrates how the city will maintain the priests and their work through their offerings that are originally listed out in Deuteronomy.
Luke 9
The general theme running through the chapter involves the identity of Jesus and what this identity means. First, Jesus sends out the Twelve, who are to duplicate what the 70 have already done. Of course, word of the 70 and now the 12 seems to spreading through Judea, Samaria and Galilee to the point that Herod now takes notice of what is going on. Some around Herod are wondering if John the Baptist, whom Herod beheaded, has returned or if an ancient prophet has returned. Herod, perplexed, sets out to see for himself.
What he sees is a man with quite a following, 5000 in this instance, which would be a massive crowd given the population of the day. As the day wears on, the disciples recommend that Jesus send them home so that they can get food and rest, but Jesus has other ideas. Just as God provided for Israel in the Wilderness, so Jesus helps provide on the mountain.
This event, and others, has other giving many names to Jesus but Jesus asks the disciples what they think and Peter proclaims, "The Messiah." Jesus now prepares the disciples for what this means, he will suffer, he will be beaten, he will be killed. All things that were not supposed to happen to the mighty warrior king that the Messiah was supposed to be. Yet this is not just Jesus' journey, as he tells his followers that if they truly want to follow they too must carry their own cross. I imagine this statement probably confounded many listeners on that day, heck it does now too.
As if to emphasize the point of the identity of Jesus, Luke then tells the story of the Transfiguration in which Jesus appears with the legacies of Israel, Moses and Elijah. But the appearance culminates with God's statement that this is "my Son." Can there be anymore confusion?
The rest of the chapter still involves the identity of Jesus, as Jesus continues to cast out demons and tell of his future.
Backlogged Posts
2 Kings 6-7
Perhaps we read the miracle of the ax head as a rather trivial story in 2 Kings 6, but it demonstrates Elisha influence in the prophetic community as well as the very real response to the need of the community. Someone has borrowed a very expensive building implement, iron was not cheap. Elisha's action not only helps in the process of building but probably kept someone from incurring a tremendous debt.
The warfare with the Arameans continues with a new king of Syria coming to power yet pressing old grudges. But this story is different, for while Elisha is active in it, he is not the source of Israel's deliverance but instead seems to be a bit of a burden. First, Elisha determines the plans of the Arameans and is able to let the king of Israel, who is unnamed, know of the hiding places of the Arameans. The king of Aram is frustrated by the this man, Elisha, who not only hears what is said in the "bedchambers" of the king, meaning nothing is beyond him. but also is outside of his reach.
So in an attempt to remedy this situation he sends men to surround the town where Elisha is. While Elisha's servant is concerned, Elisha is not, for while the army of Aram surrounds Dotham, the divine army surrounds everything with horses and chariots of fire. So Elisha leads the Aram's who are blinded by God, into Samaria where they are then at the mercy of the Israelites, but Elisha does not allow the king of Israel his victory. Instead the Arameans are given food and sustenance and are sent on their way.
The king of Aram responds by coming in force, surround Samaria and begins to starve the population. The king seeks to lay this blame at Elisha's feet, for clearly this is his doing and not a punishment from God.
In one of the more interesting means of salvation, God does it smoke and mirrors. As a sign of Elisha's faith in God, he tells the king that foodstuffs will be sold on the following day for a rather cheap price. Of course the king does not believe this since things like goat's heads have been sold for a minor fortune because of the famine. But leave it to God to allow lepers to be the bearer's of good news.
In the morning, two lepers who face a rather certain death, either by starvation inside the city or outside the city decide to take a chance and go to the Aramean camp to look for food. What they find, instead of a might army in 2 Kings 7, is an empty camp, hastily struck. The Lord had made the sounds of a might army scare it away. The Arameans thought a mighty army like Egypt had been called down against them so they fled in haste. The people go out at hearing the news and deals are struck at amazing prices. Elisha's word is confirmed.
2 Corinthians 4
The truth of the message of the Gospel is the treasure that Paul speaks of, there is no need to falsify it, their is no need to deceive, the truth is glory itself. For those who either refuse to see the truth or cannot see it, Paul lays this blame at the god of this world who continues to veil many. But for those who dare to see the truth, they are like clay jars full of treasure.
Yes, like clay we are brittle and can be broken, but that is even more astounding that the glory of the message can be carried within us. So even as our bodies decay and die, our inner being is still alive and well and cared for by God. And not just now, but forever. This is the blessing of our faith, the faith in Jesus Christ who we have been joined to as one. As Jesus lives, so do we.
Friday, July 12, 2013
Nehemiah 9-10 & Psalm 78: 38-73 plus 2 Kings 4-5 & 2 Corinthians 3
Two days after the reading of the Law, the people again gather, this time to join together in confession. If the first action reflects the New Year, Rosh Hashannah, then this day represents the Day of Atonement, Yom Kippor.
In Nehemiah 9 the Levites lead the people to worship and praise God. Then Ezra leads Israel in prayer, a prayer that speaks to the apostasy of Israel and the faithfulness of God. The prayer seeks forgiveness for the past actions of Israel and seeks to lay the ground work for the renewal of the covenant. Ezra traces the history of God with Israel from the very beginning of Creation to Abraham to Egypt and the Wilderness, all the way to the Exile and now return.
Israel has been brought home to Jerusalem and now they return to the Covenant.
In Nehemiah 10, this return is further laid out. They will separate themselves from the peoples of the land, not intermarry and not follow syncretistic practices. They will also faithfully support the cultic traditions with their giving.
In essence, they agree to that which they should have done in the first place.
Psalm 78: 38-73
The Psalm continues its story of Israel and how God has cared for Israel even as they failed to follow and truly worship. It speaks of Israel's continual rebellion but ends with God's decision to choose Zion as God's seat and to make a covenant with David and his household.
Backlogged Posts
2 Kings 4-5
As if to reinforce the authority of Elisha, 2 Kings 4 speaks of many actions that mirror the work of Elijah. Like the jar of meal that did not empty, Elisha provides a widow by telling her to pour out the contents of her jar of oil into other vessels. The jar keeps pouring and pouring until many vessels are filled and the woman has enough to sell and settle her debts.
Elisha also provides the blessing of the good news of pregnancy to a barren woman who has provided for him. When the child takes ill, he resuscitates him, like Elijah did the widow's son. It is clear this is Elijah heir's, a man of God.
Scripture now introduces us to the wonderful story of Naaman in 2 Kings 5, it is wonderful not just because it demonstrates God's mercy towards others, but it demonstrates how God uses all sorts of people to do God's work. Yes, Elisha does the healing, but how many unnamed servants and maids have tremendous roles in bringing about the healing? Several, all working together to do God's Will. Sometimes that is what it takes.
However, it also only takes one to defile this work, which is demonstrated by the greed of Gehazi. Gehazi's desire to attain goods only brings him misery.
2 Corinthians 3
In the past letters of recommendations were used to confirm ones talents and abilities but in the actions of the faithful members of Corinth community, they speak for themselves and for Paul. These very actions are which give rise to authority of Paul and speak for him.
But this is the new ministry, a ministry of joy and liberation. Paul compares this to the ministry of the old, signified by veil of Moses which keeps some glory hidden. But in the message of Christ, the veil is lifted. This demonstrates the greater authority of the message.
In Nehemiah 9 the Levites lead the people to worship and praise God. Then Ezra leads Israel in prayer, a prayer that speaks to the apostasy of Israel and the faithfulness of God. The prayer seeks forgiveness for the past actions of Israel and seeks to lay the ground work for the renewal of the covenant. Ezra traces the history of God with Israel from the very beginning of Creation to Abraham to Egypt and the Wilderness, all the way to the Exile and now return.
Israel has been brought home to Jerusalem and now they return to the Covenant.
In Nehemiah 10, this return is further laid out. They will separate themselves from the peoples of the land, not intermarry and not follow syncretistic practices. They will also faithfully support the cultic traditions with their giving.
In essence, they agree to that which they should have done in the first place.
Psalm 78: 38-73
The Psalm continues its story of Israel and how God has cared for Israel even as they failed to follow and truly worship. It speaks of Israel's continual rebellion but ends with God's decision to choose Zion as God's seat and to make a covenant with David and his household.
Backlogged Posts
2 Kings 4-5
As if to reinforce the authority of Elisha, 2 Kings 4 speaks of many actions that mirror the work of Elijah. Like the jar of meal that did not empty, Elisha provides a widow by telling her to pour out the contents of her jar of oil into other vessels. The jar keeps pouring and pouring until many vessels are filled and the woman has enough to sell and settle her debts.
Elisha also provides the blessing of the good news of pregnancy to a barren woman who has provided for him. When the child takes ill, he resuscitates him, like Elijah did the widow's son. It is clear this is Elijah heir's, a man of God.
Scripture now introduces us to the wonderful story of Naaman in 2 Kings 5, it is wonderful not just because it demonstrates God's mercy towards others, but it demonstrates how God uses all sorts of people to do God's work. Yes, Elisha does the healing, but how many unnamed servants and maids have tremendous roles in bringing about the healing? Several, all working together to do God's Will. Sometimes that is what it takes.
However, it also only takes one to defile this work, which is demonstrated by the greed of Gehazi. Gehazi's desire to attain goods only brings him misery.
2 Corinthians 3
In the past letters of recommendations were used to confirm ones talents and abilities but in the actions of the faithful members of Corinth community, they speak for themselves and for Paul. These very actions are which give rise to authority of Paul and speak for him.
But this is the new ministry, a ministry of joy and liberation. Paul compares this to the ministry of the old, signified by veil of Moses which keeps some glory hidden. But in the message of Christ, the veil is lifted. This demonstrates the greater authority of the message.
Nehemiah 7-8 & Luke 8 plus 2 Kings 1-3 & 2 Corinthians 2
What appears as a lengthy list in Nehemiah 7 is really a repetition of a similar list found in Ezra, which is provided to demonstrate the continuity of the community of Israel. Nehemiah is demonstrating that the rebuilding and resettlement of Jerusalem is taking place by true Israelites (Samarians were not allowed to participate in the rebuilding). While it might seem trivial it was important because what will happen next, the covenant will be renewed, and therefore, it must be true Israelites who renew the covenant.
This renewal takes shape in two manners in Nehemiah 8. The first is highly liturgical, as the law is read by Ezra. The people who gathered, did so to hear the law, they were not forced or even coerced, they came to hear the Word of God. While Ezra read, other Levites helped to interpret what was being said so that the people could understand. The response is rather surprising, the people wept. They wept as they remembered the past, they wept as they remembered God's faithfulness, they wept as they remembered their own failings to listen to God.
This is a truly important day in the life of Israel, for the date of the event will later become Rosh Hoshanah, New Years Day.
The second event, joins the present with the past. The elders of Israel gather and learn about the Festival of the Booths and all of Israel participates. They recall the journey of those who followed Joshua and how they lived in temporary dwellings and so they erected their own booths to recall the past work of God. This tradition continues today.
Luke 8
Having established that Jesus is a man of authority, astounding authority, and with deep compassion for the plight of others, Jesus gathers those who have heard his words and follow. Among them the twelve, but also women who provide for them out "of their resources." This is a rather interesting verse, the women are the ones who provide for the welfare of the twelve and Jesus. Truly, they have followed the example of the master who has come to serve, as they serve other as well. Not sure what the men's excuse is though.
Jesus begins teaching in parables, which is done spur thought but also to gather only those who are willing to struggle with what he is saying. The parable of the sower, certainly exemplifies the gathering of the disciples and the women, they have heard and now their faith is being demonstrated. But it would seem that something more is needed, as Jesus then speaks of not hiding a lamp under a jar. In other words, if you faith is growing, if your faith is a gift, if your faith is service, then it must be displayed.
Those who live out their faith, those who shine brightly in the world, are then the family of Christ. It is not a hereditary situation, it is a matter of faith that is alive and demonstrated. Not like the disciples in the boat. Yet even this example demonstrates Jesus' power, he commands the natural elements, and in the story of the Gerasene Demoniac, the spirits as well. It is this kind of faith and trust in God that can be the power of the believers.
To have belief is not just to believe in Christ, but to believe in the impossible things that Jesus can do, such as the stories of the hemorrhaging woman or Jairus' daughter. It is to believe that this power of Jesus can heal and revive, can transform and inspire.
Backlogged Posts
2 Kings 1-3
It is important to keep in mind that 2 Kings is an arbitrary splitting of one unified text, Kings. The break seems to occur with death of Ahab but really nothing changes theologically or stylistically. The narrative continues to tell about the kings of Judah and Israel and how well they live up to the covenant with God.
In Seinfeld, Jerry had an antagonist, Newman, and whenever something would happen Jerry would always exclaim "Newman" in a sigh of disgust. It seems Elijah has the same effect on King Ahaziah. 2 Kings 1 begins with a quick aside that Moab has rebelled against Israel which could be because of Ahab's unjust rule. However, the story does not dwell on it.
Instead the story settles on an injured Ahaziah who sends for a prophecy of health from the god of Ekron, which was a Philistine city. God, upon hearing this, dispatches Elijah who turns the messengers of Ahaziah around and offers his own judgment. Ahaziah sends men to detain Elijah and that does not turn out too well, not for the men at least. Finally God relents and Elijah goes with the third captain, bears judgment against Ahaziah, who then dies.
In our story, Ahab is gone, Ahaziah is gone and now it is time for Elijah to depart. However, unlike these other two, Elijah does not die, but is taken up into heaven in an act that will become part of the lore of how he will return at the end of times.
In 2 Kings 2, the transition is made between Elijah and Elisha, literally the mantle is passed. Elisha approaches this with reluctance, at each stop he is told Elijah will be leaving but Elisha attempts to silence these other prophetic voices. At each stop, Elijah seeks to shake Elisha, to get him to stay or to turn back, but Elisha will not be shaken. This faith is reminiscent of Ruth with Naomi and counters the three time denial of Peter.
Finally they journey over the Jordan and they reverse the entrance of the Israelites into the Promised Land by parting the waters. Elisha now understands what is happening and seeks a double portion of Elijah's spirit, in essence he is asking for the inheritance of the oldest son from a father. Elijah understands that Elisha will be his successor but he also knows that it is not up to Elijah it is up to God.
As the chariot comes and takes takes Elijah away, Elisha is confirmed as his successor as well as inherits not only the double portion but the mantle as well. With it, he parts the water and returns. His status as Prophet is confirmed as he purifies the water, in an act like Moses. And he then taught the local boys a lesson not to make fun of bald people, not sure the point of that, by calling out bears to maul them. Don't mess with Elisha!
We now revisit the rebellion of Moab in 2 Kings 3. The new king of Israel, Jehoram, another son of Ahab decides to address this rebellion and sends to the king of Judah, Jehoshaphat, who also enlists the aid of the king of Edom, related to Israel by the blood of Jacob for Esau is seen as the progenitor of Edom. So the three kings march out to Moab to find not water and not army waiting for them. They assume that all is lost, that they are being handed over to Moab.
They send for Elisha, who holds the same opinion of Jehoram that Elijah held for Ahab and Ahaziah. But since King Jehoshaphat is present, Elisha offers the sign of water and victory. Sure enough the next morning water appears, seemingly from no where, and the armies of Israel, Judah and Edom route Moab.
2 Corinthians 2
In this section, we find reference to a "letter of tears" that Paul has sent yet we do not have a copy of, a letter that was sent instead of a visit by Paul that speaks to a grievance or wrongdoing by a member of the Corinthian community or a visitor to the Corinthian community against Paul. It is Paul's hope that the letter will help the healing process so that when he then comes to Corinth it is be in joy and not sorrow.
To help facilitate this joy, Paul calls upon the community to forgive this person for it is through his or her action that not just Paul was hurt but the whole community. Through the action of forgiving, the community can actually defeat the efforts of Satan to pull the community apart.
The next section seems to begin a section that speaks to Paul's work and commissioning Christ. While he began his ministry in Troas in fear and trepidation, his work was supported by God. It was the work of Christ that has lead he and the early church in a victorious procession. This victory is a wonderful aroma or bouquet.
This renewal takes shape in two manners in Nehemiah 8. The first is highly liturgical, as the law is read by Ezra. The people who gathered, did so to hear the law, they were not forced or even coerced, they came to hear the Word of God. While Ezra read, other Levites helped to interpret what was being said so that the people could understand. The response is rather surprising, the people wept. They wept as they remembered the past, they wept as they remembered God's faithfulness, they wept as they remembered their own failings to listen to God.
This is a truly important day in the life of Israel, for the date of the event will later become Rosh Hoshanah, New Years Day.
The second event, joins the present with the past. The elders of Israel gather and learn about the Festival of the Booths and all of Israel participates. They recall the journey of those who followed Joshua and how they lived in temporary dwellings and so they erected their own booths to recall the past work of God. This tradition continues today.
Luke 8
Having established that Jesus is a man of authority, astounding authority, and with deep compassion for the plight of others, Jesus gathers those who have heard his words and follow. Among them the twelve, but also women who provide for them out "of their resources." This is a rather interesting verse, the women are the ones who provide for the welfare of the twelve and Jesus. Truly, they have followed the example of the master who has come to serve, as they serve other as well. Not sure what the men's excuse is though.
Jesus begins teaching in parables, which is done spur thought but also to gather only those who are willing to struggle with what he is saying. The parable of the sower, certainly exemplifies the gathering of the disciples and the women, they have heard and now their faith is being demonstrated. But it would seem that something more is needed, as Jesus then speaks of not hiding a lamp under a jar. In other words, if you faith is growing, if your faith is a gift, if your faith is service, then it must be displayed.
Those who live out their faith, those who shine brightly in the world, are then the family of Christ. It is not a hereditary situation, it is a matter of faith that is alive and demonstrated. Not like the disciples in the boat. Yet even this example demonstrates Jesus' power, he commands the natural elements, and in the story of the Gerasene Demoniac, the spirits as well. It is this kind of faith and trust in God that can be the power of the believers.
To have belief is not just to believe in Christ, but to believe in the impossible things that Jesus can do, such as the stories of the hemorrhaging woman or Jairus' daughter. It is to believe that this power of Jesus can heal and revive, can transform and inspire.
Backlogged Posts
2 Kings 1-3
It is important to keep in mind that 2 Kings is an arbitrary splitting of one unified text, Kings. The break seems to occur with death of Ahab but really nothing changes theologically or stylistically. The narrative continues to tell about the kings of Judah and Israel and how well they live up to the covenant with God.
In Seinfeld, Jerry had an antagonist, Newman, and whenever something would happen Jerry would always exclaim "Newman" in a sigh of disgust. It seems Elijah has the same effect on King Ahaziah. 2 Kings 1 begins with a quick aside that Moab has rebelled against Israel which could be because of Ahab's unjust rule. However, the story does not dwell on it.
Instead the story settles on an injured Ahaziah who sends for a prophecy of health from the god of Ekron, which was a Philistine city. God, upon hearing this, dispatches Elijah who turns the messengers of Ahaziah around and offers his own judgment. Ahaziah sends men to detain Elijah and that does not turn out too well, not for the men at least. Finally God relents and Elijah goes with the third captain, bears judgment against Ahaziah, who then dies.
In our story, Ahab is gone, Ahaziah is gone and now it is time for Elijah to depart. However, unlike these other two, Elijah does not die, but is taken up into heaven in an act that will become part of the lore of how he will return at the end of times.
In 2 Kings 2, the transition is made between Elijah and Elisha, literally the mantle is passed. Elisha approaches this with reluctance, at each stop he is told Elijah will be leaving but Elisha attempts to silence these other prophetic voices. At each stop, Elijah seeks to shake Elisha, to get him to stay or to turn back, but Elisha will not be shaken. This faith is reminiscent of Ruth with Naomi and counters the three time denial of Peter.
Finally they journey over the Jordan and they reverse the entrance of the Israelites into the Promised Land by parting the waters. Elisha now understands what is happening and seeks a double portion of Elijah's spirit, in essence he is asking for the inheritance of the oldest son from a father. Elijah understands that Elisha will be his successor but he also knows that it is not up to Elijah it is up to God.
As the chariot comes and takes takes Elijah away, Elisha is confirmed as his successor as well as inherits not only the double portion but the mantle as well. With it, he parts the water and returns. His status as Prophet is confirmed as he purifies the water, in an act like Moses. And he then taught the local boys a lesson not to make fun of bald people, not sure the point of that, by calling out bears to maul them. Don't mess with Elisha!
We now revisit the rebellion of Moab in 2 Kings 3. The new king of Israel, Jehoram, another son of Ahab decides to address this rebellion and sends to the king of Judah, Jehoshaphat, who also enlists the aid of the king of Edom, related to Israel by the blood of Jacob for Esau is seen as the progenitor of Edom. So the three kings march out to Moab to find not water and not army waiting for them. They assume that all is lost, that they are being handed over to Moab.
They send for Elisha, who holds the same opinion of Jehoram that Elijah held for Ahab and Ahaziah. But since King Jehoshaphat is present, Elisha offers the sign of water and victory. Sure enough the next morning water appears, seemingly from no where, and the armies of Israel, Judah and Edom route Moab.
2 Corinthians 2
In this section, we find reference to a "letter of tears" that Paul has sent yet we do not have a copy of, a letter that was sent instead of a visit by Paul that speaks to a grievance or wrongdoing by a member of the Corinthian community or a visitor to the Corinthian community against Paul. It is Paul's hope that the letter will help the healing process so that when he then comes to Corinth it is be in joy and not sorrow.
To help facilitate this joy, Paul calls upon the community to forgive this person for it is through his or her action that not just Paul was hurt but the whole community. Through the action of forgiving, the community can actually defeat the efforts of Satan to pull the community apart.
The next section seems to begin a section that speaks to Paul's work and commissioning Christ. While he began his ministry in Troas in fear and trepidation, his work was supported by God. It was the work of Christ that has lead he and the early church in a victorious procession. This victory is a wonderful aroma or bouquet.
Wednesday, July 10, 2013
Nehemiah 5-6 & Luke 7 plus 1 Kings 22 & Psalms 60-61
Nehemiah 5 presents a problem for us, it does not seem to fit into the chronology of events. It is not likely that this issue of over taxation and hunger occured during this period as they were doing the work of rebuilding the wall. Most commentators pair this up with later chapters such as 12 and 13. However, for our own purposes we will address it here.
The one continuity within all this structure is Nehemiah's reforming tendency; even as he rebuilds the walls around Jerusalem, he must also rebuild the relationships within the community of Israel. It would seem that the rich and/or the nobles have created a society in which the average Judean was being over taxed or were being forced to give over too much of their own possessions to their landlords or those holding liens so much so that they were starving.
Nehemiah gathers the rich and the noble together and challenges them to live into the ideals of the covenant formed in Sinai; to protect the community and to show the nations that Israel is different. Nehemiah includes himself in this, for he does not take the portion of goods and food that is due to the governor. Nehemiah works to bring justice back to Jerusalem.
Back to the story at hand; the building of the walls. It would seem that while the work continues, the neighbors to the north and east are concerned and still try and meddle. Nehemiah 6 demonstrates this meddling that first seeks to pull Nehemiah away from the task, potentially by doing ill to Nehemiah. When Nehemiah rebuffs these efforts, the enemies turn to false claims of sedition. However, the former cup bearer to Artaxerxes calls their bluff, confident in his relationship with the emperor.
They then turn to internal dissent by setting up a false prophet as well as rounding up a "letter writing campaign." All with the purpose of discrediting Nehemiah. However, all is for naught, Nehemiah sees through it all and recognizes the evil around him. He stays focused on the task but does take time to ask God to remember the evil doers when it is appropriate.
Finally, the wall is completed in a time that impresses upon the region that God is once again active in Jerusalem.
Luke 7
This chapter opens with stories with overtones from other biblical narratives. The encounter with the Roman centurion seems to be similar to Peter's encounter with Cornelius in Acts 10, while Jesus encounter with the widow of Nain bears a resemblance to Elijah's reviving the widows son. The stories about Jesus speak to his power to heal, he power of command but also speak clearly to his authority. The Roman centurion already understands this, the question then becomes, why do not others?
If the centurion demonstrates Jesus' power and authority, the story with widow speaks to Jesus' compassion and his ability to ministry through his compassion. He is deeply moved and acts to do the impossible. Clearly, this man, Jesus, is different. He has authority and he cares.
When John the Baptist sends disciples to inquire of Jesus, of whether Jesus is the one John is looking for. Jesus responds, that yes, he is the one with the authority, he is the one with the prophetic calling, he is the one who is fulfilling scripture. Jesus continues, he points out that the appearance of John and of Jesus means a new time has come, and therefore the people must recognize the signs that a new time is dawning.
Part of this new time that is dawning is new life and the encounter with Simon and the woman reflects the new life that Jesus offers. Who will live out of the grace and mercy of God? Who will be thankful when it is offered? Those who seek it, and those prepared to accept it.
Backlogged posts
1 Kings 22
As the first Book of Kings comes to a close, so does the reign of King Ahab. However, as with all the stories about Ahab, it is not without intrigue, insight and irony.
As the chapter begins we are not sure what to expect. God has been with Israel and lead it to victories, but a dark cloud is hanging over Ahab. When King Jehoshaphat, so that is where that name comes from, comes up from Judah to Israel to entreat Ahab to join him in a quest to free Ramoth-Gilead from the Arameans, it would seem that another victory is coming. Ah, but first the kings must entreat God.
So Ahab calls together 400, and they all predict a victory. Jehoshaphat should be satisfied but is not, so Micaiah, the only time he is referenced in the bible, is called and Ahab assumes it will not go well. Micaiah though offers an interesting prophecy, go and a king will be victorious. Since Ahab is weary of Micaiah, he notices that Miciah does not mention which king, so he presses him for further elaboration. Micaiah tells the truth, Ahab is doomed.
If that is so, how does Micaiah reconcile the prediction of the other prophets. Well, that is simple, a lying spirit sent by God. Well, we know that Micaiah is correct, but it seems that Ahab does not believe. His loss, he dies a slow death and the words of Elijah is confirmed.
While the end of the chapter seems to tell the end of Ahaziah, we will pick up his story in 2 Kings 1 so no need to dwell on it now.
Psalms 60-61
This psalm speaks to the anxiety and fear of a people who have seen defeat on the battlefield. While references are made to the absence of God and cosmic forces that seem to be against Israel, it would seem that the real enemy might be coming from Edom. The places that are referenced in Psalm 61 would form a region in the central of David's kingdom, so the people of Israel are fearing that the very existence of people and nation are at stake.
The people know that in order for victory to be achieved, they must be accompanied by God. So now they are seeking God's action to rescue them.
Whereas it would seem that Psalm 60 is a communal plea for assistance, Psalm 61 seems to be more of an individual one. The psalmist is at the "end of the earth" or at the end of their rope. He or she is seeking refuge and relief and know that that will only come from God. The plea to protect the king is recognition that the Davidic monarchy is part of God's plan to provide shelter.
The one continuity within all this structure is Nehemiah's reforming tendency; even as he rebuilds the walls around Jerusalem, he must also rebuild the relationships within the community of Israel. It would seem that the rich and/or the nobles have created a society in which the average Judean was being over taxed or were being forced to give over too much of their own possessions to their landlords or those holding liens so much so that they were starving.
Nehemiah gathers the rich and the noble together and challenges them to live into the ideals of the covenant formed in Sinai; to protect the community and to show the nations that Israel is different. Nehemiah includes himself in this, for he does not take the portion of goods and food that is due to the governor. Nehemiah works to bring justice back to Jerusalem.
Back to the story at hand; the building of the walls. It would seem that while the work continues, the neighbors to the north and east are concerned and still try and meddle. Nehemiah 6 demonstrates this meddling that first seeks to pull Nehemiah away from the task, potentially by doing ill to Nehemiah. When Nehemiah rebuffs these efforts, the enemies turn to false claims of sedition. However, the former cup bearer to Artaxerxes calls their bluff, confident in his relationship with the emperor.
They then turn to internal dissent by setting up a false prophet as well as rounding up a "letter writing campaign." All with the purpose of discrediting Nehemiah. However, all is for naught, Nehemiah sees through it all and recognizes the evil around him. He stays focused on the task but does take time to ask God to remember the evil doers when it is appropriate.
Finally, the wall is completed in a time that impresses upon the region that God is once again active in Jerusalem.
Luke 7
This chapter opens with stories with overtones from other biblical narratives. The encounter with the Roman centurion seems to be similar to Peter's encounter with Cornelius in Acts 10, while Jesus encounter with the widow of Nain bears a resemblance to Elijah's reviving the widows son. The stories about Jesus speak to his power to heal, he power of command but also speak clearly to his authority. The Roman centurion already understands this, the question then becomes, why do not others?
If the centurion demonstrates Jesus' power and authority, the story with widow speaks to Jesus' compassion and his ability to ministry through his compassion. He is deeply moved and acts to do the impossible. Clearly, this man, Jesus, is different. He has authority and he cares.
When John the Baptist sends disciples to inquire of Jesus, of whether Jesus is the one John is looking for. Jesus responds, that yes, he is the one with the authority, he is the one with the prophetic calling, he is the one who is fulfilling scripture. Jesus continues, he points out that the appearance of John and of Jesus means a new time has come, and therefore the people must recognize the signs that a new time is dawning.
Part of this new time that is dawning is new life and the encounter with Simon and the woman reflects the new life that Jesus offers. Who will live out of the grace and mercy of God? Who will be thankful when it is offered? Those who seek it, and those prepared to accept it.
Backlogged posts
1 Kings 22
As the first Book of Kings comes to a close, so does the reign of King Ahab. However, as with all the stories about Ahab, it is not without intrigue, insight and irony.
As the chapter begins we are not sure what to expect. God has been with Israel and lead it to victories, but a dark cloud is hanging over Ahab. When King Jehoshaphat, so that is where that name comes from, comes up from Judah to Israel to entreat Ahab to join him in a quest to free Ramoth-Gilead from the Arameans, it would seem that another victory is coming. Ah, but first the kings must entreat God.
So Ahab calls together 400, and they all predict a victory. Jehoshaphat should be satisfied but is not, so Micaiah, the only time he is referenced in the bible, is called and Ahab assumes it will not go well. Micaiah though offers an interesting prophecy, go and a king will be victorious. Since Ahab is weary of Micaiah, he notices that Miciah does not mention which king, so he presses him for further elaboration. Micaiah tells the truth, Ahab is doomed.
If that is so, how does Micaiah reconcile the prediction of the other prophets. Well, that is simple, a lying spirit sent by God. Well, we know that Micaiah is correct, but it seems that Ahab does not believe. His loss, he dies a slow death and the words of Elijah is confirmed.
While the end of the chapter seems to tell the end of Ahaziah, we will pick up his story in 2 Kings 1 so no need to dwell on it now.
Psalms 60-61
This psalm speaks to the anxiety and fear of a people who have seen defeat on the battlefield. While references are made to the absence of God and cosmic forces that seem to be against Israel, it would seem that the real enemy might be coming from Edom. The places that are referenced in Psalm 61 would form a region in the central of David's kingdom, so the people of Israel are fearing that the very existence of people and nation are at stake.
The people know that in order for victory to be achieved, they must be accompanied by God. So now they are seeking God's action to rescue them.
Whereas it would seem that Psalm 60 is a communal plea for assistance, Psalm 61 seems to be more of an individual one. The psalmist is at the "end of the earth" or at the end of their rope. He or she is seeking refuge and relief and know that that will only come from God. The plea to protect the king is recognition that the Davidic monarchy is part of God's plan to provide shelter.
Tuesday, July 9, 2013
Nehemiah 3-4 & Luke 6 plus 1 Kings 20--21 & 2 Corinthians 1
Following the people's commitment to rebuilt the walls comes the building itself in Nehemiah 3. The narrative reads as a list of those who did the work, or at least those who financed the work on the wall. A couple of points stand out for our notice.
- Most of the work takes place on the north wall which was the wall that lead to the main roads leading to Jerusalem. As such, the north wall would take the brunt of any attack. It would seem that a primary goal in rebuilding the wall was to provide for the defense of the city.
- The work was mostly done by those with residence next to the walls and families were assigned the section of the wall in front of their homes. This was a simple method of assuring the work was done and no one could argue about who was doing what work or which section.
But what to do while the work was taking place? It would seem Judah's neighbors to the north, Samaria, and to the east, Ammon, were not please with the rebuilding efforts. Whether they wished to see Jerusalem weak and open to raids or perhaps feared a revived Judah is unknown, but it is clear in Nehemiah 4 that they wish to halt or at least show the building process.
Nehemiah must now plan for the defense of the city even as the wall is incomplete. He wisely positions large group of armed men in the gaps to demonstrate strength and can be seen. He also position troops by the builders, who themselves work with a sword nearby, ready to repulse any invasion that might be tempted. Perhaps these actions were enough, for no attacks are mentioned. Perhaps they will come soon?
Luke 6
The questions of the religious leaders continue to confront Jesus, attempting to trip him up. The first is targeted at the followers of Jesus, perhaps the Pharisees were afraid to confront Jesus personally so they go after his followers. Jesus will have none of it and defends his followers by referring to scripture. In so doing Jesus establishes his own authority by referring to scripture but then also points to himself as the Son of Man or the Messiah in his answer.
Again, Jesus now is attacked for his own Sabbath violations, but Jesus takes this opportunity to establish the danger of following rituals as opposed to make moral and ethical decisions based upon the ordinances of God. Whereas the Pharisees have chosen to make all violations equal, Jesus demonstrates that there are moral imperatives that supersede these violations, one size does not fit all. It "work" means giving life or renewing life, then this work is okay on the Sabbath.
Perhaps these challenges lead Jesus to realize a need to expand the ministry and he calls and appoints the twelve apostles, who are his chosen messengers. They will now assist Jesus in his mission both while Jesus is present and after Jesus is gone.
In a scene reminiscent of Moses descending from Mt. Sinai to offer the covenant to Israel, Jesus descends from the high place to the plain and offers the Sermon on the Plain, similar to Matthew's Sermon on the Mount. Jesus begins to outline the moral imperatives that he is speaking about and forms the guidelines for how this new community will live together.
Backlogged Posts:
1 Kings 20 is a rather confusing chapter if for no other reason than it seems that God is actually helping Ahab and instead of Elijah being the prophet two unnamed prophets provide the guidance and condemnation.
It would seem that Aram, modern day Syria, is continuing to harass the northern kingdom of Israel. Ever since the death of David, Aram has provided a constant source of conflict to Israel. The king musters support from 32 other kings, understand this to mean that leaders of 32 cities have come to join the king of Aram, and they come against Samaria, the capital of Israel.
The king sends messengers seeking the capitulation of the city but the first message evidently was not harsh enough because Ahab is okay with the terms. So the king sends new messengers with terms that Ahab cannot live with. It would seem that the Arameans want to provoke a war and not just have a peaceful surrender.
The first unnamed prophet appears on the scene and advises Ahab on his strategy, which leads to military victory but not the death of the king of Aram. The Arameans regroup with a plan to attack in the spring in the plains of the region and insult God by claiming that God's authority ends at the mountains. Well, they learn the hard way the error of their theology. God leads an outnumbered Israelite army to victory and the king of Aram comes forward pleading for his life, which Ahab offers to him.
This further infuriates unnamed prophet number two who believes that the king of Aram is part of the ban and must be put to death. Since Ahab fails at this particular situation, judgement is rendered upon him.
Ahab is not a good listener, and is kind of pouty to be honest, if 1 Kings 21 is true. Ahab breaks many commandments, he covets the possession of his neighbor, he fails to keep the law of God which means a person was not supposed to sell their ancestral home and he benefits from the murder of another. Yes, wife Jezebel is part of this but Ahab is the prime problem.
In coveting Naboth's property, he is already breaking a commandment, not that it seems he is very concerned about them. He then throws a fit and holds his breath til he turns blue, not really but I would not have put it past him. So annoying is he that his wife asks what the problem is which leads Jezebel to take action. In stories like this, we wonder who the real ruler was.
Jezebel then convinces others to bear false witness, anyone recall is lying as one of the commandments? And then Naboth is murdered based upon this false witness. So if you are keeping score, that is three commandments that the crown has broken.
Elijah is sent to pronounce judgement and he does. It seems that Ahab is scared straight, at least for a little while anyway because God relents in God's punishment and now will destroy Ahab's son, not Ahab. How nice.
2 Corinthians 1
The second letter to the Corinthians is a very difficult text to get a handle on, primarily because we do not truly understand what prompts the letter. Well, we do, but we do not have all the texts and exchanges between Paul and the Corinthians to create a pure picture. Seemingly at the heart of the issue is that following Paul's founding of the community, another group of missionaries who were Jewish-Christians came to Corinth and criticized Paul and began to sow seeds of unrest. It is believed that a total of four letters were sent by Paul and this second letter might be a combination of two of them but at least a third is lost to us. See what I mean? So we make do and do our best.
Paul opens the letter in typical fashion, pointing to himself as the author and mentioning his colleague Timothy, who will be send ahead of Paul to Corinth. We then begin to get a flavor for Paul's mood as he begins to speak of suffering and the comfort he finds in God during his suffering. We do not actually know the nature of this suffering, but we do know that Paul has found get consolation for his suffering in God, for it is God who offers mercy and salvation. This is comfort to the afflicted in knowing that God will provide. This is not a panacea, Paul's suffering is not lifted, but he knows that Jesus suffered like Paul and will lead Paul into a greater place. Even greater, since Jesus suffered, Jesus willingly suffers with Paul so that Paul is not alone or forsaken. This is the consolation that Paul speaks of.
Paul also knows that not just consolation is offered but deliverance. God delivers God's people from suffering, that is the history of God. That is also the reality of God. Our suffering is not in vain, not is it the end, but we will be delivered by God from our suffering. "Deliver us from evil" that is what we pray that is what God does.
It would seem as if some have criticized Paul for not coming back to Corinth and/or changing his plans, to which Paul responds that like God, he has always been for Corinth and will continue to be but he also has a faithfulness to his calling. His actions reflect his faithfulness to God, as well as to Corinth.
Paul opens the letter in typical fashion, pointing to himself as the author and mentioning his colleague Timothy, who will be send ahead of Paul to Corinth. We then begin to get a flavor for Paul's mood as he begins to speak of suffering and the comfort he finds in God during his suffering. We do not actually know the nature of this suffering, but we do know that Paul has found get consolation for his suffering in God, for it is God who offers mercy and salvation. This is comfort to the afflicted in knowing that God will provide. This is not a panacea, Paul's suffering is not lifted, but he knows that Jesus suffered like Paul and will lead Paul into a greater place. Even greater, since Jesus suffered, Jesus willingly suffers with Paul so that Paul is not alone or forsaken. This is the consolation that Paul speaks of.
Paul also knows that not just consolation is offered but deliverance. God delivers God's people from suffering, that is the history of God. That is also the reality of God. Our suffering is not in vain, not is it the end, but we will be delivered by God from our suffering. "Deliver us from evil" that is what we pray that is what God does.
It would seem as if some have criticized Paul for not coming back to Corinth and/or changing his plans, to which Paul responds that like God, he has always been for Corinth and will continue to be but he also has a faithfulness to his calling. His actions reflect his faithfulness to God, as well as to Corinth.
Monday, July 8, 2013
Nehemiah 1-2 & Psalm 78: 1-37 plus 1 Kings 18-19 & 1 Corinthians 16
Well, it has been a little bit hectic recently and if you have been following the blog posts, you know I am way behind. Well, today I will begin the job of getting caught up. The plan will be to start with the current date and also add a backlogged posting. Hopefully by the end of July I will be all caught up.
The Book of Nehemiah continues in the story that began in Ezra. Frequently the books are seen as one work, possibly written by the same author of 1 & 2 Chronicles. The span of Ezra and Nehemiah cover the years of the Persian conquest of the Babylonian empire and the attempts to rebuilt Israel, seen particularly in the rebuilding of the temple. The period of time is roughly the 6th and 5th Century BCE.
It would seem that a recent attack has been levied against the city of Jerusalem as Nehemiah 1 begins. Messengers have come to Nehemiah, a servant in the court of Artaxerxes the emperor of Persia, with news telling Nehemiah of the attack. It would seem that Jerusalem is a shell of itself, broken and unable to defend itself against any kind of attack.
Nehemiah's response to the news is to offer a prayer to God to look with favor upon God's children. Nehemiah recalls that God had promised to remove Israel from the land should they fail to follow God, but Nehemiah also lays forth the challenge to God that if Israel calls upon God, God will forgive Israel and bring it back to the land.
In order to make this happen, Nehemiah willingly confesses the sin of Israel, they have sinned against God. The renewal needed must begin by first seeking forgiveness for sins of the past. Nehemiah's message to God is, "we have learned our lesson."
Nehemiah now begins to stir up the courage to confront Artaxerxes. It would seem that perhaps four months have passed between the news that came to Nehemiah and his conversation with the emperor. Being the royal cup-bearer, Nehemiah has achieved a high status in the court since he must protect the emperor from being poisoned, as such he is close enough to be able to ask the emperor the tough questions.
It is highly likely that the raid upon Jerusalem occurred because of the emperor's neglect of or bad feelings toward Jerusalem. Notice the Nehemiah carefully omits the name of the city he is from. Eventually Nehemiah is able to get the support of the emperor to rebuild Jerusalem and while he never truly asks for it, becomes the governor of the region.
Nehemiah obtains letters to support his work and he is wise in doing so because his neighboring governors are not pleased. It is clear that they do not want the venture to succeed to Nehemiah must be very careful. Upon arriving in the city, Nehemiah conducts a night tour of the walls and sees how decrepit they are. He then urges the people to rebuild.
He is immediately challenged by the surrounding lands who charge Nehemiah with working against the king, Artaxerxes. Nehemiah, however, now trusts in God, "Our God will see our venture through." The work to rebuild begins.
Psalm 78:1-37
This is a historical psalm that recounts the story of Israel from the Exodus into the Wilderness. It speaks of God's faithfulness and glory in liberating Israel but demonstrates Isreal's fickleness in response. The shift in verse 8 speaks of the failure of Israel to enter into the Promised Land for fear of the residents and the resulting 40 year wandering. It also recounts the "murmuring" tradition of the complaining people who receive everything they need to live, yet complain for more.
Backlogged:
We pick up the story of Elijah and the land of Israel that is in a severe drought and famine. Elijah is sent to Ahab to announce that God will relent and provide rain in 1 Kings 18. Before this occurs, we are introduced to the character of Obadiah, who while a servant of Ahab, is a servant of God. He has worked to protect prophets that Queen Jezebel would rather have killed.
In an encounter Elijah meets Obadiah and tells Obadiah to carry work to Ahab that Elijah is coming to him. Obadiah, in a funny exchange, wonders what sin he has committed that he is the one to bear this news to Ahab for he knows that Ahab will probably kill him bearing the news. However it occurs, Elijah encounters Ahab and the priests of Baal which leads to a challenge to occur at Carmel.
Both the prophets of Baal and Elijah shall attempt to call down fire from heaven as a sign of the power of the gods that they serve. The prophets of Baal go first and achieve nothing but the ridicule of Elijah. Elijah then has a turn at it and in a rather arrogant display has his wood doused with water three times. However, when Elijah prays to God, fire descends upon the altar and Elijah wins the challenge. He then kills all the other prophets.
While no rain comes, Elijah yet encourages Ahab to celebrate with food and drink. As Ahab heads home on his chariot, the sports car of the day, Elijah runs along him, propelled by the power of God.
It would seem that Elijah's victory is short lived. In 1 Kings 19, we read of Jezebel's wraith as her gods have been defeated. She seeks out the head of Elijah who now flees and complains to God of how miserable he is and he has not lived up to his ancestors. God extends mercy and compassion to Elijah, cares for him by sending an angel to care for him.
Finally, Elijah makes it to Horeb, which is the northern tradition's name for Sinai, in other words, Elijah goes back to the place of the covenant. God greets him there and asks what he is doing there. Again, Elijah offers his complaint. So God offers up a rare treat. In the place that Moses spoke to God, Elijah will see God, or at least part of God.
We have the wonderfully encounter of Elijah finding God not in the storm or the earthquake or the fire, but in the still small voice. God speaks to Elijah and recommissions him for his next phase of ministry. God also announces that another will follow in Elijah's footsteps.
Renewed, Elijah leaves Sinai and encounters Elisha, the Word of God becomes to come true.
1 Corinthians 16
So we reach the end of Paul's first letter to the Corinthians and he reminds them to be faithful to the giving to the community of need in Jerusalem. At each stop, Paul was very careful to collect donations to send home to the church of Jerusalem to care for the vulnerable there. He also informs the community of his travel plans and urges them to look for Timothy who will come to them soon.
Paul urges the community to remain faithful and vigilant to hear the words of Paul's coworkers, Stephanas, Fortunatus and Achaicus. He closes with greetings from the community in Asia and from Aquila and Priscilla, another reference to female leadership in the early church.
Finally, Paul offers his blessing.
The Book of Nehemiah continues in the story that began in Ezra. Frequently the books are seen as one work, possibly written by the same author of 1 & 2 Chronicles. The span of Ezra and Nehemiah cover the years of the Persian conquest of the Babylonian empire and the attempts to rebuilt Israel, seen particularly in the rebuilding of the temple. The period of time is roughly the 6th and 5th Century BCE.
It would seem that a recent attack has been levied against the city of Jerusalem as Nehemiah 1 begins. Messengers have come to Nehemiah, a servant in the court of Artaxerxes the emperor of Persia, with news telling Nehemiah of the attack. It would seem that Jerusalem is a shell of itself, broken and unable to defend itself against any kind of attack.
Nehemiah's response to the news is to offer a prayer to God to look with favor upon God's children. Nehemiah recalls that God had promised to remove Israel from the land should they fail to follow God, but Nehemiah also lays forth the challenge to God that if Israel calls upon God, God will forgive Israel and bring it back to the land.
In order to make this happen, Nehemiah willingly confesses the sin of Israel, they have sinned against God. The renewal needed must begin by first seeking forgiveness for sins of the past. Nehemiah's message to God is, "we have learned our lesson."
Nehemiah now begins to stir up the courage to confront Artaxerxes. It would seem that perhaps four months have passed between the news that came to Nehemiah and his conversation with the emperor. Being the royal cup-bearer, Nehemiah has achieved a high status in the court since he must protect the emperor from being poisoned, as such he is close enough to be able to ask the emperor the tough questions.
It is highly likely that the raid upon Jerusalem occurred because of the emperor's neglect of or bad feelings toward Jerusalem. Notice the Nehemiah carefully omits the name of the city he is from. Eventually Nehemiah is able to get the support of the emperor to rebuild Jerusalem and while he never truly asks for it, becomes the governor of the region.
Nehemiah obtains letters to support his work and he is wise in doing so because his neighboring governors are not pleased. It is clear that they do not want the venture to succeed to Nehemiah must be very careful. Upon arriving in the city, Nehemiah conducts a night tour of the walls and sees how decrepit they are. He then urges the people to rebuild.
He is immediately challenged by the surrounding lands who charge Nehemiah with working against the king, Artaxerxes. Nehemiah, however, now trusts in God, "Our God will see our venture through." The work to rebuild begins.
Psalm 78:1-37
This is a historical psalm that recounts the story of Israel from the Exodus into the Wilderness. It speaks of God's faithfulness and glory in liberating Israel but demonstrates Isreal's fickleness in response. The shift in verse 8 speaks of the failure of Israel to enter into the Promised Land for fear of the residents and the resulting 40 year wandering. It also recounts the "murmuring" tradition of the complaining people who receive everything they need to live, yet complain for more.
Backlogged:
We pick up the story of Elijah and the land of Israel that is in a severe drought and famine. Elijah is sent to Ahab to announce that God will relent and provide rain in 1 Kings 18. Before this occurs, we are introduced to the character of Obadiah, who while a servant of Ahab, is a servant of God. He has worked to protect prophets that Queen Jezebel would rather have killed.
In an encounter Elijah meets Obadiah and tells Obadiah to carry work to Ahab that Elijah is coming to him. Obadiah, in a funny exchange, wonders what sin he has committed that he is the one to bear this news to Ahab for he knows that Ahab will probably kill him bearing the news. However it occurs, Elijah encounters Ahab and the priests of Baal which leads to a challenge to occur at Carmel.
Both the prophets of Baal and Elijah shall attempt to call down fire from heaven as a sign of the power of the gods that they serve. The prophets of Baal go first and achieve nothing but the ridicule of Elijah. Elijah then has a turn at it and in a rather arrogant display has his wood doused with water three times. However, when Elijah prays to God, fire descends upon the altar and Elijah wins the challenge. He then kills all the other prophets.
While no rain comes, Elijah yet encourages Ahab to celebrate with food and drink. As Ahab heads home on his chariot, the sports car of the day, Elijah runs along him, propelled by the power of God.
It would seem that Elijah's victory is short lived. In 1 Kings 19, we read of Jezebel's wraith as her gods have been defeated. She seeks out the head of Elijah who now flees and complains to God of how miserable he is and he has not lived up to his ancestors. God extends mercy and compassion to Elijah, cares for him by sending an angel to care for him.
Finally, Elijah makes it to Horeb, which is the northern tradition's name for Sinai, in other words, Elijah goes back to the place of the covenant. God greets him there and asks what he is doing there. Again, Elijah offers his complaint. So God offers up a rare treat. In the place that Moses spoke to God, Elijah will see God, or at least part of God.
We have the wonderfully encounter of Elijah finding God not in the storm or the earthquake or the fire, but in the still small voice. God speaks to Elijah and recommissions him for his next phase of ministry. God also announces that another will follow in Elijah's footsteps.
Renewed, Elijah leaves Sinai and encounters Elisha, the Word of God becomes to come true.
1 Corinthians 16
So we reach the end of Paul's first letter to the Corinthians and he reminds them to be faithful to the giving to the community of need in Jerusalem. At each stop, Paul was very careful to collect donations to send home to the church of Jerusalem to care for the vulnerable there. He also informs the community of his travel plans and urges them to look for Timothy who will come to them soon.
Paul urges the community to remain faithful and vigilant to hear the words of Paul's coworkers, Stephanas, Fortunatus and Achaicus. He closes with greetings from the community in Asia and from Aquila and Priscilla, another reference to female leadership in the early church.
Finally, Paul offers his blessing.
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