Daniel
Chapter 7 starts a new section in Daniel. From here to pretty much the end we leave the stories behind and are treated to a series of mostly apocalyptic visions. The audience for these visions are probably Jews living in the Maccabean period, after the return to Jerusalem and during the reign of the Seleucids, the Greek empire in the Near East after the death of Alexander the Great. This history is, for the most part, the subject matter of the visions.
The first scene with the animals most likely describes a series of empires: perhaps Babylon, then Medes Persians and finally the Greeks. The little horn is probably Antiochus IV Epiphanies who usurped the throne from his brother, Demetrius. Antiochus is one of the supreme bad guys for the Jews who returned from exile. He is well known for desecrating the temple and setting up worship of gods in the temple.
The scene in heaven describes the noise of the horn's arrogant words and his destruction and then the vindication of Israel by the ascension of the "son of man (one like a human being). This is the passage Jesus often refers to we he talks about the Son of Man "coming in the clouds." It is not an allusion to the Second Coming, but an interpretation of Daniel, using it to refer to his death, resurrection and ascension.
Notice Daniel himself seeks interpretation for these terrifying visions. The great kingdom which conquers all others is almost certainly the one belonging to Alexander the Great. Antiochus disrupted much of the Jewish religious observances; he was also the first Hellenistic king to refer to himself as divine on his coinage.
8: The second vision. Again this vision tells the story of the fall of the Medeo/Persian empire at the hands of Alexander the Great, the splitting of his kingdom after his death and the reign of Antiochus.
9: Daniel's prayer and visitation. Daniel is attempting to resolve a couple of issues and seeks to understand when some of these events will happen. After his prayer, which focuses mostly on the forgiveness of sins which will lead to a return from exile, he receives a visitor with some information. The timing works out for the edict which returned the Jews to Jerusalem as well as the rise of Antiochus.
10-12 is all part of a single visionary event. Daniel sees what is probably an angel, likely Gabriel again. Gabriel has just returned from conflict, having been freed by Michael. The events of the earthly realm are reflected in the heavenly realm - this is a major point in the apocalyptic genre. We hear another retelling of Antiochus and his rise to power, after a more lengthy recounting of Alexander and his division of his kingdom. A good study Bible will help you trace with kings the vision is speaking about. Then the promise that this suffering would come to an end. Finally in 12. 2 we have the first, unalloyed description of resurrection, judgment and an eternal kingdom of light.
Psalm 137 is a lament psalm that begins with a beautiful pathos and ends with a grisly desire for revenge. It is a nice segue into Ezekiel which wrestles with this question of exile in a more subtle and thoughtful way that Daniel's stories of heroic perseverance.
Ezekiel
Strap on your boots, things are about to get wild. Ezekiel is out there. There's just no other way to put it. Of all the prophets he is the most enigmatic, puzzling, extreme, bizarre - and therefore one of the most fascinating.
Ezekiel can be understood, however, more clearly in the proper context - that is: the exile to Babylon. Most of the book was finished there and deals specifically with the subjugation by Babylon and is addressed both to those who are left in Jerusalem before its ultimate destruction, as well as those who have already been taken away - and finally to all those in exile after the final destruction. It was almost certainly written by Ezekiel, a priest and prophet, and his followers and was carefully preserved as a work of writing, as opposed to an oral history. Much of the chronology is carefully preserved.
The focus of the book deals with the deep questions of Israel's identity and its relationship with God during exile. Has God abandoned Jerusalem and the Temple? Is there a purpose or reason for this suffering and exile? How do the people interpret the exile? Ezekiel tries to address these questions in a thoughtful and profound way.
Chapters 1-24 takes place in the period of the first exile, but before the fall of Jerusalem. Ezekiel is among those who are exiled first and is living in Babylon. His prophecies are against those back home in Jerusalem, really the last standing city, where Zedekiah is king
1-3: The vision and the call: On July 31, 593 BC Ezekiel, a priest of Yahweh's temple was by the river (really a canal) Chebar, which is in the heart of Babylon. He has been taken away into exile, away from his temple, away from his home, away from everything that made his life what it was. Perhaps he was considering what he would do now, and what God might be up to.
On that day he receives an amazing vision. Notice how many times he uses the word "like." He is using metaphors for a transcendent reality. In the vision he sees the glory of Yahweh, enthroned upon a chariot, which is guarded by terrifying cherubim, traveling with him - into exile. Notice that the dome of the cosmos is upon the chariot and the throne is above that dome. A voice comes from the throne and commissions Ezekiel to be a priest and to speak the truth to the people. He will be as hard as flint, and unwavering. If he does not speak, he will be guilty of their blood. If he does speak, he will not.
Quite the way to open a book.
4-5: Symbolic actions describing the siege (remember Jeremiah and Kings). The first thing Ezekiel must do is lay on his side for over a year, symbolizing the punishment of Israel and then on the other side for 40 days symbolizing the siege of Jerusalem. He must eat coarse bread and measure water to symbolize the difficulty of the siege and cook in such a way that it symbolizes how the Jews will become ritually unclean in Babylon during their exile. You could say Ezekiel was an early performance artist.
Shaving someone's beard and hair was often a way of humiliating the defeated. Cannibalism is likely another reference to the siege. There is the common prophetic theme that Israel will become a "byword" they will become a proverb that warns of foolishness, disloyalty and injustice.
6: A prophecy against idolatry. We see the beginnings of the metaphor of idolatry as adultery that becomes a major theme in Ezekiel.
7: The end is come upon them. Here injustice is seen as the primary cause (v. 19).
8: While at a meeting with some leaders (perhaps they had come to hear the vision?) Ezekiel is taken on a journey by a heavenly being. The heavenly journey companion is a common theme in apocalyptic literature. He has a vision of the abominations in Jerusalem in the Temple. Likely this refers to the temple under the reign of Manasseh before the reforms of Josiah, but the image still remains. If you recall, Josiah was given a break because of his faithfulness, but was told the judgment would still come.
9: The punishment that falls on Jerusalem because of their unfaithfulness - told in the typical apocalyptic form. Earthly realities have a spiritual analog.
10-11: The heavenly beings who punish Jerusalem come to the temple. The image hear is like the vision in chapter 1. In a sense, it could be a flashback. It tells how the glory of God, which was in the temple amongst the cherubs in the temple is transfered to the chariot. The chariot then moves east, outside the city, to the Mount of Olives, which is one of the notable borders of the city (where the people will be judged (11.11). The vision from chapter 1 describes the chariot traveling with the people to exile, and is meant to be a vision of comfort.
In the midst of this vision, a prophecy of doom in heard in chapter 11, along with the prophecy that Pelatiah (a friend) will die. Ezekiel is given an assurance that God is with those in exile, and that they are the remnant that will one day return to the land.
12: Ezekiel is told to act like someone in exile. He sneaks out through the wall. The point is a symbolic act prophecy, proclaiming that those left in Jerusalem will be taken into exile as well. Ezekiel then eats with trembling, and assures the skeptics that these prophecies will be fulfilled. Again, he plays the part of the performance artist.
13: Ezekiel prophecies against the false prophets who were saying everything was okay. Many of the prophets had the same problem, especially Jeremiah. He also speaks against women who prophesied and used magic to attack or defend people. The talk about "hunting lives" likely refers to some form of stealing or imprisoning someone's soul.
14: Two issues: first loyalty to Yahweh is paramount. Leaders who come to seek God's counsel who are still idolaters will not get a word from God. Second - the judgment of Israel is inevitable. Sodom would have been saved if it had had 10 righteous in it, but not Jerusalem. Only righteous individuals will be saved.
15: analogy of useless wood. If the grape vine is not producing, you can't use it for carpentry. Wild vines might be poisonous. This is what Jerusalem is like, fit only to be burned.
16: Another allegory. Israel is a foundling that God raised and then married. He took care of her, but she became a whore, chasing after other gods, the power of other nations, and wealth through the neglect of the poor. God's punishment is now upon her and she will be humiliated and judged among the nations.
17: A fable against Zedekiah, who was put in power and then rebelled against Babylon. Later a messianic prophecy of a king (sprig) who will restore the kingdom and make Yahweh known.
18: The people in exile were blaming their parents for their current situation (a similar thing happens in Jeremiah). The argument that follows states that, first, the generation that Ezekiel is with is hardly blameless, and second, though the community suffers for the sin of one, if a person does what is right, they will live and not be under judgment. He does not let them get away with blaming their parents, however.
19: The lions and the vines are the kings of Judah, both who were deposed and taken away by Babylon.
20.1-44: August 14, 591 BC. A retelling of the history of Israel, showing their pattern of rebellion and their lack of loyalty to Yahweh and Yahweh's law. There is also a promise that the covenant would be renewed (apparently by force if necessary) and that they would be restored on Mt. Zion (the holy mountain).
20.45-21: The "Sword" prophecies really start hear, with a forest fire in the Negev (the southern desert), which is seen as a sword against Jerusalem. The sword - that is battle - is prepared. The Babylonian king uses divination to determine which rebel to attack first. The lot falls on Jerusalem, which will be destroyed, but the Ammonites are warned that their joy at being spared will not be long.
22: Three metaphors and judgments: Jerusalem is bloody, it is dross, it is corrupt. It violates the law of God, it commits injustice against the poor, it murders for gain, it is lewd and idolatrous. Therefore it will be destroyed.
23: Again we see adultery as a metaphor for Israel and Judah's disloyalty. Ezekiel sees alliances with these other nations as a big part of the problem. Rather than trusting in these alliances they should trust in Yahweh. Political pragmatism had nothing on Yahweh's geopolitical power.
Israel is Oholah - her (own) tent. Oholibah is Judah - my tent is in her. This of course refers to the temple which was in Jerusalem (in Judah). Judah suffers the worst punishment because God actually dwelt within her, rather than Israel, which built their own temples in Beth and Dan after the nations split.
The final part of the chapter, starting in v. 36, is what would have taken part in a Jewish court setting. God is the plaintive, bringing an indictment against Jerusalem for adultery. The evidence is laid out and Jerusalem is sentenced for the crime: public stoning.
24: January 15, 588 BC: The pot of Jerusalem (11.3) is not just going to cook the meat it is going to destroy it. The cauldron is a nasty, unclean pot, and it's contents will be burned up.
Ezekiel's wife dies, and he is told not to mourn, for the destruction of Jerusalem, and the ending of the people will leave them utterly dumbfounded. Ezekiel will no longer prophecy until news of the destruction of Jerusalem arrives. Then he will proclaim a new message of restoration.
25-32: This section, which I will simply summarize is a series of prophecies against foreign countries. Israel's antagonists will be judged and punished. This builds the bridge between the judgment of Judah and the promise of return. Once their enemies are defeated, they can return in peace. The nations which are judged are Ammon, Moab, Edom, Philisita, Tyre, Sidon and Egypt.
1 Timothy
For the background of the pastoral epistles, see the introduction to Titus. Timothy was a co-worker with Paul, often seen as a kind of protégé. He is mentioned quite a few times in Acts, and Paul mentions him in his letters frequently as well.
The letter itself is a kind of exhortative letter to encourage the young leader in the place of his ministry. It is mixed with advise, teaching, instruction, recommendations, warnings, even commiseration.
Perhaps because of this it is a largely disorganized letter compared to the other Pauline letters. It skips from subject to subject and then back again - sometimes even contradicting Paul's own arguments elsewhere (2.15).
The main concerns of this letter, like Titus, is to maintain the proper teaching that was handed down, to select good leaders and to maintain order in families. There is something very Puritan here, and you could almost see where the Puritan culture arises from these letters. On the other hand I doubt very seriously that Timothy's church was much like the Puritan communities.
2 Timothy
Here is much more personal letter than2 Timothy the first. Paul is almost certainly near death, and uses at the end (4.6-8) nearly every metaphor for life and death he has used in all his previous letters.
Indeed the letter is written by one who is close to death, and one who finds himself lonely at the end. He seeks to gather friends around and comforts himself with the gospel in 2.8-13.
Philemon
What can you say about Philemon? It is practically dripping with enuendo and allusions - even some sarcasm. The situation? Paul has encountered a slave, Onesimos, who belongs to Philemon (most likely). He writes to Philemon, probably to convince him that it would be better that Onesimos be free and be able to serve Paul. None of this is said in the open, however is strongly implied by 16 and 21. Notice Paul addresses the letter to the entire church (v. 2) - and Paul definitely makes it known that he wishes to ask out of love - not demand - though Philemon owes Paul everything (v. 19). We might take a look at this interesting book when next we gather.
1 Peter
First, the letters ascribed to Peter in the New Testament, were almost certainly not written by Peter. The Greek is too good for a Jewish fisherman, and the the concerns are more Hellenistic, and almost nothing written about Jesus reflects a writer who would have spent so much time with him. The Jesus here is the cosmic Christ, the one who transformed the universe and brought about a new age.
It is however, a letter, written probably around 90 AD, perhaps by the elder in 5.1 (notice not apostle). 1 Peter offers comfort in a time of social unrest, when the community of Christ is being ostracized by the local society. The are assured of their place as God's people and encouraged to endure.
1: The introduction, and a proclamation of the gospel. Then a call to holy living based on this new identity.
2-3.12 : The call to holy living continues, surrounded by examples of our identity in Christ, and is applied it to the congregation's relation with the state, and how it was lived out in the home, especially (apparently) with unbelievers. In each case the Christian is called to humility and patience and is reminded that actions speak louder than words.
3:13-5: Suffering for the good. Using Christ as an example, Christians are called to also live in obedience to the desire of God, even in the face of suffering. Suffering is not passive, but arises from an active life, one that sets aside old ways and acts in compassion. Suffering is a to be a witness for God's desire for all people. Those who suffer will be vindicated when God returns to fulfill God's kingdom. The letter ends with the typical greetings and encouragement.
Sunday, December 21, 2008
Monday, December 15, 2008
Lamentations/2 Chronicles 36/Daniel 1-6/Titus
Lamentations
It is a book devoted to one thing: lament, specifically lament over the fall of Jerusalem and the abandonment of that city by God. There is really no silver lining in this lament. It is bold, violent and brutal. It does not flinch or try to pretty up. It does not seek to make lemonade from lemons. It acknowledges the pain of the exile, the loss, the terror, the uncertain future. What hope it raises is quickly crushed.
Though often ascribed to Jeremiah by later centuries, older collections of the OT do not associate with the prophet. It's authorship is uncertain, and the Jeremiah connection maybe similar to other efforts to associate famous people with anonymous writings (David and psalms; Solomon and Proverbs and Songs of Songs etc.)
The lament is expressed in several voices. Sometimes it is as an onlooker, describing the event. Other times it is as the city itself mourning. Still others we hear the voice of the people of the city itself, crying out their lament. The complaint against God is found in chapter 3.
2 Chronicles
These events should be fairly familiar, since we have covered them in 2 Kings as well as Jeremiah. However, where Kings ends with the good treatment of Jehoiachin, Chronicles ends with a more obvious note of hope. It refers to Cyrus (the king of Persia, mentioned frequently in Isaiah, if you remember) who announces the return that we will pick up in Ezra and Nehemiah.
Daniel
Daniel as a book can be divided into 2 part. The first six chapters tell near-fanciful stories of the Jews sojourn in Babylon. The point of these stories is how these individuals maintained their Jewish identity in a foreign land by remaining loyal to Yahweh, and especially by following the convenantal Law.
The second half of the book is full of apocalyptic visions foretelling the fall of foreign nations and the restoration of Jerusalem and the Jewish people.
The book as a whole focuses on the preservation of the Jews during their exile and the faithfulness of God in these difficult times. It clearly is a collection of stories and visions meant to give hope to people during difficult times.
1: During an exile young nobility were often educated and taught in the captor's land. The hope was that this would lessen the tendency to rebellion. Daniel and his companions are given new names, which honor the primary gods of Babylon - Bel (or Marduk) and Nabu - the emperor's deity. They refuse to eat meat so as not to violate the Law and miraculously are healthier and fatter at the end of ten days. They are also ten times smarter and stronger than any of the other young men. They are rewarded with success because they followed the Law - even when it make sense at the time.
2: The dream and it's interpretation. Nebuchadnezzar will put the "wise men" to death unless they know both the dream and interpretation (Neb's volatility becomes a common theme in Daniel). Daniel is the only one who can do it, though he is determined to give credit to God alone. The figure with "feet of clay" is likely the Babylonian Empire, the Mede, Persian and finally the Greek. The Greek Empire of Alexander was split into four pieces at this death, Judea falling under Ptolemy. Nebuchadnezzar makes his first proclamation that Daniel's God is God of gods. It is not, however, an actual conversion.
3: The famous story of the fiery furnace. This was a favorite of the early Christians and often featured in their artwork. It is also given prominence in the most important day of the year, Pascha. Once again the 3 young men's loyalty to Yahweh pays off and Neb recognizes the power of their God.
4: The second dream and interpretation. Neb's pride is the catalyst for his downfall, but when he returns to sanity, he praises God. This is his firmest affirmation of the God of Daniel. The historicity of this event is very unlikely, though I have a note that there was another King of Babylon, Nabonidus, who suddenly and inexplicably left Babylon and spent many years in Northern Arabia. There is scroll in Qumran that tells of his healing by a Jewish exorcist after seven years of illness.
5: The writing on the wall. Belshazzar was Nabonidus son, not Neb's. He ruled as regent during the years of Nabonidus' absence. Mene, Tekel, Parsin are all related to weights and measures. You've been in the balance and found wanting - is a song by Johnny Cash about Belshazzar's feast. "Darius the Mede" is unknown, though there were several Persian kings named Darius.
6: Daniel and the lion's den. There are several parallels here with Esther which we'll read later. The unalterable law of the Medes and Persians and the plot against the hero by jealous courtiers. The angel in the den also recalls the one "like a son of god" in the fiery furnace, and Darius' letter is similar to the one written by Nebuchadnezzar.
Titus
Titus, along with 1&2 Timothy, are called the "Pastoral" Letters. It is certain that they were written in the later half of the first century, perhaps even into the early second. The concerns of the church and its organization has changed. The church has become more of an institution rather than a loosely affiliated group of house churches.
For this reason these books are often thought to have not been written by Paul the apostle, but some one else. This was a common practice in the ancient world, a much less literal culture. Some still argue for Pauline authorship, arguing that they were written much later in his life, likely after a time of imprisonment in Rome.
Titus is a short book, written to a leader in Crete, and its subject matter is straightforward. He makes recommendations on what kind of a person bishops should be. He warns against false teachers who wish to add things to the gospel. He then passes on the typical "house teachings," that is the wisdom to maintain a peaceful house. From 2.11 to 3.8 is a beautiful presentation of thee gospel and a reminder of what this new life is all about.
It is a book devoted to one thing: lament, specifically lament over the fall of Jerusalem and the abandonment of that city by God. There is really no silver lining in this lament. It is bold, violent and brutal. It does not flinch or try to pretty up. It does not seek to make lemonade from lemons. It acknowledges the pain of the exile, the loss, the terror, the uncertain future. What hope it raises is quickly crushed.
Though often ascribed to Jeremiah by later centuries, older collections of the OT do not associate with the prophet. It's authorship is uncertain, and the Jeremiah connection maybe similar to other efforts to associate famous people with anonymous writings (David and psalms; Solomon and Proverbs and Songs of Songs etc.)
The lament is expressed in several voices. Sometimes it is as an onlooker, describing the event. Other times it is as the city itself mourning. Still others we hear the voice of the people of the city itself, crying out their lament. The complaint against God is found in chapter 3.
2 Chronicles
These events should be fairly familiar, since we have covered them in 2 Kings as well as Jeremiah. However, where Kings ends with the good treatment of Jehoiachin, Chronicles ends with a more obvious note of hope. It refers to Cyrus (the king of Persia, mentioned frequently in Isaiah, if you remember) who announces the return that we will pick up in Ezra and Nehemiah.
Daniel
Daniel as a book can be divided into 2 part. The first six chapters tell near-fanciful stories of the Jews sojourn in Babylon. The point of these stories is how these individuals maintained their Jewish identity in a foreign land by remaining loyal to Yahweh, and especially by following the convenantal Law.
The second half of the book is full of apocalyptic visions foretelling the fall of foreign nations and the restoration of Jerusalem and the Jewish people.
The book as a whole focuses on the preservation of the Jews during their exile and the faithfulness of God in these difficult times. It clearly is a collection of stories and visions meant to give hope to people during difficult times.
1: During an exile young nobility were often educated and taught in the captor's land. The hope was that this would lessen the tendency to rebellion. Daniel and his companions are given new names, which honor the primary gods of Babylon - Bel (or Marduk) and Nabu - the emperor's deity. They refuse to eat meat so as not to violate the Law and miraculously are healthier and fatter at the end of ten days. They are also ten times smarter and stronger than any of the other young men. They are rewarded with success because they followed the Law - even when it make sense at the time.
2: The dream and it's interpretation. Nebuchadnezzar will put the "wise men" to death unless they know both the dream and interpretation (Neb's volatility becomes a common theme in Daniel). Daniel is the only one who can do it, though he is determined to give credit to God alone. The figure with "feet of clay" is likely the Babylonian Empire, the Mede, Persian and finally the Greek. The Greek Empire of Alexander was split into four pieces at this death, Judea falling under Ptolemy. Nebuchadnezzar makes his first proclamation that Daniel's God is God of gods. It is not, however, an actual conversion.
3: The famous story of the fiery furnace. This was a favorite of the early Christians and often featured in their artwork. It is also given prominence in the most important day of the year, Pascha. Once again the 3 young men's loyalty to Yahweh pays off and Neb recognizes the power of their God.
4: The second dream and interpretation. Neb's pride is the catalyst for his downfall, but when he returns to sanity, he praises God. This is his firmest affirmation of the God of Daniel. The historicity of this event is very unlikely, though I have a note that there was another King of Babylon, Nabonidus, who suddenly and inexplicably left Babylon and spent many years in Northern Arabia. There is scroll in Qumran that tells of his healing by a Jewish exorcist after seven years of illness.
5: The writing on the wall. Belshazzar was Nabonidus son, not Neb's. He ruled as regent during the years of Nabonidus' absence. Mene, Tekel, Parsin are all related to weights and measures. You've been in the balance and found wanting - is a song by Johnny Cash about Belshazzar's feast. "Darius the Mede" is unknown, though there were several Persian kings named Darius.
6: Daniel and the lion's den. There are several parallels here with Esther which we'll read later. The unalterable law of the Medes and Persians and the plot against the hero by jealous courtiers. The angel in the den also recalls the one "like a son of god" in the fiery furnace, and Darius' letter is similar to the one written by Nebuchadnezzar.
Titus
Titus, along with 1&2 Timothy, are called the "Pastoral" Letters. It is certain that they were written in the later half of the first century, perhaps even into the early second. The concerns of the church and its organization has changed. The church has become more of an institution rather than a loosely affiliated group of house churches.
For this reason these books are often thought to have not been written by Paul the apostle, but some one else. This was a common practice in the ancient world, a much less literal culture. Some still argue for Pauline authorship, arguing that they were written much later in his life, likely after a time of imprisonment in Rome.
Titus is a short book, written to a leader in Crete, and its subject matter is straightforward. He makes recommendations on what kind of a person bishops should be. He warns against false teachers who wish to add things to the gospel. He then passes on the typical "house teachings," that is the wisdom to maintain a peaceful house. From 2.11 to 3.8 is a beautiful presentation of thee gospel and a reminder of what this new life is all about.
Monday, December 8, 2008
Jeremiah 25-52/Hebrews 5-13
Jeremiah
25: The judgment of God shall be visited upon Judah by Babylon, however Babylon and these other nations will not escape punishment. The last half of 25, 15-38 almost seems to be a diatribe against war in general - a cup that causes uncontrolled violence and sorrow.
26-29: A large narrative whose question is how to tell the difference between a false and true prophecy.
At first Jeremiah prophecies against Judah during Jehoiakim's reign. But is it true. The priests and other prophets, who have been prophesying good things want to do away with him, but the officials, who would carry out the punishment want to wait, to see what happens.
Now chapter 27 is at a different point. If you remember from Kings, the exile from Judah and Jerusalem is in two phases. Babylon comes and takes most of the royal family and many people away to exile in Babylon and puts Zedekiah on the throne. So during Zedekiah's reign a few things happen. First, Zedekiah is thinking about a rebellion with these other tribes. Jeremiah puts on a yoke and says - don't do it - you will be under the yoke of Babylon and you can't shake it off.
Hananiah disagrees and breaks the yoke - but in the place of a wooden oak, an iron yoke is put in its place. Jeremiah sends word to exiles to buy houses and find wives - you're going to be there for a while. Jeremiah is prophesying a long stay, while the other prophets are saying the stay will be short.
Guess who was right.
30-36 form a kind of unit. 30-31.27 form what is called the Book of Consolation, a collection of poems and sayings that fortells the renewal of God's covenant, the restoration of the people and identifies that with a return of the exiles.
31.38-33 is a kind of apendix to this book and speaks of the future of Jerusalem.
30: A call upon God, who is only one who can help. The enemies will be judged and the people will be restored. The city will be rebuilt.
31: The promise of return and restoration is given to both Israel (Ephraim) and Judah. The section ends in v. 26 with the return from exile to the holy hill. The next section is a series of eschatological promises: Children will not suffer for the misdeeds of their parents; a new covenant will be made in which God will write the Law on the hearts of the people; as surely as the sun rises in the east, Israel will exist; Jerusalem will be rebuilt.
32: The events of this chapter actually follow chapter 37, and it might be helpful if you read that first. It describes how Jeremiah was suspected of collaborating with the Babylonians and was arrested, but then freed and returned to Zedekiah.
Basically the city has had a reprieve from a siege and the people believe they have been delivered, but Jeremiah warns - no - even if there was only wounded men in the camp, they would still burn Jerusalem to the ground.
In the midst of all this - Jeremiah buys a plot of ground in near by Benjamin. God tells him to do this as a kind of sign that the people would one day return and that a remnant would indeed be preserved. However Jeremiah tells his secretary Baruch to put it in a jar to preserve it for a long time.
33: Jeremiah receives this while in the court of the guard 37.21. These are more prophesies about the restoration and rebuilding of Jerusalem. While the enemies are at the gates, he is basically telling people - they will conquer us and drag us off, but one day the city will be rebuilt and the people of Israel will not vanish away.
34: The siege of Jerusalem begins. Zedekiah is promised that though he will go into captivity he will still be given a proper burial (very important at this time). Only Lachish and Azekah were left with Jerusalem as cities of Judah.
The people free their Hebrew slaves during the siege, but it appears that when Babylon leaves to fight Egypt, they make them slaves again. This incurs God's wrath, who promises to bring back the Babylonians to finish the job.
35: Flashback to the previous reign - we get a story of the Rechabites (they were connected with the purge of Jehu 2 Kings 10.15-28). They are faithful in their vows, but the people of Jerusalem are not. The Rechabites become a contrast to the faithlessness of Judah.
36: Another flashback - the king burns the scroll of prophesies that Jeremiah dictated to Baruch. This is in contrast to Josiah, who, when the scroll of the law is found, tears his clothes and weeps, and begins broad reforms.
37: See above - we're kind of back where we started :).
38: Jeremiah continues to advise surrender. The officials are worried about morale and throw Jeremiah in the cistern - which is mud - which means there is basically no water - which means the siege is starting to get ugly.
He is rescued by a visiting Ethiopian court official (not necessarily a eunuch) and goes secretly to Zedekaiah. Again - tells him to surrender. Zedekaiah hears him, but makes him keep his advise secret and returns him to house arrest.
39-40.6: Jerusalem falls. Compare with chapter 52. The king flees but is caught. His sons are killed before him and it is the last thing he sees, for he is then blinded. He is taken away, along with everyone else, except the poor. Jeremiah is left as well, and he promises the Ethiopian that he will be okay because of his help.
Jeremiah is treated well by the captors and given several choices. He ends up going with Gedaliah, who Nebuchadnezzar appointed over the towns of Judah.
40.7-41: Gedaliah and his assassination. Gedaliah seems to be a good guy and is setting things in order, keeping civilization under the Babylonians alive. However, Ishmael, who was a relation of the royal family, plots his assassination. He is killed "as they ate bread together" which was particularly heinous. Ishmael tries to seize power, but Johanan defeats him and he flees to the Ammonites.
These events likely lead to the third exile mentioned in 52.30, one which truly decimate the Jewish population.
42-44: What to do now? Johanan and the leaders ask Jeremiah. He says, "Stay. The Babylonians will be cool and not kill you." They say, "Liar. We're out of here." They go to Egypt - taking Jeremiah with them, probably unwillingly. Jeremiah warns that they will be destroyed if they do. When they get to the border fort of Tahpanhes Jeremiah warns that Nebuchadnezzar will conquer even here. There is no where you can go to escape this wrath.
44 seems to skip in time ahead a bit. The people have returned to worshiping some consort of Yahweh and likely Eyptian gods. The Pharaoh is assassinated by a rival as in verse 30. The Jews in Egypt fade from history and lose their culture.
45: A short chapter - not the scrolls from the previous chapters, but apparently something personal - that Baruch would survive the turmoil ahead.
46-51: Oracles against the foreign nations. Once again the nations around Judah and who ally against Judah or lead her into falsehood are judged. Babylon gets a second helping.
52: The historical appendix, summarizing man of the events in Jeremiah and similar to 2 Kings 24.18-25.30. Nebuzaradan's purge took even many of the poor away, though he still left some as laborers. For some, the rising Jehoiachin (also described in 2 Kings) was the first foreshadowing of return.
Hebrews
5: Jesus was called to his office as high priest and appointed by God. His cries were heard because of his faithfulness and humility - even in the midst of great suffering - Paul would add for this reason his name was exalted above every other name (see Philipians 2). There is a very similar theme hear. The author warns that this matter is for mature thinkers. He is offering milk not solid food, for, like the majority of adults, they have likely not been able to shift their thinking from concrete to abstract when it comes to religious thinking.
6: After a warning against losing hope, the author assures his listeners that they have not fallen away and he encourages them to continue to grow. He refers them to the promise of God given to them through Abraham - I will bless you. God promise will not change. He then introduces the idea of the order of Melchizedek.
7: Who is Melchizedek? Reread Genesis 14.17-20 and Psalm 110.4. Jesus' priesthood comes outside the Levitical priesthood - that is the descendants of Aaron. The priesthood of Melchizedek is eternal, having no beginning or end and no human root. Therefore it is greater, and Jesus offers the sacrifice, not over and over, but once for all.
8: The comparison is clear: Christ serves in an eternal priesthood and as a priest in the heavenly tabernacle. The earthly priesthood is on earth in an earthly temple, built by human hands. Christ also serves a new covenant (see Jeremiah that we are reading) not an older one. The new covenant is perfected in Jesus while the old covenant was broken.
9: Following the description of worship in the traveling tabernacle built by Moses (not Solomon's temple or the Second Temple), we again have a comparison of rituals and an accompanying metaphor: Priestly ministry, covenant, and the purifying of the sanctuary. In each case Jesus is seen as the supreme priest offering his own eternal blood to purify the sanctuary and ratify this new covenant.
10: Since Christ has purified the sanctuary for all time, we are invited to come before God - even the holy of holies. It cannot be polluted any longer - we are called to enter with confidence and faith and together to worship and call upon God. The author again warns about losing hope and losing faith which holds it up, for the Day is approaching.
11: These stories should be familiar by now :), not only our exercise but from last summer. All these are recounted - first as a point of compassion - that is of co-suffering - that they suffered as we did. Second - that they suffered for something unseen - or more properly - something unrealized.
12: How much more then should we lay aside anything that weighs us down in the race, since we have seen their hope realized and manifested! You can almost hear him saying - stop complaining - lift your drooping hands! Strengthen your weak knees!
The author continues - make peace - do not be like Esau. We have not come upon something that can be touched - but the city of the living God - the heavenly Jerusalem. Here the author gets rather doxological. This faith that is authored is something that is greater than anything before.
13: An exhortation and practical teaching about living life. Most epistles contain this kind of section. The final farewell identifies the letter as more of a sermon (exhortation) than a letter per se. Timothy is mentioned, though whether this is "the" Timothy or someone else, or even a later gloss is unclear.
25: The judgment of God shall be visited upon Judah by Babylon, however Babylon and these other nations will not escape punishment. The last half of 25, 15-38 almost seems to be a diatribe against war in general - a cup that causes uncontrolled violence and sorrow.
26-29: A large narrative whose question is how to tell the difference between a false and true prophecy.
At first Jeremiah prophecies against Judah during Jehoiakim's reign. But is it true. The priests and other prophets, who have been prophesying good things want to do away with him, but the officials, who would carry out the punishment want to wait, to see what happens.
Now chapter 27 is at a different point. If you remember from Kings, the exile from Judah and Jerusalem is in two phases. Babylon comes and takes most of the royal family and many people away to exile in Babylon and puts Zedekiah on the throne. So during Zedekiah's reign a few things happen. First, Zedekiah is thinking about a rebellion with these other tribes. Jeremiah puts on a yoke and says - don't do it - you will be under the yoke of Babylon and you can't shake it off.
Hananiah disagrees and breaks the yoke - but in the place of a wooden oak, an iron yoke is put in its place. Jeremiah sends word to exiles to buy houses and find wives - you're going to be there for a while. Jeremiah is prophesying a long stay, while the other prophets are saying the stay will be short.
Guess who was right.
30-36 form a kind of unit. 30-31.27 form what is called the Book of Consolation, a collection of poems and sayings that fortells the renewal of God's covenant, the restoration of the people and identifies that with a return of the exiles.
31.38-33 is a kind of apendix to this book and speaks of the future of Jerusalem.
30: A call upon God, who is only one who can help. The enemies will be judged and the people will be restored. The city will be rebuilt.
31: The promise of return and restoration is given to both Israel (Ephraim) and Judah. The section ends in v. 26 with the return from exile to the holy hill. The next section is a series of eschatological promises: Children will not suffer for the misdeeds of their parents; a new covenant will be made in which God will write the Law on the hearts of the people; as surely as the sun rises in the east, Israel will exist; Jerusalem will be rebuilt.
32: The events of this chapter actually follow chapter 37, and it might be helpful if you read that first. It describes how Jeremiah was suspected of collaborating with the Babylonians and was arrested, but then freed and returned to Zedekiah.
Basically the city has had a reprieve from a siege and the people believe they have been delivered, but Jeremiah warns - no - even if there was only wounded men in the camp, they would still burn Jerusalem to the ground.
In the midst of all this - Jeremiah buys a plot of ground in near by Benjamin. God tells him to do this as a kind of sign that the people would one day return and that a remnant would indeed be preserved. However Jeremiah tells his secretary Baruch to put it in a jar to preserve it for a long time.
33: Jeremiah receives this while in the court of the guard 37.21. These are more prophesies about the restoration and rebuilding of Jerusalem. While the enemies are at the gates, he is basically telling people - they will conquer us and drag us off, but one day the city will be rebuilt and the people of Israel will not vanish away.
34: The siege of Jerusalem begins. Zedekiah is promised that though he will go into captivity he will still be given a proper burial (very important at this time). Only Lachish and Azekah were left with Jerusalem as cities of Judah.
The people free their Hebrew slaves during the siege, but it appears that when Babylon leaves to fight Egypt, they make them slaves again. This incurs God's wrath, who promises to bring back the Babylonians to finish the job.
35: Flashback to the previous reign - we get a story of the Rechabites (they were connected with the purge of Jehu 2 Kings 10.15-28). They are faithful in their vows, but the people of Jerusalem are not. The Rechabites become a contrast to the faithlessness of Judah.
36: Another flashback - the king burns the scroll of prophesies that Jeremiah dictated to Baruch. This is in contrast to Josiah, who, when the scroll of the law is found, tears his clothes and weeps, and begins broad reforms.
37: See above - we're kind of back where we started :).
38: Jeremiah continues to advise surrender. The officials are worried about morale and throw Jeremiah in the cistern - which is mud - which means there is basically no water - which means the siege is starting to get ugly.
He is rescued by a visiting Ethiopian court official (not necessarily a eunuch) and goes secretly to Zedekaiah. Again - tells him to surrender. Zedekaiah hears him, but makes him keep his advise secret and returns him to house arrest.
39-40.6: Jerusalem falls. Compare with chapter 52. The king flees but is caught. His sons are killed before him and it is the last thing he sees, for he is then blinded. He is taken away, along with everyone else, except the poor. Jeremiah is left as well, and he promises the Ethiopian that he will be okay because of his help.
Jeremiah is treated well by the captors and given several choices. He ends up going with Gedaliah, who Nebuchadnezzar appointed over the towns of Judah.
40.7-41: Gedaliah and his assassination. Gedaliah seems to be a good guy and is setting things in order, keeping civilization under the Babylonians alive. However, Ishmael, who was a relation of the royal family, plots his assassination. He is killed "as they ate bread together" which was particularly heinous. Ishmael tries to seize power, but Johanan defeats him and he flees to the Ammonites.
These events likely lead to the third exile mentioned in 52.30, one which truly decimate the Jewish population.
42-44: What to do now? Johanan and the leaders ask Jeremiah. He says, "Stay. The Babylonians will be cool and not kill you." They say, "Liar. We're out of here." They go to Egypt - taking Jeremiah with them, probably unwillingly. Jeremiah warns that they will be destroyed if they do. When they get to the border fort of Tahpanhes Jeremiah warns that Nebuchadnezzar will conquer even here. There is no where you can go to escape this wrath.
44 seems to skip in time ahead a bit. The people have returned to worshiping some consort of Yahweh and likely Eyptian gods. The Pharaoh is assassinated by a rival as in verse 30. The Jews in Egypt fade from history and lose their culture.
45: A short chapter - not the scrolls from the previous chapters, but apparently something personal - that Baruch would survive the turmoil ahead.
46-51: Oracles against the foreign nations. Once again the nations around Judah and who ally against Judah or lead her into falsehood are judged. Babylon gets a second helping.
52: The historical appendix, summarizing man of the events in Jeremiah and similar to 2 Kings 24.18-25.30. Nebuzaradan's purge took even many of the poor away, though he still left some as laborers. For some, the rising Jehoiachin (also described in 2 Kings) was the first foreshadowing of return.
Hebrews
5: Jesus was called to his office as high priest and appointed by God. His cries were heard because of his faithfulness and humility - even in the midst of great suffering - Paul would add for this reason his name was exalted above every other name (see Philipians 2). There is a very similar theme hear. The author warns that this matter is for mature thinkers. He is offering milk not solid food, for, like the majority of adults, they have likely not been able to shift their thinking from concrete to abstract when it comes to religious thinking.
6: After a warning against losing hope, the author assures his listeners that they have not fallen away and he encourages them to continue to grow. He refers them to the promise of God given to them through Abraham - I will bless you. God promise will not change. He then introduces the idea of the order of Melchizedek.
7: Who is Melchizedek? Reread Genesis 14.17-20 and Psalm 110.4. Jesus' priesthood comes outside the Levitical priesthood - that is the descendants of Aaron. The priesthood of Melchizedek is eternal, having no beginning or end and no human root. Therefore it is greater, and Jesus offers the sacrifice, not over and over, but once for all.
8: The comparison is clear: Christ serves in an eternal priesthood and as a priest in the heavenly tabernacle. The earthly priesthood is on earth in an earthly temple, built by human hands. Christ also serves a new covenant (see Jeremiah that we are reading) not an older one. The new covenant is perfected in Jesus while the old covenant was broken.
9: Following the description of worship in the traveling tabernacle built by Moses (not Solomon's temple or the Second Temple), we again have a comparison of rituals and an accompanying metaphor: Priestly ministry, covenant, and the purifying of the sanctuary. In each case Jesus is seen as the supreme priest offering his own eternal blood to purify the sanctuary and ratify this new covenant.
10: Since Christ has purified the sanctuary for all time, we are invited to come before God - even the holy of holies. It cannot be polluted any longer - we are called to enter with confidence and faith and together to worship and call upon God. The author again warns about losing hope and losing faith which holds it up, for the Day is approaching.
11: These stories should be familiar by now :), not only our exercise but from last summer. All these are recounted - first as a point of compassion - that is of co-suffering - that they suffered as we did. Second - that they suffered for something unseen - or more properly - something unrealized.
12: How much more then should we lay aside anything that weighs us down in the race, since we have seen their hope realized and manifested! You can almost hear him saying - stop complaining - lift your drooping hands! Strengthen your weak knees!
The author continues - make peace - do not be like Esau. We have not come upon something that can be touched - but the city of the living God - the heavenly Jerusalem. Here the author gets rather doxological. This faith that is authored is something that is greater than anything before.
13: An exhortation and practical teaching about living life. Most epistles contain this kind of section. The final farewell identifies the letter as more of a sermon (exhortation) than a letter per se. Timothy is mentioned, though whether this is "the" Timothy or someone else, or even a later gloss is unclear.
Monday, December 1, 2008
Jeremiah 15-24/Colossians/Hebrews 1-4
Jeremiah
15: An interesting section that is a dialog with God and personal lament of Jeremiah
16: Along with judgments, Jeremiah is again called to act out his prophecy by not taking a wife, bearing children, or attending feasts.
17: The heart - upon which is written in indestructible ink the sin of Judah - which is like a tree planted by waters when it trusts God - but which will fall when it is deceitful. Also a passage on the Sabbath - which means it wasn't being kept.
18: The potter and the pot. God's rights over his people are absolute. They plot against Jeremiah who speaks against their leaders. Jeremiah again laments.
19-20: Jeremiah goes to proclaim the Lord's decision - this is not a preaching for repentance but the announcement of a judgment - I have pronounced. Pashur arrests him, and Jeremiah renames him "Terror-all-around." Now Pashur, as well as Jeremiah, will be the source of the bad news.
We then have another lament of Jeremiah, parts of which sound a bit like Job. He wishes he had never been born.
21: Later, Jeremiah is asked to prophecy for Zedekiah, who is regent after a first invasion by Babylon. The news is not good. There is not hope - those who wish to live should surrender.
22: The sons of Josiah are judged for two reasons: The worship other gods and they do not do justice in the land. The pronouncement here - though a brief offer of forgiveness is at the beginning - is again somewhat final.
23: Prophecies against kings (shepherds) is accompanied by the promise of a king who would do justice and establish the kingdom of God. The prophet then takes aim at other prophets, those who claim to speak for God but don't, and those who proclaim that "all is well," rather than Jeremiah's warnings.
24: The basket of figs: The remnant will be the good figs - the one who go into exile; these God will preserve. The bad figs are Zedekiah and his court - those who remain behind or seek to maintain some semblance of power.
Colossians
Colossae is a town along the Lycus river kind of in the middle of modern day Turkey. The church was founded by Epaphras, and it appears Paul had not visited it when he wrote the letter. Since the letter was likely written by Paul very late in life, it is unlikely he ever visited.
The introduction is one of the more powerful ones, and the letter contains more liturgical type language than Paul's others. He will notice the phrase in v. 12, "share in the inheritance of the saints in light" which is a common liturgical phrase.
We have been transferred out of a kingdom of darkness to the kingdom of his Son - who Paul then goes on to describe in doxological terms - the basis for the security and power of Christ.
Paul describes his ministry in 1.24-2.6. He then begins the meat of the letter - a warning against people who were trying to make certain spiritual practices necessary for salvation. There also appeared to be some kind of mystical magic - binding one self to elemental spirits - which has various interpretations. Paul's point is that we are set free by Christ.
Chapter 3, Christ again becomes the focal point as Paul lays down the rules for community living - in which Christ is all in all. He encourages them to pray - "keeping alert in it with thanksgiving" (remember your blessings?). This wraps up chapter 4 and the final greeting to various people.
Hebrews
Hebrews is a unique work in the New Testament. It is a letter, but it is a very general one - an open letter to all the Jews scattered throughout the empire. It also has no author, and no claim to author. Some ascribe it to Paul, but from the early church there were scholars who strongly disagreed. Today few would ascribe it to Paul. The main point of the letter is to show how Jesus fulfilled the sacrificial system as its high priest as well as its offering.
1: Christ is supreme - not a prophetic word but the perfect expression of God - the exact imprint. Christ is also greater than the angles and the one who sustains all of creation.
2: It was fitting that Christ become one of us, so that he could lead us out of death and into life. By dying he destroyed death and rescues us from it, leading us out of it, and into fraternal fellowship.
3: Comparison of Jesus and Moses, the greatest leader of the Jews. While they were alike in faithfulness, Jesus was a son, not a servant. Moses served in the house, Jesus over it. We then hear the exhortation to not harden our hearts and rebel, but trust in God and his Son.
4: A discussion of rest - which starts in 3 and concludes here. Did the Israelites find rest during Joshua's time? No, for David speaks of entering "rest." God rested on the 7th day, but that was pointed to the past. To rest in God is to trust in him and seek him through Jesus.
Verses 12 and 13 are two of the great verses in Scripture, explaining the power, meaning, and purpose of Scripture. It is alive and discerning. We do not simply read it; it reads us and lays us bare. That is why it should be read, and what its true nature is.
The author then introduces the idea of Jesus as High Priest which he will elaborate on for some time and which we will pick up next week.
15: An interesting section that is a dialog with God and personal lament of Jeremiah
16: Along with judgments, Jeremiah is again called to act out his prophecy by not taking a wife, bearing children, or attending feasts.
17: The heart - upon which is written in indestructible ink the sin of Judah - which is like a tree planted by waters when it trusts God - but which will fall when it is deceitful. Also a passage on the Sabbath - which means it wasn't being kept.
18: The potter and the pot. God's rights over his people are absolute. They plot against Jeremiah who speaks against their leaders. Jeremiah again laments.
19-20: Jeremiah goes to proclaim the Lord's decision - this is not a preaching for repentance but the announcement of a judgment - I have pronounced. Pashur arrests him, and Jeremiah renames him "Terror-all-around." Now Pashur, as well as Jeremiah, will be the source of the bad news.
We then have another lament of Jeremiah, parts of which sound a bit like Job. He wishes he had never been born.
21: Later, Jeremiah is asked to prophecy for Zedekiah, who is regent after a first invasion by Babylon. The news is not good. There is not hope - those who wish to live should surrender.
22: The sons of Josiah are judged for two reasons: The worship other gods and they do not do justice in the land. The pronouncement here - though a brief offer of forgiveness is at the beginning - is again somewhat final.
23: Prophecies against kings (shepherds) is accompanied by the promise of a king who would do justice and establish the kingdom of God. The prophet then takes aim at other prophets, those who claim to speak for God but don't, and those who proclaim that "all is well," rather than Jeremiah's warnings.
24: The basket of figs: The remnant will be the good figs - the one who go into exile; these God will preserve. The bad figs are Zedekiah and his court - those who remain behind or seek to maintain some semblance of power.
Colossians
Colossae is a town along the Lycus river kind of in the middle of modern day Turkey. The church was founded by Epaphras, and it appears Paul had not visited it when he wrote the letter. Since the letter was likely written by Paul very late in life, it is unlikely he ever visited.
The introduction is one of the more powerful ones, and the letter contains more liturgical type language than Paul's others. He will notice the phrase in v. 12, "share in the inheritance of the saints in light" which is a common liturgical phrase.
We have been transferred out of a kingdom of darkness to the kingdom of his Son - who Paul then goes on to describe in doxological terms - the basis for the security and power of Christ.
Paul describes his ministry in 1.24-2.6. He then begins the meat of the letter - a warning against people who were trying to make certain spiritual practices necessary for salvation. There also appeared to be some kind of mystical magic - binding one self to elemental spirits - which has various interpretations. Paul's point is that we are set free by Christ.
Chapter 3, Christ again becomes the focal point as Paul lays down the rules for community living - in which Christ is all in all. He encourages them to pray - "keeping alert in it with thanksgiving" (remember your blessings?). This wraps up chapter 4 and the final greeting to various people.
Hebrews
Hebrews is a unique work in the New Testament. It is a letter, but it is a very general one - an open letter to all the Jews scattered throughout the empire. It also has no author, and no claim to author. Some ascribe it to Paul, but from the early church there were scholars who strongly disagreed. Today few would ascribe it to Paul. The main point of the letter is to show how Jesus fulfilled the sacrificial system as its high priest as well as its offering.
1: Christ is supreme - not a prophetic word but the perfect expression of God - the exact imprint. Christ is also greater than the angles and the one who sustains all of creation.
2: It was fitting that Christ become one of us, so that he could lead us out of death and into life. By dying he destroyed death and rescues us from it, leading us out of it, and into fraternal fellowship.
3: Comparison of Jesus and Moses, the greatest leader of the Jews. While they were alike in faithfulness, Jesus was a son, not a servant. Moses served in the house, Jesus over it. We then hear the exhortation to not harden our hearts and rebel, but trust in God and his Son.
4: A discussion of rest - which starts in 3 and concludes here. Did the Israelites find rest during Joshua's time? No, for David speaks of entering "rest." God rested on the 7th day, but that was pointed to the past. To rest in God is to trust in him and seek him through Jesus.
Verses 12 and 13 are two of the great verses in Scripture, explaining the power, meaning, and purpose of Scripture. It is alive and discerning. We do not simply read it; it reads us and lays us bare. That is why it should be read, and what its true nature is.
The author then introduces the idea of Jesus as High Priest which he will elaborate on for some time and which we will pick up next week.
Tuesday, November 25, 2008
Zephaniah/Jeremiah 1-4/Habakkuk/2 Chronicles 35/Colossians 1/Acts 24-28
Zephaniah: A prophet who speaks of utter destruction, even, in chapter 1, of the entire world and all living things. He warns both foreign cities and Jerusalem itself in chapter 3 of the Day of the Lord that is coming because of the worship of other gods. It is not, however, without hope. If the people will turn to God they will be saved.
2 Chronicles
35: The story of the great passover held by Josiah the reformer king. Followed very closely on this is the story of the death of Josiah. He goes against the Egyptian, when he shouldn't have. He is killed by archers and is buried in Jerusalem.
Habakkuk: Like Zephaniah can be dated to the seventh century BC, the rise of Babylonian power. He is likely between the time of Josiah's great reign, and the kings that followed in which Babylon and the Chaldeans became a greater threat.
Jeremiah
Jeremiah was likely born at some point in Josiah's reign and prophesied and lived during the end of the Judah's existence as a independent kingdom. He is one of the most important prophets because his book tells the story of those who lived through the Babylonian exile in a way that no other book quite captures. It is also likely that it was composed by Jeremiah and his servant Baruch, though it shows later editing, it is a book that is firmly anchored in the history that swirls around it.
1: Jeremiah receives a call, that, unlike many prophets, is described in some detail. Notice the call is not something nice or gentle. "Do not break down...or I will break you" v. 17.
2: A series of indictments of Israel. They have not been loyal to Yahweh, though he has been loyal to him. They have not done justice or followed the covenant. God therefore pronounces his judgment on them.
3: Like the previous chapter Jeremiah recalls the adulterous ways of the children of God. Again we see him refer to Israel to the north, that has fallen completely, being under Assyrian rule and having lost its identity. Here, however, we hear a chance that the people can return if they will return to God.
4-6: The opponent from the north is described. People wear fine clothes and go about their business, but the destroyer comes with chariots and horses to over throw their world. It should be pointed out that because of the terrain, virtually any conqueror from the east would approach from the north, not the east
7-9: The "Temple Sermon" a call to repentance that the people will not heed (v. 27) but Jeremiah gives it anyway, speaking truth to deaf ears. At this point, the salvation of Jerusalem from destruction is considered impossible.
10: Because of idols, the people are told to prepare to leave.
11: starts a larger section reasserting further that the fate of Judah is sealed
12: Jacob's lament over Israel and God's response, also a lament.
13: Two symbolic acts, involving a loincloth and a jar. Is there time for repentance? Exile is coming v. 13 ff.
14: Another lament over the destruction of Jerusalem and her exile.
Acts 24-28: Paul on trial for the riot that took place earlier. Felix seems a slippery fellow, expecting a bribe for setting Paul free; however he is also apparently disturbed by part of Paul's message. He waits until his replacement Festus comes to office, and leaves the problem to him.
Paul speaks to Festus, who is impressed and invites King Agrippa to hear him as well. Agrippa is also impressed, and had Paul not appealed to the Emperor, says he would be freed. Festus, however breaks out during his description of the resurrection - "Paul you are talking nonsense now!" It is agreed to send Paul to Rome. The voyage is perilous, and they wreck in a storm. Paul lives through a snake bite and makes his way to Rome, waiting to speak with the emperor.
We start the book with a small group of terrified followers in an upper room, and end with one of its greatest leaders waiting to speak to the most powerful man in the world. Quite a story.
2 Chronicles
35: The story of the great passover held by Josiah the reformer king. Followed very closely on this is the story of the death of Josiah. He goes against the Egyptian, when he shouldn't have. He is killed by archers and is buried in Jerusalem.
Habakkuk: Like Zephaniah can be dated to the seventh century BC, the rise of Babylonian power. He is likely between the time of Josiah's great reign, and the kings that followed in which Babylon and the Chaldeans became a greater threat.
Jeremiah
Jeremiah was likely born at some point in Josiah's reign and prophesied and lived during the end of the Judah's existence as a independent kingdom. He is one of the most important prophets because his book tells the story of those who lived through the Babylonian exile in a way that no other book quite captures. It is also likely that it was composed by Jeremiah and his servant Baruch, though it shows later editing, it is a book that is firmly anchored in the history that swirls around it.
1: Jeremiah receives a call, that, unlike many prophets, is described in some detail. Notice the call is not something nice or gentle. "Do not break down...or I will break you" v. 17.
2: A series of indictments of Israel. They have not been loyal to Yahweh, though he has been loyal to him. They have not done justice or followed the covenant. God therefore pronounces his judgment on them.
3: Like the previous chapter Jeremiah recalls the adulterous ways of the children of God. Again we see him refer to Israel to the north, that has fallen completely, being under Assyrian rule and having lost its identity. Here, however, we hear a chance that the people can return if they will return to God.
4-6: The opponent from the north is described. People wear fine clothes and go about their business, but the destroyer comes with chariots and horses to over throw their world. It should be pointed out that because of the terrain, virtually any conqueror from the east would approach from the north, not the east
7-9: The "Temple Sermon" a call to repentance that the people will not heed (v. 27) but Jeremiah gives it anyway, speaking truth to deaf ears. At this point, the salvation of Jerusalem from destruction is considered impossible.
10: Because of idols, the people are told to prepare to leave.
11: starts a larger section reasserting further that the fate of Judah is sealed
12: Jacob's lament over Israel and God's response, also a lament.
13: Two symbolic acts, involving a loincloth and a jar. Is there time for repentance? Exile is coming v. 13 ff.
14: Another lament over the destruction of Jerusalem and her exile.
Acts 24-28: Paul on trial for the riot that took place earlier. Felix seems a slippery fellow, expecting a bribe for setting Paul free; however he is also apparently disturbed by part of Paul's message. He waits until his replacement Festus comes to office, and leaves the problem to him.
Paul speaks to Festus, who is impressed and invites King Agrippa to hear him as well. Agrippa is also impressed, and had Paul not appealed to the Emperor, says he would be freed. Festus, however breaks out during his description of the resurrection - "Paul you are talking nonsense now!" It is agreed to send Paul to Rome. The voyage is perilous, and they wreck in a storm. Paul lives through a snake bite and makes his way to Rome, waiting to speak with the emperor.
We start the book with a small group of terrified followers in an upper room, and end with one of its greatest leaders waiting to speak to the most powerful man in the world. Quite a story.
Monday, November 17, 2008
Hosea 9-14/Micah/Nahum/2 Chronicles 33,34/Romans 15:14-16/Acts 21-23
Hosea
9-14: Israel, the Kingdom to the North, here often called Ephraim because of it's largest tribe continues under indictment. Perhaps the most poignant is chapter 11, when the metaphor of a child is used, and God is described as a parent who nurtures and cares for a child, even when it is unaware. There is a final call to repentance in chapter 14, but Hosea is mostly bleak. The implication here is that Israel's fate is all but sealed.
Micah
Micah is a prophet who likely did most of his work during the last 25 years of the 8th cent. BC. He prophesied especially in the South against Jerusalem, which he called a high-place - that is a place of false worship. He is famous for having prophesied the destruction of Jerusalem.
1-3: Staring with the Northern Kingdom - referring to Samaria - we may think this is an indictment of Israel, however the prophet quickly turns that into a comparison of the two and then an indictment of Judah. For someone in the South a comparison with the North would have been offensive.
4-5: A vision of an ideal Kingdom - the Kingdom of God when there is peace and nations will be at peace. The Messiah, a new David, will arise and establish this Kingdom.
6-7: A further indictment coupled with a call to repentance. God is full of mercy. For Balak and Balaam - reread Numbers 22-24 if you want a refresher.
Nahum
The book of Nahum is an ecstatic gloating over the fall of Assyria, specifically the fall of it's capital Nineveh. The Assyrians had been an oppressive super power in that area of the Mid-East for centuries. It's destruction by the Medes and Chaldeans was celebrated as a just reward for their evil oppression, and the hand of God is seen it that victory. It was the Assyrians who destroyed Samaria and took the people of Israel into exile and removed them from history.
2 Chronicles
33: Manasseh was a bad king. One of the worst. His exile to Assyria and return and later repentance are not recorded in Kings. Amon was as bad or worse than his father.
34: Following David and Solomon, Josiah is considered the greatest King of Judah. He reforms worship, does away with idolatry and worshiping Yahweh outside the temple. He restores the temple and educates the people. He also discovers a book of the law - likely some form of Deuteronomy. Because of his faithfulness, the judgment of Israel (mostly on account of Manasseh and Amon) is postponed during his reign.
Romans
Paul concludes his arguments and sends greeting to many. He is concerned about a visit to Judea and looks forward to visiting Rome on his way to Spain. Notice the women who support him as well as Junia, who is an apostle.
Acts 21-23
There is great consternation about Paul's return to Jerusalem and for good reason. No sooner does he arrive at the Temple than he causes a riot. He asks to address the people and he does, but they riot again and Paul is arrested. When it is discovered that he is a Roman citizen, however, things change, and the Roman authority will have to decide what to do with him.
9-14: Israel, the Kingdom to the North, here often called Ephraim because of it's largest tribe continues under indictment. Perhaps the most poignant is chapter 11, when the metaphor of a child is used, and God is described as a parent who nurtures and cares for a child, even when it is unaware. There is a final call to repentance in chapter 14, but Hosea is mostly bleak. The implication here is that Israel's fate is all but sealed.
Micah
Micah is a prophet who likely did most of his work during the last 25 years of the 8th cent. BC. He prophesied especially in the South against Jerusalem, which he called a high-place - that is a place of false worship. He is famous for having prophesied the destruction of Jerusalem.
1-3: Staring with the Northern Kingdom - referring to Samaria - we may think this is an indictment of Israel, however the prophet quickly turns that into a comparison of the two and then an indictment of Judah. For someone in the South a comparison with the North would have been offensive.
4-5: A vision of an ideal Kingdom - the Kingdom of God when there is peace and nations will be at peace. The Messiah, a new David, will arise and establish this Kingdom.
6-7: A further indictment coupled with a call to repentance. God is full of mercy. For Balak and Balaam - reread Numbers 22-24 if you want a refresher.
Nahum
The book of Nahum is an ecstatic gloating over the fall of Assyria, specifically the fall of it's capital Nineveh. The Assyrians had been an oppressive super power in that area of the Mid-East for centuries. It's destruction by the Medes and Chaldeans was celebrated as a just reward for their evil oppression, and the hand of God is seen it that victory. It was the Assyrians who destroyed Samaria and took the people of Israel into exile and removed them from history.
2 Chronicles
33: Manasseh was a bad king. One of the worst. His exile to Assyria and return and later repentance are not recorded in Kings. Amon was as bad or worse than his father.
34: Following David and Solomon, Josiah is considered the greatest King of Judah. He reforms worship, does away with idolatry and worshiping Yahweh outside the temple. He restores the temple and educates the people. He also discovers a book of the law - likely some form of Deuteronomy. Because of his faithfulness, the judgment of Israel (mostly on account of Manasseh and Amon) is postponed during his reign.
Romans
Paul concludes his arguments and sends greeting to many. He is concerned about a visit to Judea and looks forward to visiting Rome on his way to Spain. Notice the women who support him as well as Junia, who is an apostle.
Acts 21-23
There is great consternation about Paul's return to Jerusalem and for good reason. No sooner does he arrive at the Temple than he causes a riot. He asks to address the people and he does, but they riot again and Paul is arrested. When it is discovered that he is a Roman citizen, however, things change, and the Roman authority will have to decide what to do with him.
Monday, November 10, 2008
Isaiah 56-66/Hosea 1-8/Romans 10-15:13
Isaiah
56-59: We start in Third Isaiah here, though that is more a thematic division than anything else. After the middle section speaking comfort, we return to the dire warnings. Foreigners are invited to participate in the covenant, while wild animals are invited into Judah. Remember a place returning to the wild was a sign that civilization was lost. While there is some consolation in this section, the primary theme seems to be one describing a rift between God and God's people.
60-62: Again this section should sound familiar, especially around Christmas time. Here is a long hymn singing of the renewal of Jerusalem and the light that returns to it. This is the good news that people were looking forward to.
63-66: Again a return to warnings. There are two sides and two peoples in this section, one who God will deliver and one who will be destroyed. Loyalty to Yahweh is the focus of this section.
Hosea
Hosea was a prophet to the northern kingdom, Israel, not long before it was destroyed and the people taken away by the Assyrian invaders. He uses metaphors from nature, agriculture and family structures (Father/Son/Wife etc.). He refers to Israel often as Ephraim (the largest tribe) and Samaria, which was it's capital.
1-3: The "biographical" information on Hosea. Hosea did not just speak prophecy, he lived it, much in the same way that other prophets did, Isaiah, Ezekiel, Jeremiah, etc. Hosea is told to marry a prostitute, to name several children (likely not his and born while they were married). He puts her away and the woos her back, renaming the children as he goes. The point is that Israel has acted the whore to God's faithfulness, and while God is angry, his anger will not last forever, and he will call her back.
4-8: A long diatribe and judgment on Israel primarily for chasing after other God's and disloyalty to Yahweh. There is little hope given here, at the beginning of chapter 6, but it is unclear if it is to be taken seriously.
Romans
10-11: What then of the Jews? Are they lost? No! Paul says. They are under the covenant they made through Moses and grace is still available to them. God will save all Israel, and it is through them that we are saved, so don't become proud.
12: Here through 15:13 is a long discourse a living this new, transformed life spoken of in 12:1-2. What does this transformation look like: acknowledging the gifts of others, living peacefully even in an oppressive setting, welcoming those who do not agree with us, doing no wrong to one another, not abusing our freedoms, even if it means curtailing them. That pretty much sums it up.
56-59: We start in Third Isaiah here, though that is more a thematic division than anything else. After the middle section speaking comfort, we return to the dire warnings. Foreigners are invited to participate in the covenant, while wild animals are invited into Judah. Remember a place returning to the wild was a sign that civilization was lost. While there is some consolation in this section, the primary theme seems to be one describing a rift between God and God's people.
60-62: Again this section should sound familiar, especially around Christmas time. Here is a long hymn singing of the renewal of Jerusalem and the light that returns to it. This is the good news that people were looking forward to.
63-66: Again a return to warnings. There are two sides and two peoples in this section, one who God will deliver and one who will be destroyed. Loyalty to Yahweh is the focus of this section.
Hosea
Hosea was a prophet to the northern kingdom, Israel, not long before it was destroyed and the people taken away by the Assyrian invaders. He uses metaphors from nature, agriculture and family structures (Father/Son/Wife etc.). He refers to Israel often as Ephraim (the largest tribe) and Samaria, which was it's capital.
1-3: The "biographical" information on Hosea. Hosea did not just speak prophecy, he lived it, much in the same way that other prophets did, Isaiah, Ezekiel, Jeremiah, etc. Hosea is told to marry a prostitute, to name several children (likely not his and born while they were married). He puts her away and the woos her back, renaming the children as he goes. The point is that Israel has acted the whore to God's faithfulness, and while God is angry, his anger will not last forever, and he will call her back.
4-8: A long diatribe and judgment on Israel primarily for chasing after other God's and disloyalty to Yahweh. There is little hope given here, at the beginning of chapter 6, but it is unclear if it is to be taken seriously.
Romans
10-11: What then of the Jews? Are they lost? No! Paul says. They are under the covenant they made through Moses and grace is still available to them. God will save all Israel, and it is through them that we are saved, so don't become proud.
12: Here through 15:13 is a long discourse a living this new, transformed life spoken of in 12:1-2. What does this transformation look like: acknowledging the gifts of others, living peacefully even in an oppressive setting, welcoming those who do not agree with us, doing no wrong to one another, not abusing our freedoms, even if it means curtailing them. That pretty much sums it up.
Tuesday, November 4, 2008
Isaiah 38-555/Romans 5-9
Isaiah
37-38 are retellings of stories from 2 Kings 20. You may recall Hezekiah is sick, but is given 15 more years. He is visited by the Babylonians and shows them all his treasures, which turns out to be a bad idea.
Chapter 40 begins a new section of the book and is often called the "Consolation of Israel." The prophecies here speak of the return of the people from Exile in Babylon and speak in good terms of its Emperor Cyrus who supports the return of the Israelites.
40-44:8
An extended poem which makes the promise of consolation and return of the people. God does this "for his own sake." He raises up kings and knocks the down. The idea of the "servant" also is introduced and will play an important role in this section of Isaiah. The servant probably has several different valid interpretation - the term is multivalent. On one level the servant is Cyrus who opens the way for the people to return. At another level it is Israel who brings in God's kingdom on behalf of the world. At yet another level it is the Messiah who is the individual who inaugurates and ultimately manifest the kingdom of God and the return of the Israelites to the promised land.
44-45: After a diatribe against idols the seer gives an oracle primarily about Cyrus who will be the one who makes the return possible - as well as the invitation to all nations to worship God.
47-55 is the second major part of the this section of Isaiah. The constant theme is though Israel is small God is great. There are warnings and invitations to the nations. There is the call to repentance and the call to return to the land.
52:13-53 have had many interpretations and much ink has been spilled about them. My understanding would be, like most prophecy in the Old Testament, that at the time the suffering servant referred to Israel, who was small, weak and beat up, but has now been exalted for the sake of the world and through whom the world may now know the power of Yahweh. Of course the same could be said about Jesus, and thus the early Christians (I think correctly) saw this as also speaking of Jesus.
The final two chapters are an invitation to the Kingdom and return to the promised land. Chapter 55 especially should sound familiar.
Romans
5: Paul talks extensively about the workings of justification (righteousness) - that is salvation. Let me lay it out - being justified by faith is to be justified by the faith of Jesus - that is our participation in that faith: So it is discussed in several different ways - his faith/trust in God led to his obedience even to death, so Paul speaks of his death, his blood, his obedience. The grace made available is more powerful than the transgression that made this salvation a need.
6: answers the old age question: If we're really saved by faith and grace, does that mean we can do whatever we want? Paul says - NO WAY! In essence his argument is that the way of faith and grace leads us into a life that is life giving, rather than one that is life-taking. The way of life we are brought into is one that leads to life; the way of sin leads to death. Grace frees us from sin so that we may turn in that direction.
7: This can get a little confusing, and I think Paul is talking about the disintegration of the individual as a result of sin, but I think I can make this a little more simple. Is the law bad because it shows us sin? Is it bad because it revealed it? What is its role? We could say the same thing about Doctors. Sometimes when we are sick we may not even know it; or we might not feel good and not know why. If I visit the Dr. I'll (hopefully) find out, and he will give me medication or some other treatment. However, it is not the Dr. who heals, it is the medication. The Dr. simply diagnoses. Is the Dr. therefore bad because he told me I was sick? No - but the Dr. doesn't heal either. This is a gross analogy, but I hope you get the point.
8: This chapter is really summarized by the first verse: "There is therefore now no condemnation for those who are in Christ Jesus." The rest of the chapter is riff on that statement, ending with that great verse 38.
9: A complicated start to a complicated topic - what then Israel who has rejected the Messiah? Paul begins with his own sorrow over his own people and speaks to the validity of the calling of Gentiles - the promise was not given to all of Abraham's children (of the flesh) but to the one who was the child of promise. The Gentiles inherit this promise as well when they seek it through faith and not through works of fulfilling the law. I believe the section on God's power to deal with creation as God sees fit is a bit weak here and is answered elsewhere in a better manner. Notice however that the vessels of wrath are people with whom God has already endured with much patience.
37-38 are retellings of stories from 2 Kings 20. You may recall Hezekiah is sick, but is given 15 more years. He is visited by the Babylonians and shows them all his treasures, which turns out to be a bad idea.
Chapter 40 begins a new section of the book and is often called the "Consolation of Israel." The prophecies here speak of the return of the people from Exile in Babylon and speak in good terms of its Emperor Cyrus who supports the return of the Israelites.
40-44:8
An extended poem which makes the promise of consolation and return of the people. God does this "for his own sake." He raises up kings and knocks the down. The idea of the "servant" also is introduced and will play an important role in this section of Isaiah. The servant probably has several different valid interpretation - the term is multivalent. On one level the servant is Cyrus who opens the way for the people to return. At another level it is Israel who brings in God's kingdom on behalf of the world. At yet another level it is the Messiah who is the individual who inaugurates and ultimately manifest the kingdom of God and the return of the Israelites to the promised land.
44-45: After a diatribe against idols the seer gives an oracle primarily about Cyrus who will be the one who makes the return possible - as well as the invitation to all nations to worship God.
47-55 is the second major part of the this section of Isaiah. The constant theme is though Israel is small God is great. There are warnings and invitations to the nations. There is the call to repentance and the call to return to the land.
52:13-53 have had many interpretations and much ink has been spilled about them. My understanding would be, like most prophecy in the Old Testament, that at the time the suffering servant referred to Israel, who was small, weak and beat up, but has now been exalted for the sake of the world and through whom the world may now know the power of Yahweh. Of course the same could be said about Jesus, and thus the early Christians (I think correctly) saw this as also speaking of Jesus.
The final two chapters are an invitation to the Kingdom and return to the promised land. Chapter 55 especially should sound familiar.
Romans
5: Paul talks extensively about the workings of justification (righteousness) - that is salvation. Let me lay it out - being justified by faith is to be justified by the faith of Jesus - that is our participation in that faith: So it is discussed in several different ways - his faith/trust in God led to his obedience even to death, so Paul speaks of his death, his blood, his obedience. The grace made available is more powerful than the transgression that made this salvation a need.
6: answers the old age question: If we're really saved by faith and grace, does that mean we can do whatever we want? Paul says - NO WAY! In essence his argument is that the way of faith and grace leads us into a life that is life giving, rather than one that is life-taking. The way of life we are brought into is one that leads to life; the way of sin leads to death. Grace frees us from sin so that we may turn in that direction.
7: This can get a little confusing, and I think Paul is talking about the disintegration of the individual as a result of sin, but I think I can make this a little more simple. Is the law bad because it shows us sin? Is it bad because it revealed it? What is its role? We could say the same thing about Doctors. Sometimes when we are sick we may not even know it; or we might not feel good and not know why. If I visit the Dr. I'll (hopefully) find out, and he will give me medication or some other treatment. However, it is not the Dr. who heals, it is the medication. The Dr. simply diagnoses. Is the Dr. therefore bad because he told me I was sick? No - but the Dr. doesn't heal either. This is a gross analogy, but I hope you get the point.
8: This chapter is really summarized by the first verse: "There is therefore now no condemnation for those who are in Christ Jesus." The rest of the chapter is riff on that statement, ending with that great verse 38.
9: A complicated start to a complicated topic - what then Israel who has rejected the Messiah? Paul begins with his own sorrow over his own people and speaks to the validity of the calling of Gentiles - the promise was not given to all of Abraham's children (of the flesh) but to the one who was the child of promise. The Gentiles inherit this promise as well when they seek it through faith and not through works of fulfilling the law. I believe the section on God's power to deal with creation as God sees fit is a bit weak here and is answered elsewhere in a better manner. Notice however that the vessels of wrath are people with whom God has already endured with much patience.
Monday, October 27, 2008
Isaiah 17-37/Ephesians 5-6/Romans 1-4
Isaiah
There is a break in prophecies against other kingdoms in chapter 20, and we get a bit of acted-out prophetic sign. You will read of more of these, in which prophets don't merely speak, but actually act out in some way the things that God is saying.
The prophecy against Babylon is echoed in the book of Revelation.
Chapters 24-27 are further judgment on enemies. It is a loose collection of passages. These are sometimes considered a kind of apocalypse, thought that genre doesn't really take form until later. In the midst of 25 there is the promise of a final feast that echoes our own ideas of the marriage supper of the lamb.
Chapter 28 starts a series of oracles against Israel (Ephraim) and Judah. Again we get the sense of judgment and mercy, or hard times that are followed by deliverance. Chapter 29 stands out as it speaks of a siege that is miraculously broken, as the siege of Sennacherib during the reign of Hezekiah. 31 warns against an alliance with Egypt and that the Assyrians will flee.
32 begins with another description of a glorious kingdom, though it seems a failed harvest makes way for it. 33 of the end of a despotic ruler replaced by the salvation of Yahweh. 34 speaks judgment on Edom, Israel's cousin who sometimes turned against it. The idea of a place being reclaimed by nature is a powerful symbol for depopulated and abandoned land.
35 is a famous passage, an image of return and re-establishment. It became an important vision of the kingdom of God.
36-37 is the story of the siege of Jerusalem by Sennacherib. Hezekiah pleads to God, consults Isaiah and God defeats the army of Sennacherib, who flees back home, where he is killed much later. Understand the force we're talking about here. Assyria was the superpower of the time, and nearly undefeated. Imagine if the US laid siege to Panama and lost 100,000 soldiers in one night to some unknown plague. We might pull out as well. The Panamanians would certainly have a couple of interpretations of what happened as well.
Ephesians
Paul continues his discussion of new life - and digresses extensively into the similarity of marriage between man and woman and Christ and the church. As a man and wife are one flesh, so Christ is one flesh with his church. Don't get too wrapped up in "women should submit" stuff - it's a pretty weak interpretation of this passage that would seem to emphasize unity and mutual care.
Finally this letter concludes with an encouragement to stay strong in the faith and to pray for one another, for Paul and his ministry and the church. He concludes with a short mention of someone - the most personal he has been in the entire letter.
Romans
Romans is probably, from a theological standpoint, Paul's most significant work. It has very little of the particularity that we see in Philippians or Corinthians. It is written to a church Paul has yet to visit. Perhaps for that reason Paul sets out on a theological project that became his masterpiece.
To quote N. T. Wright: Romans is "neither a systematic theology nor a summary of Paul's lifework, but it is by common consent his masterpiece. It dwarfs most of his other writings, an Alpine peak towering over hills and villages. Not all onlookers have viewed it in the same light or from the same angle, and their snapshots and paintings of it are sometimes remarkably unalike. Not all climbers have taken the same route up its sheer sides, and there is frequent disagreement on the best approach. What nobody doubts is that we are here dealing with a work of massive substance, presenting a formidable intellectual challenge while offering a breathtaking theological and spiritual vision".
1: Paul opens with a very Jewish framework by way of introduction. This comes into play later in his discussion about "the Jews." There had been anti-Jewish pogroms in the empire, and it is sometimes thought that this Roman church had an anti-Jewish bent. He continues to emphasize the Jewishness of the gospel, which comes to the Jew first and then the Greek, and then proceeds to excoriate pagan worship practices with the unnaturally immoderate indulgence of their sexual appetites (it is unlikely this passage has anything to do with what we think of as "sexual orientation" today) and worship of animals instead of immortal God.
2: This is all about accountability. Paul is making it very clear that no one gets away from the judgment of God - he expands this later in chapter 3. Even those who keep the law do not always follow the heart of the law and the purpose of the law.
3: The law reveals our sin and condemns us. Grace forgives us and frees us. That is pretty much it - it is a gift that cannot be boasted about - whether Jew or Greek. Because of our inability to fulfill the law, God forgives us through the one who did fulfill it, Jesus.
4: The example of Abraham, who becomes the forefather of the religion. He is saved by his faith in God. He trusts God regardless of the circumstances and it is that that saves him. There was no Law before Moses, so Abraham could not be saved by it.
There is a break in prophecies against other kingdoms in chapter 20, and we get a bit of acted-out prophetic sign. You will read of more of these, in which prophets don't merely speak, but actually act out in some way the things that God is saying.
The prophecy against Babylon is echoed in the book of Revelation.
Chapters 24-27 are further judgment on enemies. It is a loose collection of passages. These are sometimes considered a kind of apocalypse, thought that genre doesn't really take form until later. In the midst of 25 there is the promise of a final feast that echoes our own ideas of the marriage supper of the lamb.
Chapter 28 starts a series of oracles against Israel (Ephraim) and Judah. Again we get the sense of judgment and mercy, or hard times that are followed by deliverance. Chapter 29 stands out as it speaks of a siege that is miraculously broken, as the siege of Sennacherib during the reign of Hezekiah. 31 warns against an alliance with Egypt and that the Assyrians will flee.
32 begins with another description of a glorious kingdom, though it seems a failed harvest makes way for it. 33 of the end of a despotic ruler replaced by the salvation of Yahweh. 34 speaks judgment on Edom, Israel's cousin who sometimes turned against it. The idea of a place being reclaimed by nature is a powerful symbol for depopulated and abandoned land.
35 is a famous passage, an image of return and re-establishment. It became an important vision of the kingdom of God.
36-37 is the story of the siege of Jerusalem by Sennacherib. Hezekiah pleads to God, consults Isaiah and God defeats the army of Sennacherib, who flees back home, where he is killed much later. Understand the force we're talking about here. Assyria was the superpower of the time, and nearly undefeated. Imagine if the US laid siege to Panama and lost 100,000 soldiers in one night to some unknown plague. We might pull out as well. The Panamanians would certainly have a couple of interpretations of what happened as well.
Ephesians
Paul continues his discussion of new life - and digresses extensively into the similarity of marriage between man and woman and Christ and the church. As a man and wife are one flesh, so Christ is one flesh with his church. Don't get too wrapped up in "women should submit" stuff - it's a pretty weak interpretation of this passage that would seem to emphasize unity and mutual care.
Finally this letter concludes with an encouragement to stay strong in the faith and to pray for one another, for Paul and his ministry and the church. He concludes with a short mention of someone - the most personal he has been in the entire letter.
Romans
Romans is probably, from a theological standpoint, Paul's most significant work. It has very little of the particularity that we see in Philippians or Corinthians. It is written to a church Paul has yet to visit. Perhaps for that reason Paul sets out on a theological project that became his masterpiece.
To quote N. T. Wright: Romans is "neither a systematic theology nor a summary of Paul's lifework, but it is by common consent his masterpiece. It dwarfs most of his other writings, an Alpine peak towering over hills and villages. Not all onlookers have viewed it in the same light or from the same angle, and their snapshots and paintings of it are sometimes remarkably unalike. Not all climbers have taken the same route up its sheer sides, and there is frequent disagreement on the best approach. What nobody doubts is that we are here dealing with a work of massive substance, presenting a formidable intellectual challenge while offering a breathtaking theological and spiritual vision".
1: Paul opens with a very Jewish framework by way of introduction. This comes into play later in his discussion about "the Jews." There had been anti-Jewish pogroms in the empire, and it is sometimes thought that this Roman church had an anti-Jewish bent. He continues to emphasize the Jewishness of the gospel, which comes to the Jew first and then the Greek, and then proceeds to excoriate pagan worship practices with the unnaturally immoderate indulgence of their sexual appetites (it is unlikely this passage has anything to do with what we think of as "sexual orientation" today) and worship of animals instead of immortal God.
2: This is all about accountability. Paul is making it very clear that no one gets away from the judgment of God - he expands this later in chapter 3. Even those who keep the law do not always follow the heart of the law and the purpose of the law.
3: The law reveals our sin and condemns us. Grace forgives us and frees us. That is pretty much it - it is a gift that cannot be boasted about - whether Jew or Greek. Because of our inability to fulfill the law, God forgives us through the one who did fulfill it, Jesus.
4: The example of Abraham, who becomes the forefather of the religion. He is saved by his faith in God. He trusts God regardless of the circumstances and it is that that saves him. There was no Law before Moses, so Abraham could not be saved by it.
Thursday, October 23, 2008
2 Chronicles 27-32;Isaiah 7-16/Acts 19-20/Ephesians 1-4
2 Chronicles
We start with a decent king in Jotham, but then we find ourselves embroiled with Ahaz - one of the worst who "followed the ways of the kings of Israel." His failures led to problems with neighboring tribes and the super-power of the time Assyria.
Hezekiah comes along and is quite a turn around. He works to restore the temple and reestablish worship there. He also leads the people in a national passover.
However there were problems because the Assyrians come through the land waging war and pillaging. Chronicles leaves out the tribute Hezekiah offers Sennacherib. However it does preserve the story of the miraculous deliverance of Jerusalem by God. Hezekiah was one of the greatest post-Davidic kings.
Isaiah
Chapter 7 contains a famous messianic section. However, please note the situation. The prophecy is that by the time the boy, who is now inside his pregnant mother, is old enough to eat soft food, the enemies of Jerusalem will be no more. This prophecy is fulfilled, and the alliance fails to conquer Jerusalem.
There is a series of prophecies here, regarding the downfall of the northern kingdom, but also a promise that Yahweh would save his people. Chapter 10 pronounces judgment on Assyria for conquering God's people. Keep this in mind - the people are punished by God by an invader, Assyria - but Assyria is also judged for its violence.
Then we have another prophecy of a future peaceful kingdom and how God will reclaim the remnant of his people. Chapter 12 begins a series of pronouncements against foreign nations, often represented by their principle cities.
This part of Isaiah is full of this two sided prophecy. There will be punishment and exile - but God will still save God's people.
Acts
The major part here covers Paul's ministry in Ephesus, which was a center for Christianity. Many books are thought to have been written from here. Of course, we are also reading the book of Ephesians this week. Chapter 20 is Paul's final visit to Greece.
Ephesians
Ephesians lacks some of the typical characteristics of Paul's other letters. There is very little mention of people's names and the letter does not have the particularity that many of Paul's other letters had. It many way it is more of a homiletical type letter, similar to Romans, which is very didactic.
After a brief introduction, Paul gives thanks for the Ephesians and for the power of God in God's salvation of the world. He contrasts the old life with the new, the importance of grace and works. He reveals the secret that has put him in chains - namely that the Gentiles would become fellow heirs of this great salvation. Because God has done such great things - we should live in unity though we are all different, we should live our lives in a different way.
We start with a decent king in Jotham, but then we find ourselves embroiled with Ahaz - one of the worst who "followed the ways of the kings of Israel." His failures led to problems with neighboring tribes and the super-power of the time Assyria.
Hezekiah comes along and is quite a turn around. He works to restore the temple and reestablish worship there. He also leads the people in a national passover.
However there were problems because the Assyrians come through the land waging war and pillaging. Chronicles leaves out the tribute Hezekiah offers Sennacherib. However it does preserve the story of the miraculous deliverance of Jerusalem by God. Hezekiah was one of the greatest post-Davidic kings.
Isaiah
Chapter 7 contains a famous messianic section. However, please note the situation. The prophecy is that by the time the boy, who is now inside his pregnant mother, is old enough to eat soft food, the enemies of Jerusalem will be no more. This prophecy is fulfilled, and the alliance fails to conquer Jerusalem.
There is a series of prophecies here, regarding the downfall of the northern kingdom, but also a promise that Yahweh would save his people. Chapter 10 pronounces judgment on Assyria for conquering God's people. Keep this in mind - the people are punished by God by an invader, Assyria - but Assyria is also judged for its violence.
Then we have another prophecy of a future peaceful kingdom and how God will reclaim the remnant of his people. Chapter 12 begins a series of pronouncements against foreign nations, often represented by their principle cities.
This part of Isaiah is full of this two sided prophecy. There will be punishment and exile - but God will still save God's people.
Acts
The major part here covers Paul's ministry in Ephesus, which was a center for Christianity. Many books are thought to have been written from here. Of course, we are also reading the book of Ephesians this week. Chapter 20 is Paul's final visit to Greece.
Ephesians
Ephesians lacks some of the typical characteristics of Paul's other letters. There is very little mention of people's names and the letter does not have the particularity that many of Paul's other letters had. It many way it is more of a homiletical type letter, similar to Romans, which is very didactic.
After a brief introduction, Paul gives thanks for the Ephesians and for the power of God in God's salvation of the world. He contrasts the old life with the new, the importance of grace and works. He reveals the secret that has put him in chains - namely that the Gentiles would become fellow heirs of this great salvation. Because God has done such great things - we should live in unity though we are all different, we should live our lives in a different way.
Thursday, October 16, 2008
2 Chronciles/Joe/Isaiah/2 Corinthians
2 Chronicles 22-28
Many sordid tales here. Especially of Athaliah, who you may remember from 2 Kings 11. We have some mixed kings until Uzziah, who was an important reformer.
Joel:
This prophet warned of the day of the Lord which would come upon the people unless they repented. You should recognize much of this text - or at least it should be vaguely familiar. Chapter 2, "Blow the trumpet in Zion," is read each year on Ash Wednesday.
Isaiah:
Probably the most important prophet after Moses, the book of Isaiah overshadows all the other prophets. It was written over the course of many centuries and was edited and re-edited. In its current form it divides in to two (or three for some scholars) sections: 1-39 which focuses on the political and historical situation of Judah and its eventual judgment. 40-66 (sometimes with another division at 55) is almost uniformly prophecy about returning to Yahweh, the preservation of a remnant, and Yahweh's promise to save his people and return them from exile. It is a long book, but there is much here which will seem familiar.
Chapter 1 is an introductory poem capturing many of the themes that will resonate throughout. 2-3 forms a kind indictment of Judah - the problem will consistently fall into two related themes: The have chased after other gods and they have perverted justice but not taking care of the poor and preserving an unequal society. The two are closely related, however, and in some sense dependent on one another, for it is the foreign gods who preserve the inequity, and it is attractiveness of inequity that leads people to chase foreign gods.
4 starts with a promise of renewal and then 5 is the famous love song of the vineyard.
6 is one of those important chapters in the Bible, which should sound familiar. King Uzziah (who we have just been reading about dies) and in that year the prophet Isaiah has a epiphanic vision. Holy, Holy, Holy the angels cry out - just as we do each Sunday and wonder at the ineffable glory of God.
2 Corinthians 9-13
Paul continues his argument with those who oppose him in Corinth. He parodies them and then talks about his own vision of Jesus in which he encountered the living God in the seventh (highest) heaven. He then lets them know that he will be stopping by - no doubt there was a great deal of anxiety on everyone's part over this. The conclusion is short - almost a warning.
Many sordid tales here. Especially of Athaliah, who you may remember from 2 Kings 11. We have some mixed kings until Uzziah, who was an important reformer.
Joel:
This prophet warned of the day of the Lord which would come upon the people unless they repented. You should recognize much of this text - or at least it should be vaguely familiar. Chapter 2, "Blow the trumpet in Zion," is read each year on Ash Wednesday.
Isaiah:
Probably the most important prophet after Moses, the book of Isaiah overshadows all the other prophets. It was written over the course of many centuries and was edited and re-edited. In its current form it divides in to two (or three for some scholars) sections: 1-39 which focuses on the political and historical situation of Judah and its eventual judgment. 40-66 (sometimes with another division at 55) is almost uniformly prophecy about returning to Yahweh, the preservation of a remnant, and Yahweh's promise to save his people and return them from exile. It is a long book, but there is much here which will seem familiar.
Chapter 1 is an introductory poem capturing many of the themes that will resonate throughout. 2-3 forms a kind indictment of Judah - the problem will consistently fall into two related themes: The have chased after other gods and they have perverted justice but not taking care of the poor and preserving an unequal society. The two are closely related, however, and in some sense dependent on one another, for it is the foreign gods who preserve the inequity, and it is attractiveness of inequity that leads people to chase foreign gods.
4 starts with a promise of renewal and then 5 is the famous love song of the vineyard.
6 is one of those important chapters in the Bible, which should sound familiar. King Uzziah (who we have just been reading about dies) and in that year the prophet Isaiah has a epiphanic vision. Holy, Holy, Holy the angels cry out - just as we do each Sunday and wonder at the ineffable glory of God.
2 Corinthians 9-13
Paul continues his argument with those who oppose him in Corinth. He parodies them and then talks about his own vision of Jesus in which he encountered the living God in the seventh (highest) heaven. He then lets them know that he will be stopping by - no doubt there was a great deal of anxiety on everyone's part over this. The conclusion is short - almost a warning.
Monday, October 6, 2008
2 Chronicles 7 -21;Obadiah/2 Corinthians 1 - 8
2 Chronicles
7: God himself (unlike the version in Kings) sends fire to consume the offering, legitimating the temple Solomon has built. After the great sacrifices Solomon makes at the temple, he receives a promise: The temple will be the center of worship and religious cult for the people; God will bless them and hear their prayers, but if they turn away to other gods, they will cast out of the land.
8: Solomon expands and establishes his kingdom. There are great buildings, works, fortifications etc. Solomon marries a daughter of Pharaoh.
9: Solomon is wealthy, famous for his wisdom, is visited by foreign dignitaries who marvel at his accomplishments etc. The David-Solomon time in Chronicles is the height of Israel's power, influence, and orthodoxy and becomes the standard by which all former and later kings are judged.
10: The splitting of the kingdom is in quite a different light in Chronicles. Here it happens on account of the unfaithfulness of the north rather than as a consequence of Solomon's disloyalty to Yahweh and unscrupulousness. Here Rehoboam ignores the sage advice of his elder councilors and instead listens to the young men, who cause him to be arrogant. The tribes of the north split off to form their own kingdom under Jeroboam.
11: Rehoboam is seen to be faithful the first three years, bringing in the priests from Israel, listening to the prophets and continuing to build up cities. Chronicles continues to be concerned with naming various people and we get that here as well. You will find that in the summary of a kings accomplishments will be listed the number of wives, concubines, sons and daughters the king had.
12: Rehoboam turns from following Yahweh. Exactly what that is is not told, but the invasion of Shishak of Egypt is also recounted in Kings. Here Rehoboam turns back to God, and is given a reprieve from total destruction. Shishak takes many gold items, but they are replaced by bronze ones. Definitely a sign of decline.
13: Abijah (Abijam in Kings) is a good king in Chronicles if not in Kings. He and Jeroboarm war, as was common, especially in the first years after the split. The story of Abijah is the story of how God is blessing the south because of their faithfulness to Yahweh, while the North flounders because of idolatry.
14-16: Asa was a good king and then a bad one. He begins with great faithfulness to Yahweh and reaps the rewards of prosperity and defeating of mighty enemies (the Ethiopians did not have a millionman army - no one did in those days...it likely refers to a particular cohort).
Asa launches a reform in chapter 15 in response to the prophet. He restores part of the temple and makes a covenant renewal in the form of sacrifices at a gathering of all the people at the temple.
Asa's faithfulness wains, however. He does not trust God, but, using treasure from the temple and palace to bribe to King of Aram to help him defeat the King of Israel at Ramah. The campaign is successful, but Asa is rebuked; which he doesn't like. Asa also fails to seek God when he becomes ill later in life.
17-20: King Jehoshaphat is another example of starting well and then having some trouble. He begins by fortifying the land and even sending out teachers to educate the people and cities the law of the Lord. He received tribute from vassal kings and had a good deal of peace during his reign.
Jehoshaphat makes an ill-conceived alliance with the king of Israel, Ahab - yes that Ahab. While this is one of the first real treaties with the north, likely secured by Jehoshahat's son Jehoram to Ahab's daughter, it will cause trouble in the South later.
They inquire of the Lord, as to whether they should join together to fight the King of Aram, and the prophets there say they will have success in battle, but Jehoshaphat doesn't believe them. He asks for another, and that prophet fortells doom - in fact Ahab is being lured to his demise.. They battle anyway and Ahab is killed - even though he is in disguise -, but Jehoshaphat escapes.
Jehoshaphat continues reforms in 19. In fact these are amazing reforms, that are not even done by in king in the book of Kings. Judges are setup and told to follow Yahweh, and the king himself travels through the country (Beer-sheba and Ephraim were the southern and northern borders of Judah) to bring "them back to Yahweh."
Chapter 20 covers the great war in which God defends the people from a large coalition of invaders. Jehoshaphat sees and is terrified of the multi-national army and realizes only God can save them. He prays on behalf of all the people, who are fasting. God hears their prayer. No one must fight to defeat this enemy. God does it on his own. Quite the lesson. We faced with an unbeatable foe, rely on God to do your fighting.
20 ends with another weakness of Jehoshaphat. He again makes an allegiance with the King of Israel and suffers misfortune on account of it.
21: Jehoram does not begin or end well. He takes power in a very bloody way. He fails to quash an Edomite revolt as a result. He sets up the high places (places to worship other gods and places to worship Yahweh outside the temple) and receives an incurable, and gross, disease. No one mourns his passing.
Obadiah
It's the shortest book in the OT. It references the Edomites (who rebelled) and particularly their complicity in the Babylonian conquest. It is important to remember that in Hebrew tradition the Edomites are the descendants of Essau, brother of Jacob (who becomes Israel, father of 12 sons etc.). The Edomites were allied with the Hebrews and were treated more kindly in their conquest of their land. That they aided the Babylonians is thus viewed as a vicious betrayal.
2 Corinthians
There is a lot of history with the Corinthians and Paul. He helped found the church, sent them a letter, sent them another (1 Corinthians), then sent the Timothy, who returned with a bad report. Paul has a conflict, and apparently got into it with someone. He wrote his letter of tears, and finally this letter (thought it may not have been the last). It is in many ways a said, disquieting letter. Pain, anguish, suffering, grief, are ideas and emotions that seem to inhabit this letter.
Paul was debating about whether to visit, and decided to send this letter. He then goes on in chapter 2 to find reconciliation with the person he had a great conflict with. Problems in the church and hurt feelings are not a new phenomena!
3-4: Paul continues to discuss his ministry - and specifically how he ministers and ministered to the Corinthians. He is in effect arguing that what he says is truly from Christ and that others who have come into the community (we get to that later) are the ones who are false.
5: Paul writes about the importance of a ministry of reconciliation - reconciliation that must occur because of the anguish and pain that is a part of life.
6: Paul again pleads that the Corinthians will listen to him, not for his sake, but for God's. There is an abrupt change from verse 14 - 7.1 that is likely a missed edit from an earlier letter, since 7.2 picks up and continues with the same idea. It may also simply be that Paul is digressing regarding a particular problem at that church.
7: Paul continues to ask for reconciliation and then returns to his travelogue and the ministry of Titus.
8: Here Paul shifts gears, segueing from Titus to the support of his ministry and the churches in Macedonia who are impoverished. It is very clear from the early writings of the church that various churches supported the members of others who were poor (especially Jerusalem). Paul quotes in verse 15 Exodus 16:18 - the tale about the manna. Everyone was to gather enough for that day, and when they were done - everyone had just the right amount - not too much, not too little. Paul appeals to this idea of the abundance of God and distribution of wealth to encourage the Corinthians to be generous as God has been generous.
7: God himself (unlike the version in Kings) sends fire to consume the offering, legitimating the temple Solomon has built. After the great sacrifices Solomon makes at the temple, he receives a promise: The temple will be the center of worship and religious cult for the people; God will bless them and hear their prayers, but if they turn away to other gods, they will cast out of the land.
8: Solomon expands and establishes his kingdom. There are great buildings, works, fortifications etc. Solomon marries a daughter of Pharaoh.
9: Solomon is wealthy, famous for his wisdom, is visited by foreign dignitaries who marvel at his accomplishments etc. The David-Solomon time in Chronicles is the height of Israel's power, influence, and orthodoxy and becomes the standard by which all former and later kings are judged.
10: The splitting of the kingdom is in quite a different light in Chronicles. Here it happens on account of the unfaithfulness of the north rather than as a consequence of Solomon's disloyalty to Yahweh and unscrupulousness. Here Rehoboam ignores the sage advice of his elder councilors and instead listens to the young men, who cause him to be arrogant. The tribes of the north split off to form their own kingdom under Jeroboam.
11: Rehoboam is seen to be faithful the first three years, bringing in the priests from Israel, listening to the prophets and continuing to build up cities. Chronicles continues to be concerned with naming various people and we get that here as well. You will find that in the summary of a kings accomplishments will be listed the number of wives, concubines, sons and daughters the king had.
12: Rehoboam turns from following Yahweh. Exactly what that is is not told, but the invasion of Shishak of Egypt is also recounted in Kings. Here Rehoboam turns back to God, and is given a reprieve from total destruction. Shishak takes many gold items, but they are replaced by bronze ones. Definitely a sign of decline.
13: Abijah (Abijam in Kings) is a good king in Chronicles if not in Kings. He and Jeroboarm war, as was common, especially in the first years after the split. The story of Abijah is the story of how God is blessing the south because of their faithfulness to Yahweh, while the North flounders because of idolatry.
14-16: Asa was a good king and then a bad one. He begins with great faithfulness to Yahweh and reaps the rewards of prosperity and defeating of mighty enemies (the Ethiopians did not have a millionman army - no one did in those days...it likely refers to a particular cohort).
Asa launches a reform in chapter 15 in response to the prophet. He restores part of the temple and makes a covenant renewal in the form of sacrifices at a gathering of all the people at the temple.
Asa's faithfulness wains, however. He does not trust God, but, using treasure from the temple and palace to bribe to King of Aram to help him defeat the King of Israel at Ramah. The campaign is successful, but Asa is rebuked; which he doesn't like. Asa also fails to seek God when he becomes ill later in life.
17-20: King Jehoshaphat is another example of starting well and then having some trouble. He begins by fortifying the land and even sending out teachers to educate the people and cities the law of the Lord. He received tribute from vassal kings and had a good deal of peace during his reign.
Jehoshaphat makes an ill-conceived alliance with the king of Israel, Ahab - yes that Ahab. While this is one of the first real treaties with the north, likely secured by Jehoshahat's son Jehoram to Ahab's daughter, it will cause trouble in the South later.
They inquire of the Lord, as to whether they should join together to fight the King of Aram, and the prophets there say they will have success in battle, but Jehoshaphat doesn't believe them. He asks for another, and that prophet fortells doom - in fact Ahab is being lured to his demise.. They battle anyway and Ahab is killed - even though he is in disguise -, but Jehoshaphat escapes.
Jehoshaphat continues reforms in 19. In fact these are amazing reforms, that are not even done by in king in the book of Kings. Judges are setup and told to follow Yahweh, and the king himself travels through the country (Beer-sheba and Ephraim were the southern and northern borders of Judah) to bring "them back to Yahweh."
Chapter 20 covers the great war in which God defends the people from a large coalition of invaders. Jehoshaphat sees and is terrified of the multi-national army and realizes only God can save them. He prays on behalf of all the people, who are fasting. God hears their prayer. No one must fight to defeat this enemy. God does it on his own. Quite the lesson. We faced with an unbeatable foe, rely on God to do your fighting.
20 ends with another weakness of Jehoshaphat. He again makes an allegiance with the King of Israel and suffers misfortune on account of it.
21: Jehoram does not begin or end well. He takes power in a very bloody way. He fails to quash an Edomite revolt as a result. He sets up the high places (places to worship other gods and places to worship Yahweh outside the temple) and receives an incurable, and gross, disease. No one mourns his passing.
Obadiah
It's the shortest book in the OT. It references the Edomites (who rebelled) and particularly their complicity in the Babylonian conquest. It is important to remember that in Hebrew tradition the Edomites are the descendants of Essau, brother of Jacob (who becomes Israel, father of 12 sons etc.). The Edomites were allied with the Hebrews and were treated more kindly in their conquest of their land. That they aided the Babylonians is thus viewed as a vicious betrayal.
2 Corinthians
There is a lot of history with the Corinthians and Paul. He helped found the church, sent them a letter, sent them another (1 Corinthians), then sent the Timothy, who returned with a bad report. Paul has a conflict, and apparently got into it with someone. He wrote his letter of tears, and finally this letter (thought it may not have been the last). It is in many ways a said, disquieting letter. Pain, anguish, suffering, grief, are ideas and emotions that seem to inhabit this letter.
Paul was debating about whether to visit, and decided to send this letter. He then goes on in chapter 2 to find reconciliation with the person he had a great conflict with. Problems in the church and hurt feelings are not a new phenomena!
3-4: Paul continues to discuss his ministry - and specifically how he ministers and ministered to the Corinthians. He is in effect arguing that what he says is truly from Christ and that others who have come into the community (we get to that later) are the ones who are false.
5: Paul writes about the importance of a ministry of reconciliation - reconciliation that must occur because of the anguish and pain that is a part of life.
6: Paul again pleads that the Corinthians will listen to him, not for his sake, but for God's. There is an abrupt change from verse 14 - 7.1 that is likely a missed edit from an earlier letter, since 7.2 picks up and continues with the same idea. It may also simply be that Paul is digressing regarding a particular problem at that church.
7: Paul continues to ask for reconciliation and then returns to his travelogue and the ministry of Titus.
8: Here Paul shifts gears, segueing from Titus to the support of his ministry and the churches in Macedonia who are impoverished. It is very clear from the early writings of the church that various churches supported the members of others who were poor (especially Jerusalem). Paul quotes in verse 15 Exodus 16:18 - the tale about the manna. Everyone was to gather enough for that day, and when they were done - everyone had just the right amount - not too much, not too little. Paul appeals to this idea of the abundance of God and distribution of wealth to encourage the Corinthians to be generous as God has been generous.
Wednesday, October 1, 2008
1 Chronicles 17 - 2 Chronicles 6; 1 Corinthians 13 - 16
1 Chronicles
17: A retelling of 2 Samuel 7. David wants to build Yahweh a house. Yahweh never asked for a house, but because of David's thought, David's line will rule Judah forever. It is also promised that his son will build the temple.
18-20: David expands his kingdom in a variety of wars and battles. The Ammonites are discussed in detail. Remember, we are not dealing with nation-states. Promises made between kings are between kings, not the nations they represent. When a king died, it was important to reassert treaties, or take advantage to break them.
21: A retelling of 2 Sam. 24. Counting the people, or taking a census, was done for two reasons: taxes and mustering an army. Kings were not permitted to do this without express permission.
22-29: The end of David's reign. David picks the place for the temple and appoints Solomon as the next king. The way this is told leaves out much of the back story of the struggle for power that took place in David's dotage. One would think that Solomon came into power without conflict. You will also notice that the civil war of Absalom's revolt is skipped. David is presented in a very different, more propagandist light: the perfect king, who prepares the building of the temple that his son would complete.
We also find here list after list of the names of important leaders in the administration of the kingdom and temple. Again, don't wear yourself out over these.
2 Chronicles
1-6: Solomon's reign begins with his establishing his kingdom and beginning the building of the temple. The account here is much shorter than the one in Kings, but conveys the same message. With the help of other nations the temple is built and consecrated in grand fashion. It is proclaimed as the supreme religious center where Yahweh is worshiped. Both political and religious power are now rooted in Jerusalem.
1 Corinthians
13: The centrality and supremacy of love. Notice it is context with the previous chapter on the importance of all spiritual gifts and the following chapter on why tongues is not the end-all-be-all of gifts.
14: It is clear from the previous few chapters that there were more problems in Corinth. Apparently there were some snooty people who thought that if you spoke in tongues you were better than everyone else. Further, apparently every one wanted to speak at the same time, likely felt their message is the one everyone needed to hear. Paul calls for order and points to the importance of prophecy as the better gift since typically no one understood what was being said in tongues.
Now a word of definition: Tongues is likely not what is talked about in Acts, when visitors and observers understood what was being said. Here Paul is likely talking about glossolalia, which is a kind of spontaneous utterance, which is usually "nonsense" words spoken when in an ecstatic state. Likely people thought they were speaking in "the tongues of angels" or some mysterious human language.
Prophecy on the other hand was not telling the future. It was "speaking the truth," or "speaking for God." Prophecy is the bold pronouncement, often with a discernment of the real issues.
On women being silent. It is likely this is a later gloss, since different ancient versions have it in different places and it breaks the flow of meaning. It is quite clear that women were doing a lot of the talking in the previous part of the chapter. Secondarily it likely addressed not women speaking at all, but women speaking in the midst of someone else's speaking. Women and men didn't sit together at that time, and women often sat in the back (or in a balcony). Apparently some of them were shouting at their husbands, "What was that?" Paul is telling them to ask their husbands after the service. Still a bit offensive to our modern culture, but also a bit more understandable.
15: The resurrection and it's importance. Vss 4-5 are likely one of the earliest forms of the creed we now speak. It covers the basics as we do in our Apostles Creed. Paul's point here is that bodily resurrection is not some tertiary part of the Gospel. It is central. Without it nothing else makes sense. He then goes on to describe that resurrection is, if I can summarize, both a continuity and a discontinuity with the present state. Where as now we are a seed, then we will be a full blown tree.
16: Conclusion and loose ends. Paul often wraps up his letters with miscellaneous business and greetings. Notice the mention of the church in Jerusalem. We know from other letters that this church, the first one, the Pentecost church, suffered constant money woes. They received donations from pretty much all the other churches.
17: A retelling of 2 Samuel 7. David wants to build Yahweh a house. Yahweh never asked for a house, but because of David's thought, David's line will rule Judah forever. It is also promised that his son will build the temple.
18-20: David expands his kingdom in a variety of wars and battles. The Ammonites are discussed in detail. Remember, we are not dealing with nation-states. Promises made between kings are between kings, not the nations they represent. When a king died, it was important to reassert treaties, or take advantage to break them.
21: A retelling of 2 Sam. 24. Counting the people, or taking a census, was done for two reasons: taxes and mustering an army. Kings were not permitted to do this without express permission.
22-29: The end of David's reign. David picks the place for the temple and appoints Solomon as the next king. The way this is told leaves out much of the back story of the struggle for power that took place in David's dotage. One would think that Solomon came into power without conflict. You will also notice that the civil war of Absalom's revolt is skipped. David is presented in a very different, more propagandist light: the perfect king, who prepares the building of the temple that his son would complete.
We also find here list after list of the names of important leaders in the administration of the kingdom and temple. Again, don't wear yourself out over these.
2 Chronicles
1-6: Solomon's reign begins with his establishing his kingdom and beginning the building of the temple. The account here is much shorter than the one in Kings, but conveys the same message. With the help of other nations the temple is built and consecrated in grand fashion. It is proclaimed as the supreme religious center where Yahweh is worshiped. Both political and religious power are now rooted in Jerusalem.
1 Corinthians
13: The centrality and supremacy of love. Notice it is context with the previous chapter on the importance of all spiritual gifts and the following chapter on why tongues is not the end-all-be-all of gifts.
14: It is clear from the previous few chapters that there were more problems in Corinth. Apparently there were some snooty people who thought that if you spoke in tongues you were better than everyone else. Further, apparently every one wanted to speak at the same time, likely felt their message is the one everyone needed to hear. Paul calls for order and points to the importance of prophecy as the better gift since typically no one understood what was being said in tongues.
Now a word of definition: Tongues is likely not what is talked about in Acts, when visitors and observers understood what was being said. Here Paul is likely talking about glossolalia, which is a kind of spontaneous utterance, which is usually "nonsense" words spoken when in an ecstatic state. Likely people thought they were speaking in "the tongues of angels" or some mysterious human language.
Prophecy on the other hand was not telling the future. It was "speaking the truth," or "speaking for God." Prophecy is the bold pronouncement, often with a discernment of the real issues.
On women being silent. It is likely this is a later gloss, since different ancient versions have it in different places and it breaks the flow of meaning. It is quite clear that women were doing a lot of the talking in the previous part of the chapter. Secondarily it likely addressed not women speaking at all, but women speaking in the midst of someone else's speaking. Women and men didn't sit together at that time, and women often sat in the back (or in a balcony). Apparently some of them were shouting at their husbands, "What was that?" Paul is telling them to ask their husbands after the service. Still a bit offensive to our modern culture, but also a bit more understandable.
15: The resurrection and it's importance. Vss 4-5 are likely one of the earliest forms of the creed we now speak. It covers the basics as we do in our Apostles Creed. Paul's point here is that bodily resurrection is not some tertiary part of the Gospel. It is central. Without it nothing else makes sense. He then goes on to describe that resurrection is, if I can summarize, both a continuity and a discontinuity with the present state. Where as now we are a seed, then we will be a full blown tree.
16: Conclusion and loose ends. Paul often wraps up his letters with miscellaneous business and greetings. Notice the mention of the church in Jerusalem. We know from other letters that this church, the first one, the Pentecost church, suffered constant money woes. They received donations from pretty much all the other churches.
Monday, September 22, 2008
1 Chronicles 10-16/1 Corinthians 8-12
1 Chron. 10-16
You will notice that Chronicles is short on history and long on names. Chronicles in some ways supplements what is in Kings with the names of the secondary and tertiary characters. There are times where it contradicts or puts a very different spin on the same stories.
Chapter 10 is the short version of Saul's life and kingship - basically it begins with his ignominious ending.
Chapter 11-12 starts the tale of David, and it would be an understatement to call it glowing. Gone are the ugly tales of Bathsheba and Urriah and the internal problems of David's family. What we get here are the military stories of David's conquests and the prowess of his warriors.
Chapter 13-16 picks up David's work to unite the religious life of Israel as well as the political. It is interrupted by invading Philistines, but David quickly returns, brings the ark to Jerusalem (without the intervening story of how it was missing in the first place), and throws a gigantic party.
1 Cor. 8-12
8: This chapter needs some explaining, b/c everything after relies on understanding it. The thing you have to understand is that if you were eating meat in Corinth (or just about any Greco-Roman town or city) you were eating meat sacrificed to an idol.
See - that was were all the butchering happened, b/c the important thing was that the deity (or deities) got their cut, and got it first. So if you went to a food stall to buy meat a part of it had already been used in some kind of worship ritual of a god other than the Christian God. Think of it as a kind of sales tax that supported the temples of the gods. By the way - the same thing was true in the Hebrew world before the temple in Jerusalem. There are sections of the law prohibiting the slaying of any animal outside the tabernacle.
So the dilemma was - do I eat meat, knowing that idols are false, and therefore irrelevant - or do I stay away from meat altogether rather than risk supporting (or even technically engaging in) the worship of false gods.
Paul gives a good answer: first, it's no big deal - you know the gods are false and are powerless, and you want meat in your diet, we are "free" to do so. However, second, if my brother or sister does not and is offended, then don't do it for the sake of that brother or sister. We have rights and are free to not exercise them. Love trumps knowledge (8.1-3)
Chapter 10 continues the discussion - Paul does not want them to think devotion and ritual are empty. The sacramental aspects of the Jewish people and the sacraments of the church are important and have real consequences in the real world. Meat sacrificed to idols does as well...bear with me through the contradictions. Notice at the end of chapter 10 - if someone gives you meat and tells you it was sacrificed - ie wishes to include you in that ritual don't do it. On the other hand - don't fret about every cutlet that floats onto your plate. People are more important to God.
11: Well this starts off with a bang (no pun intended) all about hairstyles. For whatever reason, people at different times have taken Paul more seriously than he did himself. v. 13 says, "Judge for yourselves." I don't think this is simply rhetorical. Paul was concerned that the assembly wasn't being deviant for the sake of being deviant. The radicalness of Jesus Gospel was about faith and community, not hairstyles - it was about how life was lived and what was important - not challenging social norms - today Paul would probably say, "Leave that to the teenagers."
The second half of 11 is pointing to the celebration of the Lord's supper. In the very early church, this celebration was more like an actual meal. This changed very quickly into the kind of meal we have today, and some people think Corinthians points to why. Rich people (who owned houses and didn't have to work as long) got there first and ate and drank, leaving nothing for the poor (who worked much longer). Paul admonishes them to cease this practice, and that the meal was a special meal that was not just about filling bellies. This issue probably led to the transition of Holy Communion to that little bread and little wine - the excess of which was then distributed to the poor.
12: is the well known discussion on spiritual gifts. The point here is not to give a listing of gifts or even their definitions, but to point out that each assembly, or congregation, is an assembly of these gifts that form a whole body, a body that fits together and cannot operate on its own. There are no parts more important than others. It is of note that the chapter immediately following this one is all about love.
You will notice that Chronicles is short on history and long on names. Chronicles in some ways supplements what is in Kings with the names of the secondary and tertiary characters. There are times where it contradicts or puts a very different spin on the same stories.
Chapter 10 is the short version of Saul's life and kingship - basically it begins with his ignominious ending.
Chapter 11-12 starts the tale of David, and it would be an understatement to call it glowing. Gone are the ugly tales of Bathsheba and Urriah and the internal problems of David's family. What we get here are the military stories of David's conquests and the prowess of his warriors.
Chapter 13-16 picks up David's work to unite the religious life of Israel as well as the political. It is interrupted by invading Philistines, but David quickly returns, brings the ark to Jerusalem (without the intervening story of how it was missing in the first place), and throws a gigantic party.
1 Cor. 8-12
8: This chapter needs some explaining, b/c everything after relies on understanding it. The thing you have to understand is that if you were eating meat in Corinth (or just about any Greco-Roman town or city) you were eating meat sacrificed to an idol.
See - that was were all the butchering happened, b/c the important thing was that the deity (or deities) got their cut, and got it first. So if you went to a food stall to buy meat a part of it had already been used in some kind of worship ritual of a god other than the Christian God. Think of it as a kind of sales tax that supported the temples of the gods. By the way - the same thing was true in the Hebrew world before the temple in Jerusalem. There are sections of the law prohibiting the slaying of any animal outside the tabernacle.
So the dilemma was - do I eat meat, knowing that idols are false, and therefore irrelevant - or do I stay away from meat altogether rather than risk supporting (or even technically engaging in) the worship of false gods.
Paul gives a good answer: first, it's no big deal - you know the gods are false and are powerless, and you want meat in your diet, we are "free" to do so. However, second, if my brother or sister does not and is offended, then don't do it for the sake of that brother or sister. We have rights and are free to not exercise them. Love trumps knowledge (8.1-3)
Chapter 10 continues the discussion - Paul does not want them to think devotion and ritual are empty. The sacramental aspects of the Jewish people and the sacraments of the church are important and have real consequences in the real world. Meat sacrificed to idols does as well...bear with me through the contradictions. Notice at the end of chapter 10 - if someone gives you meat and tells you it was sacrificed - ie wishes to include you in that ritual don't do it. On the other hand - don't fret about every cutlet that floats onto your plate. People are more important to God.
11: Well this starts off with a bang (no pun intended) all about hairstyles. For whatever reason, people at different times have taken Paul more seriously than he did himself. v. 13 says, "Judge for yourselves." I don't think this is simply rhetorical. Paul was concerned that the assembly wasn't being deviant for the sake of being deviant. The radicalness of Jesus Gospel was about faith and community, not hairstyles - it was about how life was lived and what was important - not challenging social norms - today Paul would probably say, "Leave that to the teenagers."
The second half of 11 is pointing to the celebration of the Lord's supper. In the very early church, this celebration was more like an actual meal. This changed very quickly into the kind of meal we have today, and some people think Corinthians points to why. Rich people (who owned houses and didn't have to work as long) got there first and ate and drank, leaving nothing for the poor (who worked much longer). Paul admonishes them to cease this practice, and that the meal was a special meal that was not just about filling bellies. This issue probably led to the transition of Holy Communion to that little bread and little wine - the excess of which was then distributed to the poor.
12: is the well known discussion on spiritual gifts. The point here is not to give a listing of gifts or even their definitions, but to point out that each assembly, or congregation, is an assembly of these gifts that form a whole body, a body that fits together and cannot operate on its own. There are no parts more important than others. It is of note that the chapter immediately following this one is all about love.
Monday, September 8, 2008
1 Chronicles 1-9/1 Corinthians 1-7
1 Chronicles
The first part of this book is genealogies. Yes...all of it. Don't kill yourself. Just move through it as painlessly as possible.
1-2 Chronicles will seem familiar. It retells the stories you first read in Kings. In fact, several sections are very close retelling of some of the events. However, the story does diverge in places. The writer(s) of Chronicles is more interested in the Southern Kingdom of Judah than the Israel in the north. We also get the occasional detail filled in. Perhaps it's not a bad thing to re-read the most complex part of the story of God's people from different perspective.
1 Corinthians
Corinth was a bustling city in 1st century Rome. Paul founds the church in one of his missionary journeys which we just read in Act 18. The church itself seems to have been a hotbed of controversy and scandal. They seem to languish under pagan hedonism and in fighting. Paul pleads for unity, and, in one of the most inspired passages of Pauline writing, takes an entire chapter (13) to explain what love looks like. Apparently the Corinthians needed the lesson.
After an introduction and thanksgiving, he launches into their first problem which is unity. This comes up again and again and is a major theme in the book. He speaks of his own ministry with them and defends the truth of the message he proclaimed.
He then turns to more practical matters, obviously ones which were troubling the Corinthians - lawsuits; sexual issues. Then in chapter 7, one of the most confusing and double-talking passages of scripture Paul tries to explain how he thinks Christians should live with one another when it comes to marriage and and sex. It is important to note that for most part Paul is here giving his own advise, not proclaiming the Gospel. The best part of the advise probably comes in verse 32: I want you to be free of anxieties.
The first part of this book is genealogies. Yes...all of it. Don't kill yourself. Just move through it as painlessly as possible.
1-2 Chronicles will seem familiar. It retells the stories you first read in Kings. In fact, several sections are very close retelling of some of the events. However, the story does diverge in places. The writer(s) of Chronicles is more interested in the Southern Kingdom of Judah than the Israel in the north. We also get the occasional detail filled in. Perhaps it's not a bad thing to re-read the most complex part of the story of God's people from different perspective.
1 Corinthians
Corinth was a bustling city in 1st century Rome. Paul founds the church in one of his missionary journeys which we just read in Act 18. The church itself seems to have been a hotbed of controversy and scandal. They seem to languish under pagan hedonism and in fighting. Paul pleads for unity, and, in one of the most inspired passages of Pauline writing, takes an entire chapter (13) to explain what love looks like. Apparently the Corinthians needed the lesson.
After an introduction and thanksgiving, he launches into their first problem which is unity. This comes up again and again and is a major theme in the book. He speaks of his own ministry with them and defends the truth of the message he proclaimed.
He then turns to more practical matters, obviously ones which were troubling the Corinthians - lawsuits; sexual issues. Then in chapter 7, one of the most confusing and double-talking passages of scripture Paul tries to explain how he thinks Christians should live with one another when it comes to marriage and and sex. It is important to note that for most part Paul is here giving his own advise, not proclaiming the Gospel. The best part of the advise probably comes in verse 32: I want you to be free of anxieties.
Thursday, September 4, 2008
Acts 17-18/1-2 Thessalonians
daily text
As I mentioned before, information on the Psalms can be found on an earlier post.
Acts
17: Paul arrives in Thessalonica. He founds a church there in the typical way, which becomes a formula. Paul arrives and goes to the synagogue to teach. He is either welcomed or not, but there is usually at least some faction there that gives him trouble. Here they beat the person at whose house he was staying.
Of course we are reading 1-2 Thessalonians in relation to this section.
Paul then goes to Athens and delivers his famous discourse at the Areopagus. The Athenians were famous for their curiosity, education, and philosophical discourse. Paul shares the gospel with them in terms they can understand, even quoting their own philosophers. However, when the issue of the resurrection comes up they find it strange. We often forget what an unusual idea the central idea of Christianity is when compared to most religious thinking in the world.
18: Paul's adventures in Corinth. Next week we start reading the two Corinthian letters.
1-2 Thessalonians
Most scholars agree that 1 Thess. is the earliest letter written by Paul, somwhere in the late 40's early 50's. It is thus the earliest writing in the New Testament. It is a friendly letter of encouragement to a church that was suffering from persecution by other Jews in town (remember the first part of Acts 17).
2 Thessalonians is almost certainly written quite a bit later. It's concern again is to encourage the Thessalonians and warn them of people who are spreading false ideas. Paul tells them that the day of the Lord - that is Jesus return - has not occurred yet (as apparently some one was telling them). He is also apparently signing all his letters with a particular mark. Evidence that there were forgeries floating about. Paul, you may remember, did not actually write out his letters but dictated them to a secretary. Occasionally he will mention the secretary, and will also sometimes write part in his own hand.
As I mentioned before, information on the Psalms can be found on an earlier post.
Acts
17: Paul arrives in Thessalonica. He founds a church there in the typical way, which becomes a formula. Paul arrives and goes to the synagogue to teach. He is either welcomed or not, but there is usually at least some faction there that gives him trouble. Here they beat the person at whose house he was staying.
Of course we are reading 1-2 Thessalonians in relation to this section.
Paul then goes to Athens and delivers his famous discourse at the Areopagus. The Athenians were famous for their curiosity, education, and philosophical discourse. Paul shares the gospel with them in terms they can understand, even quoting their own philosophers. However, when the issue of the resurrection comes up they find it strange. We often forget what an unusual idea the central idea of Christianity is when compared to most religious thinking in the world.
18: Paul's adventures in Corinth. Next week we start reading the two Corinthian letters.
1-2 Thessalonians
Most scholars agree that 1 Thess. is the earliest letter written by Paul, somwhere in the late 40's early 50's. It is thus the earliest writing in the New Testament. It is a friendly letter of encouragement to a church that was suffering from persecution by other Jews in town (remember the first part of Acts 17).
2 Thessalonians is almost certainly written quite a bit later. It's concern again is to encourage the Thessalonians and warn them of people who are spreading false ideas. Paul tells them that the day of the Lord - that is Jesus return - has not occurred yet (as apparently some one was telling them). He is also apparently signing all his letters with a particular mark. Evidence that there were forgeries floating about. Paul, you may remember, did not actually write out his letters but dictated them to a secretary. Occasionally he will mention the secretary, and will also sometimes write part in his own hand.
Tuesday, August 26, 2008
Galatians/Acts 15-16/Philippians
Acts
Paul's story begins in earnest now. Chapter 15 covers the conflict in the early church that often crept up. The followers of Jesus were all originally Jewish, and did not see themselves as starting a new religion, but a new movement within Judaism. The questions was, for a person to be a member of this Jewish community, how were they to be Jews. The standard answer is that they should be circumcised, but Paul argues that these Gentiles have joined the family of Abraham without circumcision. It is confirmed by the many works the Holy Spirit has done among them. The Jerusalem church and the twelve accept this point and ask that they simply not eat meat sacrificed to idols and follow the Noaich covenant, which forbids consuming blood.
16 covers Paul's missionary journeys. There are several miracles and people are drawn to Paul's message about the Good News.
Galatians
This early letter of Paul is sometimes called the mini Romans because of the similar subject matter. Paul is arguing against a group of people in the community who are holding onto the Jewish Law as the way of salvation. Paul argues that it is God's grace that saves us and brings us into God's family where there is neither Jew nor Greek, slave nor free, woman nor man.
Philippians
One of the most beautifully written of Paul's letters, also rather early. The subject of this letter revolves around a conflict that has arisen between two leaders (likely pastors of house churches) Euodia and Syntyche. These woman had divided the larger church community of the town, and Paul urges them to find unity in love. It contains one of the key passages of theology about Christ, the poem (likely a hymn) found in 2.6-11. The identification of Jesus as divine in such an early work of well known hymnody points to a very early understanding of Jesus as God in the first century church.
Paul's story begins in earnest now. Chapter 15 covers the conflict in the early church that often crept up. The followers of Jesus were all originally Jewish, and did not see themselves as starting a new religion, but a new movement within Judaism. The questions was, for a person to be a member of this Jewish community, how were they to be Jews. The standard answer is that they should be circumcised, but Paul argues that these Gentiles have joined the family of Abraham without circumcision. It is confirmed by the many works the Holy Spirit has done among them. The Jerusalem church and the twelve accept this point and ask that they simply not eat meat sacrificed to idols and follow the Noaich covenant, which forbids consuming blood.
16 covers Paul's missionary journeys. There are several miracles and people are drawn to Paul's message about the Good News.
Galatians
This early letter of Paul is sometimes called the mini Romans because of the similar subject matter. Paul is arguing against a group of people in the community who are holding onto the Jewish Law as the way of salvation. Paul argues that it is God's grace that saves us and brings us into God's family where there is neither Jew nor Greek, slave nor free, woman nor man.
Philippians
One of the most beautifully written of Paul's letters, also rather early. The subject of this letter revolves around a conflict that has arisen between two leaders (likely pastors of house churches) Euodia and Syntyche. These woman had divided the larger church community of the town, and Paul urges them to find unity in love. It contains one of the key passages of theology about Christ, the poem (likely a hymn) found in 2.6-11. The identification of Jesus as divine in such an early work of well known hymnody points to a very early understanding of Jesus as God in the first century church.
Monday, August 25, 2008
2 Ki 17-25/Psalms
Psalms
See my main for the psalm readings.
2 Ki 17-25
17: Tells of the fall of Israel and it's capital Samaria to the Assyrian King. The Assyrians deport all the Israelites far away throughout their kingdom and import people from various cultures to live in Israel. The people who live there want to appease the god of that place (Yahweh) and bring in priests. Essentially they add Yahweh to their pantheon of gods. Most of the chapter is a retelling and indictment of the people of Israel from the time of Jeroboam on.
18-19: King Hezekiah's story begins with his reformation. He tears down (finally) the one thing that so many rulers left, the high places were people would sacrifice to Yahweh or other gods.
He then faced his greatest test. The King of Assyria, Sennacherib, conquerors many towns of Judah. Hezekiah responds by sending tribute, but Sennacherib, perhaps b/c he heard that Hezekiah was seeking an alliance with Egypt, lays siege to Jerusalem.
His messenger makes many threats, upsetting people. Finally, Hezekiah prays before Yahweh, and hears the promise of God through the prophet Isaiah. Sennacherib will flee and in three years time the agricultural cycle will return.
20: Hezekiah is ill. He prays and receives a reprieve of 15 years. But we all die eventually. He shows an envoy from Babylon all his wealth, and is told that is will be taken. His response seems to be rather short sighted - at least there will be peace in my day.
21: Two of the worst kings - Mannasseh, who rebuilt the temples to foreign gods, practiced child sacrifice, used augury and built altars to the "hosts of heaven," (sun, moon, stars) in the temple of Yahweh. Yahweh becomes just one other god among many. Because of these acts God condemns Judah to the same fate as Israel, which is the same fate as the people the Israelites displaced in Joshua and Judges. Exile. His son Amnon was apparently just as bad. He was murdered by his own servants.
22 - 23: Josiah is considered the greatest reformer - greater even than Hezekiah, if only because he rediscovered the books of the law (likely some form of Deuteronomy) and held a great passover, a ritual that had been ignored by the Israelites for many centuries. He tore down all the buildings as well as the institutions of worshiping other gods, though his reforms were larger bloodless in comparison with some other previous rulers. More than any other leader Josiah is given credit for shaping the zealous monotheistic and law oriented Judaism that survives into the Babylonian exile.
Josiah - apparently foolishly - tries to stand in the way of a meeting between Pharaoh and the King of Assyria (who is probably starting to feel the heat from Babylon). Josiah's defeat by Pharaoh allows Pharaoh to receive tribute and put some one more acceptable on the throne.
24: Nebuchadnezzar, King of Babylon (Babylonians are also called Chaldeans), ascends to power. The King of Judah Jehoiakim pays tribute, but then rebels. Jehoiachin follows him. Pharaoh is no help anymore for the Babylonians now rule from the Sinai Peninsula to the Euphrates in modern day Iraq.
Nebuchadnezzar lays siege to Jerusalem, captures it, takes most of the royal family and their wealth and servants in to captivity. Nebuch. then puts Zedekiah, Jehoiachin's uncle, on the throne.
25: Zedekiah doesn't last long. He quickly rebels and incurs wrath of Babylon. They destroy the city, the temple and drag the people away. Even the few that are left flee to Egypt because of the violence of the Babylonians. There is a fairly detailed account of the furniture in the temple, but not a word about the ark of the covenant, which seems to have disappeared from the narrative. This has fueled countless conspiracy theories and at least one block buster.
The final epilogue seems to offer some hope that the people might be preserved.
See my main for the psalm readings.
2 Ki 17-25
17: Tells of the fall of Israel and it's capital Samaria to the Assyrian King. The Assyrians deport all the Israelites far away throughout their kingdom and import people from various cultures to live in Israel. The people who live there want to appease the god of that place (Yahweh) and bring in priests. Essentially they add Yahweh to their pantheon of gods. Most of the chapter is a retelling and indictment of the people of Israel from the time of Jeroboam on.
18-19: King Hezekiah's story begins with his reformation. He tears down (finally) the one thing that so many rulers left, the high places were people would sacrifice to Yahweh or other gods.
He then faced his greatest test. The King of Assyria, Sennacherib, conquerors many towns of Judah. Hezekiah responds by sending tribute, but Sennacherib, perhaps b/c he heard that Hezekiah was seeking an alliance with Egypt, lays siege to Jerusalem.
His messenger makes many threats, upsetting people. Finally, Hezekiah prays before Yahweh, and hears the promise of God through the prophet Isaiah. Sennacherib will flee and in three years time the agricultural cycle will return.
20: Hezekiah is ill. He prays and receives a reprieve of 15 years. But we all die eventually. He shows an envoy from Babylon all his wealth, and is told that is will be taken. His response seems to be rather short sighted - at least there will be peace in my day.
21: Two of the worst kings - Mannasseh, who rebuilt the temples to foreign gods, practiced child sacrifice, used augury and built altars to the "hosts of heaven," (sun, moon, stars) in the temple of Yahweh. Yahweh becomes just one other god among many. Because of these acts God condemns Judah to the same fate as Israel, which is the same fate as the people the Israelites displaced in Joshua and Judges. Exile. His son Amnon was apparently just as bad. He was murdered by his own servants.
22 - 23: Josiah is considered the greatest reformer - greater even than Hezekiah, if only because he rediscovered the books of the law (likely some form of Deuteronomy) and held a great passover, a ritual that had been ignored by the Israelites for many centuries. He tore down all the buildings as well as the institutions of worshiping other gods, though his reforms were larger bloodless in comparison with some other previous rulers. More than any other leader Josiah is given credit for shaping the zealous monotheistic and law oriented Judaism that survives into the Babylonian exile.
Josiah - apparently foolishly - tries to stand in the way of a meeting between Pharaoh and the King of Assyria (who is probably starting to feel the heat from Babylon). Josiah's defeat by Pharaoh allows Pharaoh to receive tribute and put some one more acceptable on the throne.
24: Nebuchadnezzar, King of Babylon (Babylonians are also called Chaldeans), ascends to power. The King of Judah Jehoiakim pays tribute, but then rebels. Jehoiachin follows him. Pharaoh is no help anymore for the Babylonians now rule from the Sinai Peninsula to the Euphrates in modern day Iraq.
Nebuchadnezzar lays siege to Jerusalem, captures it, takes most of the royal family and their wealth and servants in to captivity. Nebuch. then puts Zedekiah, Jehoiachin's uncle, on the throne.
25: Zedekiah doesn't last long. He quickly rebels and incurs wrath of Babylon. They destroy the city, the temple and drag the people away. Even the few that are left flee to Egypt because of the violence of the Babylonians. There is a fairly detailed account of the furniture in the temple, but not a word about the ark of the covenant, which seems to have disappeared from the narrative. This has fueled countless conspiracy theories and at least one block buster.
The final epilogue seems to offer some hope that the people might be preserved.
Wednesday, August 20, 2008
2 Ki 9-16/Amos/Jonah/
2 Kings
First up is the end of Ahab (at least his son) and Jezebel. They end as Elijah spoke. Jehu is their downfall, a son of Jehosaphat. He also kills the king of Judah, leaving a huge power vacuum. Jezebel calls him "Zimri," referring to a usurper who was on the throne all of a week.
Jehu outlives Jezebel's pronouncement and brings and end to Baal worship (or so you might think) through lots of bloody destruction. His is a bloody reign, though he receives a promise that his sons will reign for four generations.
11: A queen in Judah. Yes, and not a good one. The priest, Jehoida, who is hiding the crown prince brings loyal troops and guards (Carites) to the temple, then they crown Joash. The queen finds out, visits the temple (not a smart move) and is arrested and executed. The kingship is reaffirmed in a particularly Jewish way - covenant between king and people. Baal temples are torn down.
12: Joash grows up and is called Jehoash. He is a relatively good king who tries to do a restoration of the temple, which is not terribly successful. During his reign the people are also paying tribute to King Hazael of Aram (Syria). The violent death of Jehoash may be because of a turn to wickedness mentioned in 2 Chronicles)
13: Jehoahaz and Jehoash (also Joash) - kings of the North. We're back to Israel, don't let the names confuse you. There were two kings, neither of which were very good, but when Joash sought him out he promised he would have some victory over Aram. They indeed are able to fight back with their reduced army...for a while.
14: Battle between Israel and Judah, who is fresh from a successful campaign does not go well for the South. Israel is on the rise and Jeroboam II reestablishes their former borders. He is the King of Amos and Hosea, and Jonah is mentioned, but Jonah is a non-historical drama.
15-16: Starting with the brief description of King Azariah (sometimes called Uzziah) of Judah, who had leprousy, we embark on the downturn of Israel. The sons of Jehu are replaced and they begin to lose the land. Then Assyrian comes into the picture. These will be the people who finally conquer the northern kingdom of Israel. At first Menahem buys them off (King Pul). This will not always work. During the rule of Pekah of Israel, Assyria makes incursions in the north and carries a great many people away.
Then we move back to Judah: Jotham takes over, though he has been ruling in all but name. Verse 37 refers to a conflict that we will read about again in Isaiah 7-9 (a maiden shall conceive and bear a son etc.).
vv. 5-20. What's going on here? Pekah, king of Israel and the Arameans (modern day Syria) form an alliance and attack Jerusalem. King Ahaz of Judah, not a good king, sends money and asks for help from Assyria. Assyria destroys Aram (Syria) and takes Damascus, "saving" Jerusalem. Ahaz visits and makes copies of things from pagan temples and places them in the temple in Jerusalem. As you can imagine, this is not a good thing to do.
Jonah
Jonah is a great story. One of the greatest. However, it did not happen. It is a non-historical story, perhaps even a drama, that shows the open hearts of the Jews arch-enemies, the Assyrians, who were oppressing them, and compares them to the hard hearts of the Jewish people. It would be like if I gave a sermon in which I told of how Osama bin Laden turned to Jesus and laid down his arms while we in America still like to sleep in on Sundays. In some ways, it is amazing it survived, since I'm sure it made a lot of people angry.
Amos
Our first minor prophet. Amos was active during the reign of Jeroboam II, King of Israel. His reign was peaceful and prosperous, however it was full of incredible inequities. By manipulating debt and credit, wealthy landowners got richer while impoverishing small farmers. The smallest debt served as a wedge to separate people from the land their families rightly owned. Amos prophecies that Israel will fall to Assyria and be taken into exile.
First up is the end of Ahab (at least his son) and Jezebel. They end as Elijah spoke. Jehu is their downfall, a son of Jehosaphat. He also kills the king of Judah, leaving a huge power vacuum. Jezebel calls him "Zimri," referring to a usurper who was on the throne all of a week.
Jehu outlives Jezebel's pronouncement and brings and end to Baal worship (or so you might think) through lots of bloody destruction. His is a bloody reign, though he receives a promise that his sons will reign for four generations.
11: A queen in Judah. Yes, and not a good one. The priest, Jehoida, who is hiding the crown prince brings loyal troops and guards (Carites) to the temple, then they crown Joash. The queen finds out, visits the temple (not a smart move) and is arrested and executed. The kingship is reaffirmed in a particularly Jewish way - covenant between king and people. Baal temples are torn down.
12: Joash grows up and is called Jehoash. He is a relatively good king who tries to do a restoration of the temple, which is not terribly successful. During his reign the people are also paying tribute to King Hazael of Aram (Syria). The violent death of Jehoash may be because of a turn to wickedness mentioned in 2 Chronicles)
13: Jehoahaz and Jehoash (also Joash) - kings of the North. We're back to Israel, don't let the names confuse you. There were two kings, neither of which were very good, but when Joash sought him out he promised he would have some victory over Aram. They indeed are able to fight back with their reduced army...for a while.
14: Battle between Israel and Judah, who is fresh from a successful campaign does not go well for the South. Israel is on the rise and Jeroboam II reestablishes their former borders. He is the King of Amos and Hosea, and Jonah is mentioned, but Jonah is a non-historical drama.
15-16: Starting with the brief description of King Azariah (sometimes called Uzziah) of Judah, who had leprousy, we embark on the downturn of Israel. The sons of Jehu are replaced and they begin to lose the land. Then Assyrian comes into the picture. These will be the people who finally conquer the northern kingdom of Israel. At first Menahem buys them off (King Pul). This will not always work. During the rule of Pekah of Israel, Assyria makes incursions in the north and carries a great many people away.
Then we move back to Judah: Jotham takes over, though he has been ruling in all but name. Verse 37 refers to a conflict that we will read about again in Isaiah 7-9 (a maiden shall conceive and bear a son etc.).
vv. 5-20. What's going on here? Pekah, king of Israel and the Arameans (modern day Syria) form an alliance and attack Jerusalem. King Ahaz of Judah, not a good king, sends money and asks for help from Assyria. Assyria destroys Aram (Syria) and takes Damascus, "saving" Jerusalem. Ahaz visits and makes copies of things from pagan temples and places them in the temple in Jerusalem. As you can imagine, this is not a good thing to do.
Jonah
Jonah is a great story. One of the greatest. However, it did not happen. It is a non-historical story, perhaps even a drama, that shows the open hearts of the Jews arch-enemies, the Assyrians, who were oppressing them, and compares them to the hard hearts of the Jewish people. It would be like if I gave a sermon in which I told of how Osama bin Laden turned to Jesus and laid down his arms while we in America still like to sleep in on Sundays. In some ways, it is amazing it survived, since I'm sure it made a lot of people angry.
Amos
Our first minor prophet. Amos was active during the reign of Jeroboam II, King of Israel. His reign was peaceful and prosperous, however it was full of incredible inequities. By manipulating debt and credit, wealthy landowners got richer while impoverishing small farmers. The smallest debt served as a wedge to separate people from the land their families rightly owned. Amos prophecies that Israel will fall to Assyria and be taken into exile.
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