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.
Tuesday, November 25, 2008
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.
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