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.
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