Disconnect

When you try your best, but you don't succeed

When you get what you want, but not what you need

When you feel so tired, but you can't sleep

I love my job.

I work for a Christian organization doing nitty-gritty Gospel work. I get to utilize my skills and my degree(s). I edit, I research, I check facebook 20 times a day, I research some more, I fly to states that should be warm (but aren't at the moment) and talk to people about what it means to live the Christian life.

I love my job.

And the tears come streaming down your face

When you lose something you can't replace

When you love someone, but it goes to waste

Lately, however, I've felt this disconnect between my organization's approach to some pressing issues and my own practical theology philosophy. And the trip I'm currently on is highlighting this emotion. I'm here on company dime, to draw attention to our views. But they are not my views and it is difficult to find the balance of a) doing my job while b) not compromising my intellectual integrity.

Tears stream down your face

When you lose something you cannot replace

Tears stream down your face

But there is also an internal disconnect that I must wrestle with. I'm still formulating what exactly it is that I disagree with and why. From my brief reflections, I'm struggling to find the proper balance between reactionary and engaged orthodoxy. How do I love my enemy while being critical of lies? How do I engage in dialogue and show the love and humility of Christ without sacrificing the Gospel? Do I buy into the argument that showing love and humility is the Gospel?

Lights will guide you home

And ignite your bones

And I will try to fix you

Prophetic Profile: Hosea

The “son of Beeri,” Hosea’s marriage is the greatest personal detail revealed in the book. His marriage to a woman of ill repute, Gomer, and their three symbolically-named children is clearly displayed as historical narrative, but the moral implications of this cause some to speculate that this was a symbolic or visionary event. God tells Hosea to take Gomer as his wife, thus raising the question as to whether or not God would actually encourage a match such as this. Without question, the marriage of Hosea and Gomer is representative of the covenant between Israel and YHWH. The names of their three children: Jezreel, Lo-Ammi, and Lo-Ruhamah are descriptive of covenant curse.

Hosea was from the North and it was traditionally believed he was prophesying to the Northern Kingdom. But, it is odd that there are so many Southern references. Recent speculation places the origins of Hosea in the Northern Kingdom, with the message belonging to both kingdoms. A contemporary of Amos and Micah, Hosea’s ministry is placed anywhere from 753 to 715.
Like Amos, Hosea’s ministry began at a time of great prosperity in the Northern Kingdom. Hosea sees the downfall of Israel after the death of Jeroboam II. This period witnessed six kings in thirty years, with four assassinations and several brief rules. Israel’s stability crumbles and ends with defeat at the hands of the Assyrians in 722.

Jeroboam II reigned in the Northern Kingdom from 793-753 and “did evil in the sight of the Lord” (2 Kings 14:23-29). Six kings follow him over the next 41 years: Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea (2 Kings 15:8-31, 17:1-41). All are wicked kings. Hoshea enters a vassal relationship with Assyria, and eventually leads Israel into exile. Israel’s relationship with Assyria and its predicted exile are mentioned in 11:5.

In the Southern Kingdom, Uzziah (or Azariah) does what is right but his pride damages his reign (2 Kings 15:1-7, 2 Chronicles 26:1-23). He rules from 791/2-740. Jotham comes to the throne at 25 and rules 16 years. He does what is right and becomes mighty, because “he ordered his ways before the Lord.” (2 Kings 15:32-38, 2 Chronicles 27:1-9). However, the people of Judah are still corrupt under his rule. Ahaz comes to power next, and rules another 16 years. Ahaz makes idols to Baals, and destroys the temple. The Lord gives him over to Syria and Israel. Ahaz turns even more to idolatry, seeking comfort in the gods of Syria (2 Kings 16:1-20, 2 Chronicles 28:1-27). Hezekiah rules from 715-687/6. He cleanses the temple, restores temple worship, celebrates Passover, destroys all other altars, reorganizes the priests, and cries out to the Lord to defeat the Assyrians (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33).

Conflict ensues between Northern and Southern kingdom during the instability after Jeroboam II’s death. Israel tries to stave off Assyria by paying tribute. Then, Israel implores Judah to help fight Assyria. Judah refuses to help. Israel and Syria wage war on Judah to force them to join the anti-Assyrian coalition (Syro-Ephraimite War, 735). Judah then turns to Assyria to help defend her borders, which leads to a partial exile in the North, but Assyria afflicts Judah as well (2 Chronicles 28:20).

Hosea is essentially a collection of prophetic oracles, primarily poetic, with a constant use of metaphor and simile. The marriage analogy, beginning in chapters 1-3 with Hosea’s marriage to Gomer, is carried throughout. Israel’s unfaithfulness is compared to Gomer, while the Lord’s covenant love is displayed in Hosea. The book shifts at chapter 4 from the personal story of Hosea’s marriage to a multiple of images representing the Lord’s relationship with Israel. Themes of covenant, judgment-salvation, and the promise of hope are dominant. After Israel’s condemnation for abandoning the Lord (4-10), the promise of redemption comes in chapters 11-14.

Prophetic Profile: Amos

This begins a series of assignments for Isaiah-Malachi. These profiles are intended to give the historical setting of each prophet and all follow a pattern.

1. The Prophet: family background and place of origin
2. Historical situation: dates, people the prophet is addressing, reigning kings, foreign kings/nations mentioned, and any other significant events
3. Theme(s) of the book

First up: Amos

Amos was a shepherd and part-time farmer of sycamore trees. There is debate over his social status based on the term used for “shepherd.” The common term for shepherd is not used (ro’eh), but a term suggesting a breeder or manager is used (noqed). This would imply that Amos had a higher social standing than the lowly shepherds. But, Amos refers to himself as “tending the flock” (7:15), suggesting that he was just a shepherd, and not in a position of authority. He claims he is “not a prophet or the son of a prophet” (7:14), implying that he was not brought up or trained in the prophetic tradition, but was called by God, out of shepherding into prophesying.

It is traditionally thought that Amos was from Judah (Southern Kingdom), from a town called Tekoa, just outside Bethlehem. However, there is debate as to whether a Southern shepherd could have an effective prophetic ministry in the Northern Kingdom. In addition, sycamore trees do not grow in the vicinity of southern Tekoa. There is speculation that Amos was from a Northern town of the same name but there is no evidence that such a place existed.
Amos lived between the reigns of Jeroboam II and Uzziah, placing his life-span between 793-740. His ministry is placed around 760, for a brief period before the earthquake that devastated Israel. He was a contemporary of Hosea.

Though a Southerner, Amos’ message was directed at the Northern Kingdom. Both kingdoms were experiencing a time of great prosperity. Military conquests led to territorial expansion and relative security. The people were religious, but had abandoned the Lord for the gods of surrounding nations. There was rampant abuse of power by the wealthy, and the poor suffered tremendous mistreatment.

In the North, King Jeroboam II ruled from 793-753. His 41-year reign is recorded in seven verses in 2 Kings 14:23-29. He restored Israel’s borders but did “evil in the sight of the Lord.” In the South, King Uzziah comes to power at age 16. He rules for 52 years from 792-740. His reign is recorded in 2 Kings 15:1-7 and 2 Chronicles 26:1-23. He “did what was right”, “as long as he sought the Lord, God made him prosper.” He made war against the Philistines and other surrounding nations, and builds a large army. However, his pride led him to burn incense on the altar of incense (where only the priests should). The priests confronted him, and in his anger, the Lord afflicted him with leprosy. He lived out the rest of his reign in isolation.

There are six nations outside the kingdoms listed in the opening of Amos but aside from that, all other nations mentioned (Egypt, Sodom and Gomorrah) are to remind Israel of her past. Assyria is mounting an invasion. Amos prophecies warnings of this in 3:11, 5:3, 6:7-14, 7:9, 17; and 9:4. The great earthquake is also mentioned in the beginning of Amos as a time marker. Amaziah, priest of Bethel, brings charges against Amos and sends word to Jeroboam that Amos is prophesying Israel’s exile. Amos stands his ground against Amaziah. Israel is conquered and taken into exile by Assyria in 722.

The book is structured in three segments, with four hymn fragments scattered throughout. First are the oracles against the nations (1-2). Beginning with the six nations circling the divided kingdoms, Amos declares judgment on them, and then moves to Judah, and finally Israel. This takes Israel by surprise, as they are fully willing to condemn the surrounding nations for their sins, but their pride has blinded them to their own.

Next, Amos declares judgment and woe oracles against Israel (3-6). Amos features heavy use of literary forms, with a vibrant sense of urgency. His lawsuit speech against Israel follows the “messenger formula” patterns for suzerain-vassal pronouncements of covenant-treaty violation. This confirms Israel’s place as covenant-breaker, and justifies the Lord’s decisions against her.

Finally, Amos gives vision reports (7-9). There are five visions total. The first four share similarities in structure and content. All include dialogue with the Lord and visions of objects or events. The first two visions (locust plague and drought) are intended for Israel but Amos pleads for God to withhold these disasters. The second two are visions of unavoidable judgment on Israel (plumb line and fruit basket). The object of the fifth vision is the Lord himself. There is no dialogue between Amos and the Lord, and his divine abandonment is set against Israel. However, a remnant and restoration are promised, along with the renewal of the covenant.

Scattered throughout are four hymns (1:2, 4:13, 5:8-9, 9:5-6), emphasizing the covenant name YHWH, and his sovereignty over creation. Divine sovereignty and judgment are the main theological themes of the book of Amos. Judgment flows from Israel’s covenant breaking, idolatry and widespread social injustice. The Day of the Lord is promised, but not as Israel previously envisioned. Yet the Lord will provide a remnant, and the promises of covenant renewal.

Full plate (and other thoughts)

Every evening on my way home from work, I take an exit off one of our nation's largest Interstate loops. There on the right, nestled in the patch of trees on the side of the ramp, I glimpse a rain tarp covering a tent. At first I wondered if some city-dweller just wanted to camp out for a night. But there are national and state parks relatively close. And the tent has stayed for weeks. Ten yards in front of the tent, a pile of trash grows. At least, it looks like a pile of trash. It could be the tent person's possessions.

Last night we had a small ice storm. It's cold here.

My thoughts, however unsettling, are honest. I wonder if he (she?) chose to do this. The tent's in decent shape, and there is evidence of other camping gear. I think about taking them a hot meal. I think about notifying the county. I think about what my response as a Christian should be. I think, I think. I do not do. I do not act in any way, shape or form. Good or ill, I continue to drive by everyday and think.

~ ~ ~
Classes began this week with a full round of Hebrew and a weekend full of Isaiah-Malachi. Monday, systematic II began. I'm not sure if it's because I'm run down with a never-ending cold, or if it's just that time of year, but everything I've added to my plate is starting to catch up. Feels like the plate is cheap and disposable, and the load is making it fold in on itself. They are all "good things" but even good things come with baggage, time constraints, emotional and physical tolls. And I find myself having to check my motivations for a) earning my sanctification or b) avoiding issues by making myself so busy that I don't have time to deal with them. Something has to be scrapped off the plate... something has to go... or I will not sleep for a good 12 months, and that is not a good thing.


Here's the pile, pro's and con's. This must be a little writing therapy; I'm working this out as I go.


1) Work. Obviously, it'd be nice to be filthy stinking rich and not have to work. Since that's not the case, a job and income are clearly necessary.

2) School. Not an absolute necessity. Will hopefully help me get into a PhD program (also not necessary). Trying to finish in 2 years. This is being reconsidered, given some points below.

3) Church plant. Not necessary in a physical sense. Living out the Great Commission, however, very necessary. It's a good fit for me ministry-gifting wise. Not a good fit time wise. The emotional aspect of leaving my current church was not something I anticipated, either.

4) Book review(s). Clearly not necessary, as it is not paid and will be in an obscure arts & lit journal. But it will help with #5.

5) PhD application process. I'm lost on this. Once again, it's not necessary. But, it is in the sense that I am obligated to use the gifts G-d's given me to fulfill His call in my life. I am, learning from mistakes with grad school applications, starting the process a full year out. But, that's the thing - it takes a full year to apply to PhD programs. And it's pretty much a part-time job. Researching professors to work with, researching the field itself so I can be knowledgeable and sound like I know what I'm talking about, and researching programs are just the beginning. I'll need to retake the GRE's (more studying) because my scores are too old now. I will likely need to attend my fields' (once determined) annual academic conference, too. And then there will be school visits and interviews. All in all, this is looking like about a 4-credit class load and $3000 expense that I just didn't see coming. And there are no guarantees that I'll get in.

Combined, this load has given me much to consider in the past few weeks. Essentially, I am pondering the relationships between desires, calling, purpose, etc. It makes me joyful to engage in pursuits that utilize my gifts and bring glory to the Lord. But those don't always line up with my desires. It's not quite a struggle, and sometimes it is exciting even to contemplate how He will weave it all together.

Considering the load, I doubt I will be posting much, unless I happen to write another stellar/failing paper. I will be doing profiles for all the prophets and these I may post as time allows.

~ ~ ~

My mornings:

Happy Songs

There are few songs that make me genuinely happy. One of them is The Office theme song, which I really should download as a ringtone and use for my alarm. That would make mornings far more enjoyable.

Another is this song:




And on the eve of classes resuming, this is pretty much on a loop. I confess, it makes me want a MacBook (more), too.

UPDATE: Yael's song Far Far is free on iTunes. HT: Rebecca at Spoon

In other news, I really did get an F on that paper I posted below. Sucks.

Suffering: Conclusion

I suppose this wasn't worth saving for an entire post. * shrugs * Alas, this is the paper's conclusion. I'm too lazy to link all the posts now. Someday. :)
--------
Conclusion

Christ, who is our Head and our model for all life, came with the absolute intent to suffer. This is clear throughout the New Testament as the call of the Church until Christ returns.[1] This is not our “best life now,” and to say so robs Christ’s work on the cross of its propitiatory nature by minimizing the necessity of the sacrificial demands of the Covenant and resurrection power.

The suffering modeled by Christ is not just his death on the cross to fulfill the terms of the Covenant, but inclusive of all the persecution he faced because of his proclamation of truth – public ridicule and humiliation, physical threats, abandonment by family and friends, and exclusion from society or established orders. He clearly and repeatedly warns his followers to expect these things and more, if they are to take up their cross and follow him.

Partnering with the global suffering Church is essential to fulfilling the mark of discipleship found in suffering with Christ. When we pray, provide and protect our brothers and sisters in Christ, we “stand as bearers of sorrow in the fellowship of the Crucified… as strangers in the world in the power of him who was such a stranger to the world that it crucified him.”[2] If we are to take seriously the proclamation of our Lord to join him in his sufferings, to be persecuted for righteousness, we must continually consider how we will support the suffering Church.

[1] Gaffin, “Theonomy and Eschatology: Some Reflections on Postmillennialism,” 9
[2] Bonhoeffer, The Cost of Discipleship, 109