Finals. Finals started last week and go until three days before Christmas. How is this possible, you ask? Because I go to a school with arbitrary semesters. Seriously. I have no idea why I have 6 weeks of finals. But, I do. Hence, there will not be much to post until my papers are complete and I actually have something to post.
So, an interlude.
Thoughts? Did you cringe? Did you laugh? Both?
HT: Elizaphanian
21 November 2008
24 September 2008
Insofar as we love the gospel, to that same extent, let us study the ancient tongues... And let us notice that without the knowledge of languages we can scarcely preserve the gospel. Languages are the sheath which hides the sword of the Spirit, they are the chest in whichs this jewel is enclosed, the goblet holding this draught... Where the languages are studied, the proclamation will be fresh and powerful, the scriptures will be searched, and the faith will be constantly rediscovered through ever new words and deeds.
My first day of Greek, our instructor handed us this quote from Luther. (Any good Calvinistic can appreciate Luther, when he's right. :) If you told me in junior year of undergrad that in ten years, I'd be applying to PhD programs in ancient languages, I think I might have killed myself. That's not an over-exaggeration. I remember sitting on a cold concrete bench, on a crisp fall day much like today, crying, exasperated by my failure to comprehend modern Arabic. In fact, most mornings I would wake up and tear at the thought of going to class. (Arabic was, of course, a M-F 9am course.) I feared the reproachful eye of man. Literally - I dreaded the male students - native speakers - who would glare at any non-Arabic speaking females that didn't have the sense to sit in the back, behind the men. When I finished my required language courses for my degree, a heavy weight lifted. Never again, I thought. I purposefully picked a master's program with no language course requirement (only a comprehension exam) so that I would not have to sit in another language class.
And then I went to seminary. And I began to understand that to do what I wanted to do - to do what I felt called to do - I would have to study some languages. Maybe Hebrew and Greek would suffice. Terrified, I started with Hebrew. And wouldn't you know? Hebrew is a heckuva lot like Arabic. Even classical biblical Hebrew shares enough in common with modern standard Arabic that it was familiar, and not in a I'm-going-to-cringe kind of way. Before I knew it, I actually liked Hebrew. No, I loved it. By this point last year, I knew I would be not only learning Hebrew, Greek and classical Arabic, but perhaps Syriac and Aramaic, and maybe even some Coptic, too. Latin might be fun, just for kicks. German and French are always required at the doctoral level, unfortunately, so I'd have to throw those in as well.
Wait, I'm not a language person! I can't keep verb endings straight from one form to the next. I hate matching gender, number and tense. I can't roll my "r's" or perfect a glottal stop. I have a hard enough time with English grammar. Geesh, God, don't you get it? I'm not a langague person!
And that's when I remember that His ways are not our ways, and He uses clay pots to display His glory. I'm not a language person. In fact, I'm pretty average in my classes. But I know the gifts He has given me, and what He has called me to do with them is to glorify Him. Studying the ancient tongues of the biblical text is, in Luther's image, drinking rich draught. It's also a reminder of my own limits, and how He overcomes them.
Two weeks from today, I will interview with the department head at my Top Choice. I am terrifed and excited, grateful and undeserving. Me, a doctoral candidate in a language program? Not on my own merits but on the One who has brought me thus far, I shall lean.
04 September 2008
Intentions
I planned to blog this summer. I really did. I’ve had a post idea floating in my head for almost two months. Obviously, it hasn’t progressed much beyond that. Summer has a way of fleeing, even when you have the time on your hands to do the things you ought.
Last night my vacation ended. I drove back with a friend from a trip to the beach, where we’d left 7 other friends (who were staying the whole week). Our conversations upset me, to the point where I’m not sure where to begin processing.
I joined a church planting team roughly 9 months ago. We officially launched on Easter Sunday this past spring. I love my new church. I love the people. I love the opportunities I’ve had to lead and serve. I love the smaller community. Like all new churches, we’ve had our fair share of challenges. Primarily, our biggest obstacle has been physical – an actual, consistent meeting space. We are in an urban area, with limited property and limited resources. We’ve been meeting at hotels for the most part but as of next week, we’re homeless again. We’ve got a plan – a providentially opened door for us – which I was excited to share with my car-mate on the ride home last night.
And that’s where things took a dive. I knew that she was part of another PCA church in the area. I knew that there had been some tension in our presbytery when our church plant was in the planning phases. I did not know that those tensions, along with feelings of betrayal, were still present. This church, which goes by CCA, has been through the ringer in recent years… struggling along without a pastor for a while. They’d finally gotten their feet back on the ground but not without asking our session for some help, and according to my source, receiving none. (Not just receiving none; being told there was none to give.)
And then along we came (Emmanuel)… with the resources our mother church told CCA they could not have.
And we invaded their backyard. We plopped down, like parasites, in the heart of the city they were trying to reach. And now, with what we (Emmanuel) see as a gracious provision from the Lord, we’ll be moving literally a few blocks away.
When I first thought about joining the church plant team, I sat down with the pastor to ask about this tension. Why are we planting another church in A, when CCA is there already? He was eager to answer how God had nudged him and his family there. They wanted to plant in an urban environment, with the hopes of using a ministry model like Tim Keller at Redeemer in Manhattan. They were thrilled to talk with our mother church about planting in A. And our mother church was excited to plant there, too. But then the found out about CCA. My pastor didn't know CCA existed. He changed his plans when he found out. He went to the elders and said, I’d rather go to B. B is just as good as A. B is still in the metro area, still urban, still diverse, and in need of a church. But the session voted – with voiced disagreement from CCA – that Emmanuel’s new home would be A. That, in fact, there are 200,000 people in A and there is need for 4, 5 maybe 6 PCA churches there. And that since Emmanuel would have a different feel than CCA, each church would appeal to different types. When the session gave approval for the plant, my pastor felt confident that this was God’s leading.
I listen to his description of what happened. I agreed with him. I agreed that A is a fantastic place for more than one church. That there is no need to have turf wars in ministry; that we’d be reaching out to our local neighbors, our friends, and that each church would be unique and yet united by our shared PCA affiliation. That maybe even we could partner together, since we both have small congregations, and share the burden of caring for our great city. In my naïve imagination, I had visions of joint picnics, ministry projects, and softball teams.
I’m not sure how much of my CCA friend’s assessment is factually correct. I'm not sure how much my information is correct. I’m not sure that it really matters. The fact is, she is still hurt. It does not matter that our intensions were good; that my pastor felt he’d done due diligence, that he even had the support of CCA’s pastor and the session. CCA (or at least one member) still feels betrayed. Perhaps more by the mother church that planted us (while refusing to help them), than they do by Emmanuel, but since we are so connected in their mind, it’s all one in the same.
The saddest moment on the car ride home was when I asked her what we could do to try and reconcile with CCA and she said, “Nothing.”
Now I feel broken. Upset by the hurt we’ve unintentionally caused CCA, confused by the actions of our mother church, and sad at the thought that a church could even have a turf mentality.
What kind of message does any of those actions and responses send to our world?
Last night my vacation ended. I drove back with a friend from a trip to the beach, where we’d left 7 other friends (who were staying the whole week). Our conversations upset me, to the point where I’m not sure where to begin processing.
I joined a church planting team roughly 9 months ago. We officially launched on Easter Sunday this past spring. I love my new church. I love the people. I love the opportunities I’ve had to lead and serve. I love the smaller community. Like all new churches, we’ve had our fair share of challenges. Primarily, our biggest obstacle has been physical – an actual, consistent meeting space. We are in an urban area, with limited property and limited resources. We’ve been meeting at hotels for the most part but as of next week, we’re homeless again. We’ve got a plan – a providentially opened door for us – which I was excited to share with my car-mate on the ride home last night.
And that’s where things took a dive. I knew that she was part of another PCA church in the area. I knew that there had been some tension in our presbytery when our church plant was in the planning phases. I did not know that those tensions, along with feelings of betrayal, were still present. This church, which goes by CCA, has been through the ringer in recent years… struggling along without a pastor for a while. They’d finally gotten their feet back on the ground but not without asking our session for some help, and according to my source, receiving none. (Not just receiving none; being told there was none to give.)
And then along we came (Emmanuel)… with the resources our mother church told CCA they could not have.
And we invaded their backyard. We plopped down, like parasites, in the heart of the city they were trying to reach. And now, with what we (Emmanuel) see as a gracious provision from the Lord, we’ll be moving literally a few blocks away.
When I first thought about joining the church plant team, I sat down with the pastor to ask about this tension. Why are we planting another church in A, when CCA is there already? He was eager to answer how God had nudged him and his family there. They wanted to plant in an urban environment, with the hopes of using a ministry model like Tim Keller at Redeemer in Manhattan. They were thrilled to talk with our mother church about planting in A. And our mother church was excited to plant there, too. But then the found out about CCA. My pastor didn't know CCA existed. He changed his plans when he found out. He went to the elders and said, I’d rather go to B. B is just as good as A. B is still in the metro area, still urban, still diverse, and in need of a church. But the session voted – with voiced disagreement from CCA – that Emmanuel’s new home would be A. That, in fact, there are 200,000 people in A and there is need for 4, 5 maybe 6 PCA churches there. And that since Emmanuel would have a different feel than CCA, each church would appeal to different types. When the session gave approval for the plant, my pastor felt confident that this was God’s leading.
I listen to his description of what happened. I agreed with him. I agreed that A is a fantastic place for more than one church. That there is no need to have turf wars in ministry; that we’d be reaching out to our local neighbors, our friends, and that each church would be unique and yet united by our shared PCA affiliation. That maybe even we could partner together, since we both have small congregations, and share the burden of caring for our great city. In my naïve imagination, I had visions of joint picnics, ministry projects, and softball teams.
I’m not sure how much of my CCA friend’s assessment is factually correct. I'm not sure how much my information is correct. I’m not sure that it really matters. The fact is, she is still hurt. It does not matter that our intensions were good; that my pastor felt he’d done due diligence, that he even had the support of CCA’s pastor and the session. CCA (or at least one member) still feels betrayed. Perhaps more by the mother church that planted us (while refusing to help them), than they do by Emmanuel, but since we are so connected in their mind, it’s all one in the same.
The saddest moment on the car ride home was when I asked her what we could do to try and reconcile with CCA and she said, “Nothing.”
Now I feel broken. Upset by the hurt we’ve unintentionally caused CCA, confused by the actions of our mother church, and sad at the thought that a church could even have a turf mentality.
What kind of message does any of those actions and responses send to our world?
14 June 2008
Minority Reports (or, Church Polity)
I'm back from the great state of Texas for the PCA General Assembly. Wow, what an experience!
The "hot topic" last year was Federal Vision theology. This year's was women deacons. Sort of. I've recapped the women/deacon issue for my church leadership team, and reproduced this below. This is just what I understood, after asking about a million questions.
From what I gathered, this was far more about church government than it was about the actual issue of women as deacons. A couple of presbyteries asked the Overtures Committee (the OC... not sure what they actually do, except to review motions that come up through them) if we could have a "study group on the role of women in deaconal ministry." The presbyteries stance was that the Book of Church Order (BCO) was unclear. The BCO says deacons can only be men. (The BCO - all 346 pages of it.)
The presbyteries argued that this didn't clarify how women could participate in deaconal ministries. So, there are presbyteries (like Tim Keller's in New York) that do have women as deaconesses, and some that just don't ordain the position at all, whether male or female, because they see it as a service office and not an authoritative office.
So, the OC was asked to decided whether or not there should be a study commissioned. The OC is comprised of elders from all over, and their vote was split, with the Majority saying "No" to the study and that the BCO was clear that women cannot be deacons. But, when there is a close Minority, the Minority are allowed to issue a report and present it as a substitute to the General Assembly. The Minority Report represented elders on both sides of the issue who felt that the BCO was not clear, as evidenced by the varied practices in the PCA, and that a study group was warranted.
I have to say, I was quite persuaded by the Minority Report, until I realized how little it had to do with the issue, and how much it had to do with church governance and proper protocol. The Minority Report failed in the General Assembly by what looked to me like a very, very slim margin. You can watch the video here. Once the Minority Report failed, the GA also had to vote on the Majority recommendation (to Not have a study group). This passed (also by what looked like a slim margin).
After asking about every elder I knew what the heck happened, someone finally explained to me that everyone knows this will come up again, but the OC Minority Report actually has no authority to change the BCO. Essentially, for the BCO to change, the issue has to be brought up through the discipline of a presbytery to the Standing Judicial Commission. (I think. There might be one other legitimate way to do this... wasn't quite clear on that!) The SJC is the only one who has the authority to change the BCO. So, this will likely come back at next year's GA but through the proper path, and that is why it was voted down this year. Whew.
Somewhat humorous was that when the vote on this issue came up, it was supposed to be "Women's Hour" in the exhibit hall but everyone was in the General Assembly.
Other highlights:
I spent much of the week chatting with "my elders." (I had to stop myself from calling them "the old men" all the time.) They really aren't my elders; they are elders from all over my presbytery. But they are awesome. We ate BBQ at a one-stop-shop gas station. Only with my elders could that be considered cool. The following evening we stepped it up a notch (or 5) and ate at Dakota's steakhouse. I joked that it was the nicest date I'd ever been on. (It was, by far, the best Key Lime pie I've ever had.) They even invited me to the end-of-Assembly traditional Scotch celebration. After working three 16-hour days, unfortunately I had to decline. Next year, I'll save up some energy for that!
The "hot topic" last year was Federal Vision theology. This year's was women deacons. Sort of. I've recapped the women/deacon issue for my church leadership team, and reproduced this below. This is just what I understood, after asking about a million questions.
From what I gathered, this was far more about church government than it was about the actual issue of women as deacons. A couple of presbyteries asked the Overtures Committee (the OC... not sure what they actually do, except to review motions that come up through them) if we could have a "study group on the role of women in deaconal ministry." The presbyteries stance was that the Book of Church Order (BCO) was unclear. The BCO says deacons can only be men. (The BCO - all 346 pages of it.)
The presbyteries argued that this didn't clarify how women could participate in deaconal ministries. So, there are presbyteries (like Tim Keller's in New York) that do have women as deaconesses, and some that just don't ordain the position at all, whether male or female, because they see it as a service office and not an authoritative office.
So, the OC was asked to decided whether or not there should be a study commissioned. The OC is comprised of elders from all over, and their vote was split, with the Majority saying "No" to the study and that the BCO was clear that women cannot be deacons. But, when there is a close Minority, the Minority are allowed to issue a report and present it as a substitute to the General Assembly. The Minority Report represented elders on both sides of the issue who felt that the BCO was not clear, as evidenced by the varied practices in the PCA, and that a study group was warranted.
I have to say, I was quite persuaded by the Minority Report, until I realized how little it had to do with the issue, and how much it had to do with church governance and proper protocol. The Minority Report failed in the General Assembly by what looked to me like a very, very slim margin. You can watch the video here. Once the Minority Report failed, the GA also had to vote on the Majority recommendation (to Not have a study group). This passed (also by what looked like a slim margin).
After asking about every elder I knew what the heck happened, someone finally explained to me that everyone knows this will come up again, but the OC Minority Report actually has no authority to change the BCO. Essentially, for the BCO to change, the issue has to be brought up through the discipline of a presbytery to the Standing Judicial Commission. (I think. There might be one other legitimate way to do this... wasn't quite clear on that!) The SJC is the only one who has the authority to change the BCO. So, this will likely come back at next year's GA but through the proper path, and that is why it was voted down this year. Whew.
Somewhat humorous was that when the vote on this issue came up, it was supposed to be "Women's Hour" in the exhibit hall but everyone was in the General Assembly.
Other highlights:
I spent much of the week chatting with "my elders." (I had to stop myself from calling them "the old men" all the time.) They really aren't my elders; they are elders from all over my presbytery. But they are awesome. We ate BBQ at a one-stop-shop gas station. Only with my elders could that be considered cool. The following evening we stepped it up a notch (or 5) and ate at Dakota's steakhouse. I joked that it was the nicest date I'd ever been on. (It was, by far, the best Key Lime pie I've ever had.) They even invited me to the end-of-Assembly traditional Scotch celebration. After working three 16-hour days, unfortunately I had to decline. Next year, I'll save up some energy for that!
05 June 2008
Small graces
Sometimes there are little moments of grace, undeserved "breathers", that just make me smile.
Yesterday afternoon we had thunderstorms and the power went out at work. I left early but spent most of my "free" time in traffic, trying to navigate downed trees.
This morning as I got ready, I thought about the 1000 things I need to do in the next 3 days. I will be in Dallas next week for my denomination's annual assembly (but on work's dime & time), and the following week I will be in a week-long intensive class. In other words, I won't be in the office for 2 full weeks. Of course, the week after that, our international team (read = big bosses) arrive. There are proposals to finish, magazines to design, research to compile, etc. Homework to complete and one last final to take for Spring semester. Books to order and read for the week-long intensive. Laundry. Piles of laundry. Piles of ironing. Cat food to buy so my roommates can feed my cats while I'm gone. Oh, and a hair cut would be nice because the week I get back to work (the week the bosses are in) is right before I leave for a wedding in Orlando.
Remember when summers were LESS busy?
Needless to say, I was pretty much trying to schedule every waking moment from now until my flight leaves at 7am on Monday morning.
And then my boss called this morning. The power is still out at work. Stay home. Check in at noon.
Aaaaahhhhhh. I've done 3 loads of laundry and started packing. My Hebrew homework is getting finished. I registered for class and ordered books. I checked my checking account. Whew. I know I don't do the best job of managing my time. It's nice to know that even slackers like me can catch a break sometimes. I'm grateful for this free morning to "catch up" on life. And even more grateful that I feel like He's giving me motivation to actually accomplish tasks this morning... rather than take a nap!
Yesterday afternoon we had thunderstorms and the power went out at work. I left early but spent most of my "free" time in traffic, trying to navigate downed trees.
This morning as I got ready, I thought about the 1000 things I need to do in the next 3 days. I will be in Dallas next week for my denomination's annual assembly (but on work's dime & time), and the following week I will be in a week-long intensive class. In other words, I won't be in the office for 2 full weeks. Of course, the week after that, our international team (read = big bosses) arrive. There are proposals to finish, magazines to design, research to compile, etc. Homework to complete and one last final to take for Spring semester. Books to order and read for the week-long intensive. Laundry. Piles of laundry. Piles of ironing. Cat food to buy so my roommates can feed my cats while I'm gone. Oh, and a hair cut would be nice because the week I get back to work (the week the bosses are in) is right before I leave for a wedding in Orlando.
Remember when summers were LESS busy?
Needless to say, I was pretty much trying to schedule every waking moment from now until my flight leaves at 7am on Monday morning.
And then my boss called this morning. The power is still out at work. Stay home. Check in at noon.
Aaaaahhhhhh. I've done 3 loads of laundry and started packing. My Hebrew homework is getting finished. I registered for class and ordered books. I checked my checking account. Whew. I know I don't do the best job of managing my time. It's nice to know that even slackers like me can catch a break sometimes. I'm grateful for this free morning to "catch up" on life. And even more grateful that I feel like He's giving me motivation to actually accomplish tasks this morning... rather than take a nap!
16 May 2008
Fair warning
To all Narnia or Lewis purists: beware of Prince Caspian.
I might write a lengthy review after I've had a chance to review the unnecessary divergences from the story line by rereading the book.
Summary: Too much Prince Charming and adolescent hormones. Too little True Narnia. Icky. (And that's coming from a sappy romantic.) Redeeming factor: battle scenes and Lucy.
I might write a lengthy review after I've had a chance to review the unnecessary divergences from the story line by rereading the book.
Summary: Too much Prince Charming and adolescent hormones. Too little True Narnia. Icky. (And that's coming from a sappy romantic.) Redeeming factor: battle scenes and Lucy.
11 May 2008
Prophetic Profile: Jeremiah
Yesterday I took the systematic final. Whew. Tomorrow, I will take the final for Isaiah-Malachi. I haven't even proof read these so they might be crap. I still need to write about 6 more... eek. I've managed to not study on Sunday all semester, though, and I'm hoping to keep that up.
This week has been a bit crazy at work. One, the powers that be think our US office is failing and are putting it on me to raise more funds. (No pressure, right?) It's frustrating, to say the least. Two, the cyclone in Burma is (clearly) causing some urgent needs, and we've been working in overdrive to get aid in through the Church. (This is actually working because our contacts are on the ground and don't have to wait for visas, but it's not nearly as much aid as what the UN or RC could provide.)
Other than that, Hebrew exegesis started two weeks ago and I've convinced a class of all guys to study Ruth. Heehee. I love it. Which reminds me about this book. I'm not a big fan of Christian books for women. I'm not a big fan of Christian books, period - unless they are commentaries or theology. James' book is solid theologically, narrative yet exegetical, and (buzz word) authentic. Not cheesy, not fluffy, not flowery or pink or even if-you-just-love-Jesus-more-you'll-be-happier. Worth the read. Might even be a good (belated) Mom's Day gift. :)
~ ~ ~ ~
Jeremiah
Born into priestly a family in Anathoth, just a few miles from Jerusalem, Jeremiah is the son of Hilkiah. The book of Jeremiah is one of the few Old Testament prophets that shares his personal confessions, feelings, and struggles, providing a robust picture of who Jeremiah was as a person. Jeremiah is often compared to Moses, a prophet to the nations and a suffering servant of God. His call to ministry is not without frustration, and the length of his service (over 40 years) testifies to his faithfulness.
He was called in 627, the thirteenth year of King Josiah, but it is unclear when his prophetic ministry actually begins. It is also difficult to place his age and the date-range for the book from Josiah’s reign (640-609), Assyria’s decline (by 627) and Babylon’s rise, his call to celibacy, and the burning of the first scroll (605/4). Another layer of difficulty lies in the structure of the book, which does not flow chronologically, and thus while some material is dated by persons or events, others appear to be out of sequence.
Only one section in Jeremiah (3:6-14) is specifically dated to Josiah (640-609), but we know his ministry begins under Josiah (1:1). Josiah does what is right and follows the Lord (2 Kings 22:1-23:30, 2 Chronicles 34:1-35:27); unfortunately, his sons and grandson do not follow in his path. When Josiah is killed in battle in 609, his son Jehoahaz rules for three months, and manages to do evil (2 Kings 23:31-34, 2 Chronicles 36:1-4). Egypt puts Jehoiakim (609-598) in his place, and he fares just a badly (2 Kings 23:35-24:6, 2 Chronicles 36:5-8). Jehoiakim manages to irritate the Babylonians, and they siege Jerusalem. Jeohiakim dies under siege, his son Jehoiachin is taken captive to Babylon, and Nebuchadnezzar places Zedekiah (598-586), another son of Josiah, as king. By 588 Babylon seized Jerusalem again, destroying the temple and city the following year. Judah becomes a providence of Babylon (2 Kings 25, 2 Chronicles 36:15-21). Jeremiah’s life likely ended in Egypt around this time (586/5).
Jeremiah witnesses this firsthand – the decline of Assyria, the rise of Babylon, the reforms and revival under Josiah, and the failures of Judah under his descendants. Judah begins subjugation to Egypt and ends in exile in Babylon. The city of God, Jerusalem, is destroyed, as is the Temple. All of this would have been heartbreaking for a true Israelite like Jeremiah. His prophetic ministry begins with the hope that Judah will repent and avoid the fate of the Northern Kingdom (1-25). Judgment awaits Judah and Jerusalem if they do not return to the Lord. Even if we are uncertain of the exact date of Jeremiah’s ministry, this would have been close enough to the discovery of the book of the Law (622) that it is devastating to realize Josiah’s reforms did not last even a generation.
After the warnings against Judah, there is a brief biographical narrative (26-29), and the promise of restoration in the section often known as the Book of Comfort (30-33). Judah has lost the opportunity to avoid God’s punishment, and while exile and destruction are determined, so is redemption. Another biographical interlude (34-45) follows, and Jeremiah ends with a collection of oracles against foreign nations (46-51).
Both poetry and prose are used, as is dependence on Deuteronomy and Hosea. The book is essentially a “collection of collections,” but the organization by time or type remains a mystery. Repentance, judgment and exile, and the promise of a remnant are reoccurring themes. Jeremiah frequently uses symbolic acts to illustrate God’s message to his people. God is sovereign and holy, and Israel’s sins are painted in stark contrast. Israel’s false sense of security in the Temple, Jerusalem, and even in the covenant relationship is also evidenced. Judah’s failure of obedience and trust in places – rather than in their holy God – ultimately leads to their exile.
It should be noted that there is a discrepancy in the Septuagint (LXX) and Masoretic (MT) texts of Jeremiah. The LXX is one-seventh shorter than the MT, and the material is arranged differently. The discovery at Qumran, however, yielded two different versions of Jeremiah as well, which seem to match up with the LXX and MT. This discovery, while significant, did not resolve all questions involving Jeremiah’s two versions. Still, within Jeremiah we are told that two scrolls did exist – and that one is destroyed in 605/4. This may be one explanation for the variance in texts.
This week has been a bit crazy at work. One, the powers that be think our US office is failing and are putting it on me to raise more funds. (No pressure, right?) It's frustrating, to say the least. Two, the cyclone in Burma is (clearly) causing some urgent needs, and we've been working in overdrive to get aid in through the Church. (This is actually working because our contacts are on the ground and don't have to wait for visas, but it's not nearly as much aid as what the UN or RC could provide.)
Other than that, Hebrew exegesis started two weeks ago and I've convinced a class of all guys to study Ruth. Heehee. I love it. Which reminds me about this book. I'm not a big fan of Christian books for women. I'm not a big fan of Christian books, period - unless they are commentaries or theology. James' book is solid theologically, narrative yet exegetical, and (buzz word) authentic. Not cheesy, not fluffy, not flowery or pink or even if-you-just-love-Jesus-more-you'll-be-happier. Worth the read. Might even be a good (belated) Mom's Day gift. :)
~ ~ ~ ~
Jeremiah
Born into priestly a family in Anathoth, just a few miles from Jerusalem, Jeremiah is the son of Hilkiah. The book of Jeremiah is one of the few Old Testament prophets that shares his personal confessions, feelings, and struggles, providing a robust picture of who Jeremiah was as a person. Jeremiah is often compared to Moses, a prophet to the nations and a suffering servant of God. His call to ministry is not without frustration, and the length of his service (over 40 years) testifies to his faithfulness.
He was called in 627, the thirteenth year of King Josiah, but it is unclear when his prophetic ministry actually begins. It is also difficult to place his age and the date-range for the book from Josiah’s reign (640-609), Assyria’s decline (by 627) and Babylon’s rise, his call to celibacy, and the burning of the first scroll (605/4). Another layer of difficulty lies in the structure of the book, which does not flow chronologically, and thus while some material is dated by persons or events, others appear to be out of sequence.
Only one section in Jeremiah (3:6-14) is specifically dated to Josiah (640-609), but we know his ministry begins under Josiah (1:1). Josiah does what is right and follows the Lord (2 Kings 22:1-23:30, 2 Chronicles 34:1-35:27); unfortunately, his sons and grandson do not follow in his path. When Josiah is killed in battle in 609, his son Jehoahaz rules for three months, and manages to do evil (2 Kings 23:31-34, 2 Chronicles 36:1-4). Egypt puts Jehoiakim (609-598) in his place, and he fares just a badly (2 Kings 23:35-24:6, 2 Chronicles 36:5-8). Jehoiakim manages to irritate the Babylonians, and they siege Jerusalem. Jeohiakim dies under siege, his son Jehoiachin is taken captive to Babylon, and Nebuchadnezzar places Zedekiah (598-586), another son of Josiah, as king. By 588 Babylon seized Jerusalem again, destroying the temple and city the following year. Judah becomes a providence of Babylon (2 Kings 25, 2 Chronicles 36:15-21). Jeremiah’s life likely ended in Egypt around this time (586/5).
Jeremiah witnesses this firsthand – the decline of Assyria, the rise of Babylon, the reforms and revival under Josiah, and the failures of Judah under his descendants. Judah begins subjugation to Egypt and ends in exile in Babylon. The city of God, Jerusalem, is destroyed, as is the Temple. All of this would have been heartbreaking for a true Israelite like Jeremiah. His prophetic ministry begins with the hope that Judah will repent and avoid the fate of the Northern Kingdom (1-25). Judgment awaits Judah and Jerusalem if they do not return to the Lord. Even if we are uncertain of the exact date of Jeremiah’s ministry, this would have been close enough to the discovery of the book of the Law (622) that it is devastating to realize Josiah’s reforms did not last even a generation.
After the warnings against Judah, there is a brief biographical narrative (26-29), and the promise of restoration in the section often known as the Book of Comfort (30-33). Judah has lost the opportunity to avoid God’s punishment, and while exile and destruction are determined, so is redemption. Another biographical interlude (34-45) follows, and Jeremiah ends with a collection of oracles against foreign nations (46-51).
Both poetry and prose are used, as is dependence on Deuteronomy and Hosea. The book is essentially a “collection of collections,” but the organization by time or type remains a mystery. Repentance, judgment and exile, and the promise of a remnant are reoccurring themes. Jeremiah frequently uses symbolic acts to illustrate God’s message to his people. God is sovereign and holy, and Israel’s sins are painted in stark contrast. Israel’s false sense of security in the Temple, Jerusalem, and even in the covenant relationship is also evidenced. Judah’s failure of obedience and trust in places – rather than in their holy God – ultimately leads to their exile.
It should be noted that there is a discrepancy in the Septuagint (LXX) and Masoretic (MT) texts of Jeremiah. The LXX is one-seventh shorter than the MT, and the material is arranged differently. The discovery at Qumran, however, yielded two different versions of Jeremiah as well, which seem to match up with the LXX and MT. This discovery, while significant, did not resolve all questions involving Jeremiah’s two versions. Still, within Jeremiah we are told that two scrolls did exist – and that one is destroyed in 605/4. This may be one explanation for the variance in texts.
Prophetic Profile: Nahum
Only the name of Nahum’s town of origin is known. He was from Elkosh, however, it is unclear where this town is situated. The dating of Nahum also proves somewhat of a challenge. We know it is in the 7th century, after the destruction of Thebes in 664, and prior to the fall of Nineveh (612). Assyria is described in terms that suggest it is still a significant power, which places the book approximately before 630.
Nahum’s prophecy is against Assyria, the major authority of the day. Assyria’s power and expansion began under Tiglath-Pileser III (745-727) and peaked under Ashurbanipal (668-627?) with the capture of Thebes. Here, family politics begin to undermine Assyria’s dominance. Ashurbanipal’s father, Esarhaddon, directed that upon his death, Ashurbanipal should be king of Assyria, with his brother as king of Babylon, as a way to keep Babylonian power in check. Eventually, Samas-sum-ukin (Ashurbanipal’s brother) revolted. While Assyria won, it cost them considerably. Assyria’s weakening led to Babylon’s rise, and culminated with the capture of Nineveh, prophesied by Nahum.
No Jewish kings are mentioned in the book. If we place the date of Nahum between 664-630, Manasseh, Amon and Josiah would have ruled during his ministry. Manasseh and Amon were terrible kings. Josiah comes to power at the young age of eight, and is the last great king of Judah. He repairs the Temple and restores the observance of Passover (2 Kings 22:1-23:30, 2 Chronicles 34:1-35:27). His faithfulness to the Lord, and the implementation of reforms when the Book of the Law is discovered in 622/1, help postpone Judah’s impending exile.
Thematically, Nahum’s message is simple and terrible. The book describes itself as an oracle, vision and book, which is unusual for prophets. Typically their messages were orally transmitted and recorded later but the developed poetry in Nahum suggests it was simultaneously a written and oral tradition. God as Divine Warrior decrees Nineveh’s destruction, comparing it’s downfall with that of Thebes (3:8-11). Nineveh, as the enemy of God, will be destroyed, and salvation is once again promised to Judah.
Nahum’s prophecy is against Assyria, the major authority of the day. Assyria’s power and expansion began under Tiglath-Pileser III (745-727) and peaked under Ashurbanipal (668-627?) with the capture of Thebes. Here, family politics begin to undermine Assyria’s dominance. Ashurbanipal’s father, Esarhaddon, directed that upon his death, Ashurbanipal should be king of Assyria, with his brother as king of Babylon, as a way to keep Babylonian power in check. Eventually, Samas-sum-ukin (Ashurbanipal’s brother) revolted. While Assyria won, it cost them considerably. Assyria’s weakening led to Babylon’s rise, and culminated with the capture of Nineveh, prophesied by Nahum.
No Jewish kings are mentioned in the book. If we place the date of Nahum between 664-630, Manasseh, Amon and Josiah would have ruled during his ministry. Manasseh and Amon were terrible kings. Josiah comes to power at the young age of eight, and is the last great king of Judah. He repairs the Temple and restores the observance of Passover (2 Kings 22:1-23:30, 2 Chronicles 34:1-35:27). His faithfulness to the Lord, and the implementation of reforms when the Book of the Law is discovered in 622/1, help postpone Judah’s impending exile.
Thematically, Nahum’s message is simple and terrible. The book describes itself as an oracle, vision and book, which is unusual for prophets. Typically their messages were orally transmitted and recorded later but the developed poetry in Nahum suggests it was simultaneously a written and oral tradition. God as Divine Warrior decrees Nineveh’s destruction, comparing it’s downfall with that of Thebes (3:8-11). Nineveh, as the enemy of God, will be destroyed, and salvation is once again promised to Judah.
30 April 2008
Prophetic Profile: Isaiah
ISAIAH (1-39)
Isaiah, son of Amoz, lived in Jerusalem with a prophetess wife and at least two sons. He was a relative of Uzziah and a friend of King Hezekiah. He likely prophesied from 740 (the year King Uzziah died) to 700, in the Southern Kingdom.
Isaiah ministered under at least four kings, possibly five: Uzziah, Jotham, Ahaz, Hezekiah and Manasseh. His prophecies are primarily warning the Southern Kingdom from following in the footsteps of their Northern brothers. Both Kingdoms were experiencing wealth and growth at the beginning of Isaiah’s ministry but there is tension brewing, and by 722, the Northern Kingdom had fallen to Assyria.
King Uzziah (2 Chronicles 26:6-15) dies at the beginning of the book of Isaiah. His rule saw increased economic gain in Judah and in general, he “did what was right.” Jotham too, is generally a good king. He reigns from 750-731, inheriting the wealthy Judah of Uzziah but the people are characterized by corruption and apostasy. During this time, Assyria begins to advance in power in the Ancient Near East.
Ahaz comes to power in 735 and reigns 16 years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz does evil, instituting several grievous practices, and does not follow Isaiah’s advice to seek the Lord. He turns to Assyria to stave off pressures from the Northern Kingdom and becomes a vassal state in return.
Hezekiah’s obedience to the Lord helps delay Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Ruling from 729-686, Hezekiah seeks the Lord, and listens to his prophet Isaiah. He instills reforms in Judah, calling the people away from idolatry and returning to the Lord. As a result, Jerusalem is spared from Assyrian advances. However, as Hezekiah’s blessings overflow, he beings to show off his fortunes to surrounding nations, including the king of Babylon’s envoys. This gloating leads to a warning of the coming Babylonian exile.
Several surrounding nations are mentioned in Isaiah, either in prophecies of impending exile, or in judgment upon the nations. Assyria is dominant in the region, and Isaiah urges Ahaz not to join an anti-Assyrian coalition. Sennacherib (36-39) comes after Judah in 701 but Jerusalem is spared, as mentioned above. Regrettably, Hezekiah is forced to pay tribute to Assyria. The destruction of Babylon by the Medes (13) is also mentioned. However, this causes some controversy because Babylon was not yet a major enemy and this notation seems out of place. An inventory of nations is listed in reference to the Day of the Lord and God’s judgment of the nations: Babylon, Assyria, Moab, Damascus, Cush, Egypt, Edom, Arabia, and Tyre are all categorized as oppressive and prideful nations. Prophecies that anticipate the destruction of Jerusalem by Babylon appear in chapters 6 and 39. The fall of the Northern Kingdom (722) is foretold as well.
Isaiah shows a mastery of cultured and refined Hebrew. There is debate over the single authorship of Isaiah, specifically surrounding the split between 1-39 and 40-66. Much of the debate centers around the time span covered. There is, however, a thematic continuity and a unity through the history of redemption, with space to allow for multiple authors. The dependence on Isaiah by other prophets and New Testament citations of Isaiah as a contiguous whole give authority to the entire book as inerrant Scripture.
In the first two sections of Isaiah (1-6 and 7-12), themes of impending judgment and rebuke of Israel are countered with God’s faithfulness to his promises, restoration (7) and Immanuel. God’s majesty – the Holy One of Israel – is central throughout Isaiah. This is a call to holiness to all Israel, and a promise of the “Redeemer” – God himself. In chapters 13-35, there are oracles of judgment against surrounding foreign nations. Chapter 36 shifts to narrative transition, and follows the application of prophecy in Hezekiah’s life. This is also where the Assyrian crisis comes to a head and exile seems imminent.
Isaiah, son of Amoz, lived in Jerusalem with a prophetess wife and at least two sons. He was a relative of Uzziah and a friend of King Hezekiah. He likely prophesied from 740 (the year King Uzziah died) to 700, in the Southern Kingdom.
Isaiah ministered under at least four kings, possibly five: Uzziah, Jotham, Ahaz, Hezekiah and Manasseh. His prophecies are primarily warning the Southern Kingdom from following in the footsteps of their Northern brothers. Both Kingdoms were experiencing wealth and growth at the beginning of Isaiah’s ministry but there is tension brewing, and by 722, the Northern Kingdom had fallen to Assyria.
King Uzziah (2 Chronicles 26:6-15) dies at the beginning of the book of Isaiah. His rule saw increased economic gain in Judah and in general, he “did what was right.” Jotham too, is generally a good king. He reigns from 750-731, inheriting the wealthy Judah of Uzziah but the people are characterized by corruption and apostasy. During this time, Assyria begins to advance in power in the Ancient Near East.
Ahaz comes to power in 735 and reigns 16 years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz does evil, instituting several grievous practices, and does not follow Isaiah’s advice to seek the Lord. He turns to Assyria to stave off pressures from the Northern Kingdom and becomes a vassal state in return.
Hezekiah’s obedience to the Lord helps delay Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Ruling from 729-686, Hezekiah seeks the Lord, and listens to his prophet Isaiah. He instills reforms in Judah, calling the people away from idolatry and returning to the Lord. As a result, Jerusalem is spared from Assyrian advances. However, as Hezekiah’s blessings overflow, he beings to show off his fortunes to surrounding nations, including the king of Babylon’s envoys. This gloating leads to a warning of the coming Babylonian exile.
Several surrounding nations are mentioned in Isaiah, either in prophecies of impending exile, or in judgment upon the nations. Assyria is dominant in the region, and Isaiah urges Ahaz not to join an anti-Assyrian coalition. Sennacherib (36-39) comes after Judah in 701 but Jerusalem is spared, as mentioned above. Regrettably, Hezekiah is forced to pay tribute to Assyria. The destruction of Babylon by the Medes (13) is also mentioned. However, this causes some controversy because Babylon was not yet a major enemy and this notation seems out of place. An inventory of nations is listed in reference to the Day of the Lord and God’s judgment of the nations: Babylon, Assyria, Moab, Damascus, Cush, Egypt, Edom, Arabia, and Tyre are all categorized as oppressive and prideful nations. Prophecies that anticipate the destruction of Jerusalem by Babylon appear in chapters 6 and 39. The fall of the Northern Kingdom (722) is foretold as well.
Isaiah shows a mastery of cultured and refined Hebrew. There is debate over the single authorship of Isaiah, specifically surrounding the split between 1-39 and 40-66. Much of the debate centers around the time span covered. There is, however, a thematic continuity and a unity through the history of redemption, with space to allow for multiple authors. The dependence on Isaiah by other prophets and New Testament citations of Isaiah as a contiguous whole give authority to the entire book as inerrant Scripture.
In the first two sections of Isaiah (1-6 and 7-12), themes of impending judgment and rebuke of Israel are countered with God’s faithfulness to his promises, restoration (7) and Immanuel. God’s majesty – the Holy One of Israel – is central throughout Isaiah. This is a call to holiness to all Israel, and a promise of the “Redeemer” – God himself. In chapters 13-35, there are oracles of judgment against surrounding foreign nations. Chapter 36 shifts to narrative transition, and follows the application of prophecy in Hezekiah’s life. This is also where the Assyrian crisis comes to a head and exile seems imminent.
Prophetic Profile: Micah
Information on Micah’s background is sparse. His family lineage is not mentioned. We know that he came from Moresheth-gath in Judah, and that he was a contemporary of Isaiah. His prophetic ministry took place from 733-701 BC, and he spoke against the leaders and rulers of both Israel and Judah. He was angered by the ruling elite and religious authorities’ complacency, idolatry and selfishness.
The Northern Kingdom was beginning a downward spiral after a peak of prosperity. During Micah’s ministry, Israel saw a tumultuous turnover in leadership, with six kings ruling in the roughly 40 years prior to 722. Zechariah and Shallum reigned for a total of 7 months, and both “did evil.” (2 Kings 15:8-16) Menahem's ten year rule is summarized in five verses (2 Kings 15:17-22). Pekahiah rules two years, followed by the relatively long term twenty-year reign of Pekah (2 Kings 15:23-31). All do evil in the sight of the Lord. Hoshea has the unfortunate pleasure of ruling when Israel is exiled, and the caveat that while he did evil, it was not as bad as those before him (2 Kings 17:1-41). Hoshea falls into a vassal relationship with Assyria. When he seeks Egypt’s support, paying tribute to Egypt but disregarding Assyria, Israel is conquered by Assyria in return. This is the political explanation for Israel’s fall but 2 Kings goes on to say that this is a direct result of Israel’s idolatry.
Micah witnessed the conquering of the North by Assyria (722), and the influx of refugees from Israel to Judah. In the Southern Kingdom, Jotham’s (750-731) generally good rule is coming to and end as Micah comes on stage (2 Kings 15:32-38). Judah, too, has experienced an influx of wealth and prosperity, coupled with corruption and apostasy. Following Jotham, Ahaz reigns from 735 for sixteen years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz’s reign is characterized by the institution of evil practices. After pressure from Israel, Ahaz seeks Assyria to stave off his Northern brethren, and becomes trapped in tribute to Assyria in return.
Hezekiah rules from 729-686, and his obedience to the Lord postpones Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Seeking the Lord, Hezekiah listens to Micah (2 Chronicles 29:1-31:20) and Isaiah. He institutes reforms in Judah, drawing the Southern Kingdom away from idolatry and encouraging their return to the Lord. And though Assyria advances on Judah, Jerusalem is thus spared from destruction. However, Hezekiah shows off his fortunes to the king of Babylon’s envoys, failing to give the glory to the Lord.
It is against this backdrop that Micah prophecies the exile of both the Northern and Southern kingdoms. Judah observes Israel’s exile. Hezekiah takes heed. But in Micah’s eyes, the religious establishment and the people of Judah implement Hezekiah’s reforms superficially; there is no true change of heart, and their fate will be that of Israel’s.
Micah’s poetic prophetic speeches speak of the Day of Judgment, hope of redemption, and the establishment of the Kingdom of God and his Messiah. The Day of Judgment shocked Micah’s listeners, who could not grasp that God would bring his Kingdom about by banishing his covenant people. The religious elite of the day could not understand Micah’s prophecies that Jerusalem would fall. They felt it deserved protective status despite their disregard for the Lord. Micah did not end with God’s judgment on Israel and Judah but extended this to all nations (7, 16-17).
He also doesn’t end in judgment. The hope of redemption for the remnant of God’s chosen people is found in the Davidic Messiah who will come from Bethlehem (5). This will encompass a restoration of all things; exiles, creation, Jews and Gentiles. The Kingdom of God, with blessings and security for the children of God, will include Gentiles.
The Northern Kingdom was beginning a downward spiral after a peak of prosperity. During Micah’s ministry, Israel saw a tumultuous turnover in leadership, with six kings ruling in the roughly 40 years prior to 722. Zechariah and Shallum reigned for a total of 7 months, and both “did evil.” (2 Kings 15:8-16) Menahem's ten year rule is summarized in five verses (2 Kings 15:17-22). Pekahiah rules two years, followed by the relatively long term twenty-year reign of Pekah (2 Kings 15:23-31). All do evil in the sight of the Lord. Hoshea has the unfortunate pleasure of ruling when Israel is exiled, and the caveat that while he did evil, it was not as bad as those before him (2 Kings 17:1-41). Hoshea falls into a vassal relationship with Assyria. When he seeks Egypt’s support, paying tribute to Egypt but disregarding Assyria, Israel is conquered by Assyria in return. This is the political explanation for Israel’s fall but 2 Kings goes on to say that this is a direct result of Israel’s idolatry.
Micah witnessed the conquering of the North by Assyria (722), and the influx of refugees from Israel to Judah. In the Southern Kingdom, Jotham’s (750-731) generally good rule is coming to and end as Micah comes on stage (2 Kings 15:32-38). Judah, too, has experienced an influx of wealth and prosperity, coupled with corruption and apostasy. Following Jotham, Ahaz reigns from 735 for sixteen years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz’s reign is characterized by the institution of evil practices. After pressure from Israel, Ahaz seeks Assyria to stave off his Northern brethren, and becomes trapped in tribute to Assyria in return.
Hezekiah rules from 729-686, and his obedience to the Lord postpones Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Seeking the Lord, Hezekiah listens to Micah (2 Chronicles 29:1-31:20) and Isaiah. He institutes reforms in Judah, drawing the Southern Kingdom away from idolatry and encouraging their return to the Lord. And though Assyria advances on Judah, Jerusalem is thus spared from destruction. However, Hezekiah shows off his fortunes to the king of Babylon’s envoys, failing to give the glory to the Lord.
It is against this backdrop that Micah prophecies the exile of both the Northern and Southern kingdoms. Judah observes Israel’s exile. Hezekiah takes heed. But in Micah’s eyes, the religious establishment and the people of Judah implement Hezekiah’s reforms superficially; there is no true change of heart, and their fate will be that of Israel’s.
Micah’s poetic prophetic speeches speak of the Day of Judgment, hope of redemption, and the establishment of the Kingdom of God and his Messiah. The Day of Judgment shocked Micah’s listeners, who could not grasp that God would bring his Kingdom about by banishing his covenant people. The religious elite of the day could not understand Micah’s prophecies that Jerusalem would fall. They felt it deserved protective status despite their disregard for the Lord. Micah did not end with God’s judgment on Israel and Judah but extended this to all nations (7, 16-17).
He also doesn’t end in judgment. The hope of redemption for the remnant of God’s chosen people is found in the Davidic Messiah who will come from Bethlehem (5). This will encompass a restoration of all things; exiles, creation, Jews and Gentiles. The Kingdom of God, with blessings and security for the children of God, will include Gentiles.
Prophetic Profile: Habakkuk
Habakkuk carries the official title of “prophet,” suggesting he was formally recognized as such. Little else is known about his family background or origin. Habakkuk is witness to several major events in and around the Southern Kingdom. Assyria is in decline, as is Egypt, while Babylon is on the rise. Nineveh, the capitol of Assyria, falls to Babylon in 612. By 605, Babylon has defeated both Assyria and Egypt, and becomes the ruling power in the Ancient Near East.
No kings are mentioned by name in Habakkuk, which is why it is difficult to determine exactly when he wrote. Habakkuk is perplexed and irritated by the wickedness and injustice he sees. This suggests that Josiah, the last good king of Judah, had succumbed to his death in battle with Egypt (609). Jehoahaz briefly reigns after Josiah, until the wicked Jehoiakim (609-597) is made king by Egypt (2 Kings 23:35-24:6). He also pays tribute to King Nebuchadnezzar of Babylon, and his unfaithfulness brings about the impending judgment of the Lord. It is likely that Habakkuk prophesied between Josiah’s death in 609 and Babylon’s victory in 605.
The first two chapters of Habakkuk illustrate the prophet’s struggle to make sense of his world. He issues two formal complaints to the Lord and a dialogue between them ensues. Habakkuk complains that Judah’s wickedness not be allowed to continue. God responds by reminding Habakkuk that he alone has freedom and righteousness in judgment, and that he will judge the wicked but will also fully redeem his people. Habakkuk’s second complaint questions God’s decision to use a wicked nation to judge his people. Assyria had fallen to God’s judgment and now Babylon was a rising threat. Why had the Lord seemingly turned on his people again? The Lord reminds Habakkuk that he is free to treat “like with like” and that the righteous must live by faith (2:4). Following this is a dramatic change in Habakkuk’s attitude as he submits himself to the Lord’s will. Chapter 3 is the poetic prayer of the prophet, where Habakkuk finds rest in the final triumph of God’s righteousness.
No kings are mentioned by name in Habakkuk, which is why it is difficult to determine exactly when he wrote. Habakkuk is perplexed and irritated by the wickedness and injustice he sees. This suggests that Josiah, the last good king of Judah, had succumbed to his death in battle with Egypt (609). Jehoahaz briefly reigns after Josiah, until the wicked Jehoiakim (609-597) is made king by Egypt (2 Kings 23:35-24:6). He also pays tribute to King Nebuchadnezzar of Babylon, and his unfaithfulness brings about the impending judgment of the Lord. It is likely that Habakkuk prophesied between Josiah’s death in 609 and Babylon’s victory in 605.
The first two chapters of Habakkuk illustrate the prophet’s struggle to make sense of his world. He issues two formal complaints to the Lord and a dialogue between them ensues. Habakkuk complains that Judah’s wickedness not be allowed to continue. God responds by reminding Habakkuk that he alone has freedom and righteousness in judgment, and that he will judge the wicked but will also fully redeem his people. Habakkuk’s second complaint questions God’s decision to use a wicked nation to judge his people. Assyria had fallen to God’s judgment and now Babylon was a rising threat. Why had the Lord seemingly turned on his people again? The Lord reminds Habakkuk that he is free to treat “like with like” and that the righteous must live by faith (2:4). Following this is a dramatic change in Habakkuk’s attitude as he submits himself to the Lord’s will. Chapter 3 is the poetic prayer of the prophet, where Habakkuk finds rest in the final triumph of God’s righteousness.
24 April 2008
Finals
From the blogosphere
In the midst of finals…
An interview with Anglican Bishop N.T. Wright via Justin Taylor’s blog.
Wish I had time to read Wright, then Piper, and now Wright again. Maybe after seminary.
And some humor, via The Heidelblog (HT: Dr. G):
In other news, I’ve been researching PhD programs for over a year now. Turns out one of the best places to do the research I want to do happens to be in my backyard. And, I have two friends in the program already. I was looking forward to going somewhere uber-cool, or at least out of the country, or just somewhere warmer. We’ll see who lets me in, though.
In the midst of finals…
An interview with Anglican Bishop N.T. Wright via Justin Taylor’s blog.
Wish I had time to read Wright, then Piper, and now Wright again. Maybe after seminary.
And some humor, via The Heidelblog (HT: Dr. G):
In other news, I’ve been researching PhD programs for over a year now. Turns out one of the best places to do the research I want to do happens to be in my backyard. And, I have two friends in the program already. I was looking forward to going somewhere uber-cool, or at least out of the country, or just somewhere warmer. We’ll see who lets me in, though.
15 April 2008
It is well
Hope all is well.
I frequently end emails with the above line. It’s not out of habit or because I have nothing better to say. It’s entirely intentional and it pertains to a hymn we sung this Sunday at church: It Is Well With My Soul.
Horatio Spafford, an attorney in Chicago, sent his wife, Anna, and their four daughters – Tanetta, Maggie, Annie and Bessie – on a vacation to Europe in 1871, with plans to join them at a later date. Halfway across the Atlantic, the ship sank and all for of Spafford’s daughters drowned. Mrs. Spafford was among the few who were miraculously rescued. When she arrived in Europe, she telegrammed home, “Saved alone.” Weeks later, when Spafford left to join his wife, he stood on the deck of the ship, hour after hour. When the ship passed the approximate location where his beloved daughters perished, he was moved to pen the lyrics of this hymn.
When peace, like a river, attendeth my way,
When sorrows like sea billows roll;
Whatever my lot, Thou has taught me to say,
It is well, it is well, with my soul.
Though Satan should buffet, though trials should come,
Let this blest assurance control,
That Christ has regarded my helpless estate,
And hath shed His own blood for my soul.
My sin, oh, the bliss of glorious thought!
My sin, not in part but the whole,
Is nailed to the cross, and I bear it no more,
Praise the Lord, praise the Lord, O my soul.
And Lord, haste the day when the faith shall be sight,
The clouds be rolled back as a scroll;
The trump shall resound, and the Lord shall descend,
Even so, it is well with my soul.
Spafford knew his eternal place was secure. He knew he had hope – and not in the vague Hallmark sense we use today, but true certainty – that the sufferings of this earth, while bitter, raw and real, can never defeat with our peace in Christ. But I think this hymn is both a statement and reminder of that truth. That is, sometimes we experience “peace, like a river,” and other times “sorrows like sea billows,” but our rest comes in knowing that our soul is well, no matter the surrounding circumstances of our lives. I, for one, often need reminders for this to sink in.
So, when I sign “hope all is well,” it is a reminder to myself that all IS well, and an encouragement to you to remember the same. :)
I frequently end emails with the above line. It’s not out of habit or because I have nothing better to say. It’s entirely intentional and it pertains to a hymn we sung this Sunday at church: It Is Well With My Soul.
Horatio Spafford, an attorney in Chicago, sent his wife, Anna, and their four daughters – Tanetta, Maggie, Annie and Bessie – on a vacation to Europe in 1871, with plans to join them at a later date. Halfway across the Atlantic, the ship sank and all for of Spafford’s daughters drowned. Mrs. Spafford was among the few who were miraculously rescued. When she arrived in Europe, she telegrammed home, “Saved alone.” Weeks later, when Spafford left to join his wife, he stood on the deck of the ship, hour after hour. When the ship passed the approximate location where his beloved daughters perished, he was moved to pen the lyrics of this hymn.
When peace, like a river, attendeth my way,
When sorrows like sea billows roll;
Whatever my lot, Thou has taught me to say,
It is well, it is well, with my soul.
Though Satan should buffet, though trials should come,
Let this blest assurance control,
That Christ has regarded my helpless estate,
And hath shed His own blood for my soul.
My sin, oh, the bliss of glorious thought!
My sin, not in part but the whole,
Is nailed to the cross, and I bear it no more,
Praise the Lord, praise the Lord, O my soul.
And Lord, haste the day when the faith shall be sight,
The clouds be rolled back as a scroll;
The trump shall resound, and the Lord shall descend,
Even so, it is well with my soul.
Spafford knew his eternal place was secure. He knew he had hope – and not in the vague Hallmark sense we use today, but true certainty – that the sufferings of this earth, while bitter, raw and real, can never defeat with our peace in Christ. But I think this hymn is both a statement and reminder of that truth. That is, sometimes we experience “peace, like a river,” and other times “sorrows like sea billows,” but our rest comes in knowing that our soul is well, no matter the surrounding circumstances of our lives. I, for one, often need reminders for this to sink in.
So, when I sign “hope all is well,” it is a reminder to myself that all IS well, and an encouragement to you to remember the same. :)
01 April 2008
The Next Thing
At an old English parsonage down by the sea
There came in the twilight a message to me.
Its quaint Saxon legend, deeply engraven
Hath, as it seems to me, teaching from heaven.
And all through the hours the quiet words ring,
Like a low inspiration, "Do the next thing."
Many a questioning, many a fear,
Many a doubt hath its quieting here.
Moment by moment, let down from heaven,
Time, opportunity, guidance are given.
Fear not tomorrow, child of the King,
Trust that with Jesus, do the next thing.
Do it immediately, do it with prayer,
do it reliantly, casting all care.
Do it with reverence, tracing his hand,
Who placed it before thee with earnest command.
Stayed on omnipotence, safe 'neath his wing,
Leave all resultings, do the next thing.
Looking to Jesus, ever serener,
Working or suffering be thy demeanor,
In his dear presence, the light of his calm,
The light of his countenance, be thy psalm.
Strong in his faithfulness, praise and sing,
Then, as he beckons, do the next thing
(Author Unknown)
There came in the twilight a message to me.
Its quaint Saxon legend, deeply engraven
Hath, as it seems to me, teaching from heaven.
And all through the hours the quiet words ring,
Like a low inspiration, "Do the next thing."
Many a questioning, many a fear,
Many a doubt hath its quieting here.
Moment by moment, let down from heaven,
Time, opportunity, guidance are given.
Fear not tomorrow, child of the King,
Trust that with Jesus, do the next thing.
Do it immediately, do it with prayer,
do it reliantly, casting all care.
Do it with reverence, tracing his hand,
Who placed it before thee with earnest command.
Stayed on omnipotence, safe 'neath his wing,
Leave all resultings, do the next thing.
Looking to Jesus, ever serener,
Working or suffering be thy demeanor,
In his dear presence, the light of his calm,
The light of his countenance, be thy psalm.
Strong in his faithfulness, praise and sing,
Then, as he beckons, do the next thing
(Author Unknown)
26 March 2008
Grandma, and pearls
I need a paper topic by Friday afternoon. It's for Isaiah-Malachi, hence it needs to be from a book in that range. I like Jonah. Ok, I really like Jonah. It's short and sweet and to the point. The story flows, and there are no strange visions or really difficult theological problems. (Like, say, why does God tell Hosea to marry a woman of ill-repute? I could take that topic but I don't find it all that interesting and don't really want to write about it for 15 pages.) Back to Jonah... Sure, there's the whole whale bit. Oooo... controversy that I once again don't care about. Jonah's raw, and told from the outside, we never really know what Jonah himself is thinking. I like Jonah's stubborn self-righteousness. It's real. It's authentic and human. How many times do I shake my fist at God, shouting, "But I wanted pearls, not diamonds!" Jonah, like the rest of Israel, wanted salvation as he envisioned it. So, how do I turn that into a paper topic?
Grandma didn't get my little experiment. She got the letter and was "tickled." Then she proceeded to direct me to cousin Sharon's cookbook for the recipe to make butter. Hum... not exactly what I was going for. (Not that I won't try making my own butter.) No, Grandma, I want the story behind the making of the butter. Well, she was sure it was just like Dad said it was. No, Grandma. In your words, your memories, your handwriting. She supposed she could do that. We'll see.
Grandma didn't get my little experiment. She got the letter and was "tickled." Then she proceeded to direct me to cousin Sharon's cookbook for the recipe to make butter. Hum... not exactly what I was going for. (Not that I won't try making my own butter.) No, Grandma, I want the story behind the making of the butter. Well, she was sure it was just like Dad said it was. No, Grandma. In your words, your memories, your handwriting. She supposed she could do that. We'll see.
14 March 2008
Six Inches and Homemade Milk
Tangent: Yesterday afternoon I got a hair trim. These are rare occasions for me. And I do say “trim” deliberately, as opposed to “cut.” She promised not to take more than ½ an inch. Feels like she took three. I’m trying to grow out some ill-placed layers with the intention of donating my hair. The minimum for this is 10 inches, which leaves me to decide how long I want my hair minus the 10 inches. I think another 6 inches will do! Sure will save on shampoo.
At the salon, I overheard another stylist and his customer discussing their grade school days. Specifically, they reminisced about a time before ball point pens, when they would get ink smudges all over their hands from using ink wells. My mind proceeded to thoughts on the progress of access to information versus the degradation of communication and relationships. I can sit at my desk and look up any topic on the internet but I’ve lost the art of writing letters to my Grandma.
The other night while conversing with my dad, I stumbled upon a story, and an idea. Dad started sharing about making their own pasteurized milk. Really? Didn’t even realize the corn-and-soy bean farm I knew ever had cows on it. But yes, for a time, Grandpa sold milk, too. Not much milk – only six cows (that Dad remembers). And after they stopped selling milk, “we had all the milk in the world.” So, they pasteurized their own milk on a machine that looked like a hot pad. It would heat the milk for 30 minutes, and then after cooling they would scrape the fat off the top, making “cream so thick you could spread it like butter.” “Imagine what you think of as heavy cream and triple it.” This would be served as sugar and cream sandwiches. Yes, sugar and cream sandwiches. Thank God we all got Grandma’s cholesterol genes. Butter, too, would be homemade, and sometimes cottage cheese.
To this, I responded, “Dad, I want to be a city girl but with a cow. Can I do that?” He laughed. I understand why after 20 years of city living he’s moved back to the Midwest. I understand because, as much as I am a city girl and cannot thrive in small towns, I’m still drawn to my roots. I’m still the product of generations of grain farmers, sharp as tacks but with an insatiable desire to work with their hands, toiling the land. Too bad I don’t have an ounce of green thumb in me.
My mentor encouraged me a few weeks back to dig into my history, specifically for hints of the Lord working in my family line. Like me, she came from a very non-Christian and dysfunctional family. Sometimes it’s difficult to see that the Lord has pursued me – not just in my own life time – but over generations. It feels like I’m a first bud, prone to frost and disease, and if I don’t succeed, my spiritual lineage will wither and die with me. That’s a lie in more ways than one.
For Christmas, I gave Dad a copy of NPR’s StoryCorps Listening is an Act of Love. He’s been encouraged by this to write down more memories: life on the farm, growing up in small town middle-America, etc. I’ve grown more aware that I should draw these stories out of him now, while my last living grandparent is alive. My thought is to listen to Dad’s stories and then write a letter to Grandma asking about the same thing. In the process, three generations will be involved in writing our story.
So, Grandma, tell me all about making cream and butter.
At the salon, I overheard another stylist and his customer discussing their grade school days. Specifically, they reminisced about a time before ball point pens, when they would get ink smudges all over their hands from using ink wells. My mind proceeded to thoughts on the progress of access to information versus the degradation of communication and relationships. I can sit at my desk and look up any topic on the internet but I’ve lost the art of writing letters to my Grandma.
The other night while conversing with my dad, I stumbled upon a story, and an idea. Dad started sharing about making their own pasteurized milk. Really? Didn’t even realize the corn-and-soy bean farm I knew ever had cows on it. But yes, for a time, Grandpa sold milk, too. Not much milk – only six cows (that Dad remembers). And after they stopped selling milk, “we had all the milk in the world.” So, they pasteurized their own milk on a machine that looked like a hot pad. It would heat the milk for 30 minutes, and then after cooling they would scrape the fat off the top, making “cream so thick you could spread it like butter.” “Imagine what you think of as heavy cream and triple it.” This would be served as sugar and cream sandwiches. Yes, sugar and cream sandwiches. Thank God we all got Grandma’s cholesterol genes. Butter, too, would be homemade, and sometimes cottage cheese.
To this, I responded, “Dad, I want to be a city girl but with a cow. Can I do that?” He laughed. I understand why after 20 years of city living he’s moved back to the Midwest. I understand because, as much as I am a city girl and cannot thrive in small towns, I’m still drawn to my roots. I’m still the product of generations of grain farmers, sharp as tacks but with an insatiable desire to work with their hands, toiling the land. Too bad I don’t have an ounce of green thumb in me.
My mentor encouraged me a few weeks back to dig into my history, specifically for hints of the Lord working in my family line. Like me, she came from a very non-Christian and dysfunctional family. Sometimes it’s difficult to see that the Lord has pursued me – not just in my own life time – but over generations. It feels like I’m a first bud, prone to frost and disease, and if I don’t succeed, my spiritual lineage will wither and die with me. That’s a lie in more ways than one.
For Christmas, I gave Dad a copy of NPR’s StoryCorps Listening is an Act of Love. He’s been encouraged by this to write down more memories: life on the farm, growing up in small town middle-America, etc. I’ve grown more aware that I should draw these stories out of him now, while my last living grandparent is alive. My thought is to listen to Dad’s stories and then write a letter to Grandma asking about the same thing. In the process, three generations will be involved in writing our story.
So, Grandma, tell me all about making cream and butter.
11 March 2008
Delivery
A month ago, my Hebrew prof said, "order this book."
Obediently, I did. And then I waited. My other books from Amazon came in the next few days. I checked my order. "Out of Stock." Really? Had no idea Hebrew Bibles were so popular.
Yesterday, after three weeks of waiting, I got irritated with Amazon and cancelled my order.
I proceeded to order the same book from Westminster Seminary's bookstore. I believe this was around 2pm.
It was waiting for me when I got home this afternoon. :)
And, they've got $5 flat-rate shipping. Guess I know where I'll be ordering my textbooks next semester.
08 March 2008
Prophetic Profile: Jonah
I'm a fan of the book of Jonah. In fact, I've blogged about it before. And everytime I study it, I learn something entirely new. Below is my "prophetic profile" for class.
~ ~ ~
Little is known about the prophet Jonah. He was the son of Amittai and lived in Gath-Hepher, just north of Nazareth. 2 Kings tells us Jonah was a prophet, and there are indications that he prophesied in Israel before his journey to Nineveh. The book of Jonah gives little indication of the historical situation of Jonah’s time. We know he lived in the 8th century under Jeroboam II’s rule (786-746).
Jonah is unusual in that it only contains one line of prophecy. It is not a collection of oracles like other prophets. In fact, its function seems to be to tell Jonah’s story, rather than record the prophecies Jonah gave. Jonah is sent unwillingly to Nineveh. At first, he rejects this mission, runs from God and winds up in the belly of a great fish. There is a stark contrast between the faith of the pagan ship crew that throws Jonah to the sea, and Jonah’s apathy toward the Lord.
The “King of Nineveh” is the only foreign king mentioned, but this title is unusual because Nineveh was a capital city, not a country. However, this leader responds to Jonah’s warning, despite the fact that God is not mentioned, and commands his city to do likewise. Much to Jonah’s dismay, Nineveh, the city of Gentiles, is spared.
The whale event is a topic of much debate, with opinions falling on two sides: historical narrative or parabolic interpretation. Sparse in details at times, Jonah clearly reads as historical narrative. Other odd information, such as the repentance of animals (3:7-8), and the apparently exaggerated size of Nineveh (3:3-5), have also lead to speculation about the historic accuracy of Jonah. However, the single largest indictor that Jonah should be accepted as the word of the Lord is Jesus’ reference to Jonah in Matthew 12 and Luke 11.
The book of Jonah is most appropriately characterized as stylized prose. It can be divided into two main sections each with two sub-sections. There is a First Commission, which Jonah rejects, that leads to the episodes on the boat and in the belly of the whale. The Second Commission, which Jonah reluctantly manages, leads to Nineveh’s repentance, followed by Jonah’s struggles to comprehend God’s warmth towards a non-covenant community. Thematically, Jonah is representative of disenchanted Israel, contrasted with eager Gentiles. Though a member of the covenant people, Jonah appears more the common man, while the ship crew and Nineveh, both outsider Gentiles, are given special grace. Simplistically, Jonah’s nature is constant throughout, with one divergence in Jonah’s prayer, culminating in 2:9, “Salvation belongs to the Lord!” Both prior to and after this, Jonah is the Reluctant Prophet.
~ ~ ~
Little is known about the prophet Jonah. He was the son of Amittai and lived in Gath-Hepher, just north of Nazareth. 2 Kings tells us Jonah was a prophet, and there are indications that he prophesied in Israel before his journey to Nineveh. The book of Jonah gives little indication of the historical situation of Jonah’s time. We know he lived in the 8th century under Jeroboam II’s rule (786-746).
Jonah is unusual in that it only contains one line of prophecy. It is not a collection of oracles like other prophets. In fact, its function seems to be to tell Jonah’s story, rather than record the prophecies Jonah gave. Jonah is sent unwillingly to Nineveh. At first, he rejects this mission, runs from God and winds up in the belly of a great fish. There is a stark contrast between the faith of the pagan ship crew that throws Jonah to the sea, and Jonah’s apathy toward the Lord.
The “King of Nineveh” is the only foreign king mentioned, but this title is unusual because Nineveh was a capital city, not a country. However, this leader responds to Jonah’s warning, despite the fact that God is not mentioned, and commands his city to do likewise. Much to Jonah’s dismay, Nineveh, the city of Gentiles, is spared.
The whale event is a topic of much debate, with opinions falling on two sides: historical narrative or parabolic interpretation. Sparse in details at times, Jonah clearly reads as historical narrative. Other odd information, such as the repentance of animals (3:7-8), and the apparently exaggerated size of Nineveh (3:3-5), have also lead to speculation about the historic accuracy of Jonah. However, the single largest indictor that Jonah should be accepted as the word of the Lord is Jesus’ reference to Jonah in Matthew 12 and Luke 11.
The book of Jonah is most appropriately characterized as stylized prose. It can be divided into two main sections each with two sub-sections. There is a First Commission, which Jonah rejects, that leads to the episodes on the boat and in the belly of the whale. The Second Commission, which Jonah reluctantly manages, leads to Nineveh’s repentance, followed by Jonah’s struggles to comprehend God’s warmth towards a non-covenant community. Thematically, Jonah is representative of disenchanted Israel, contrasted with eager Gentiles. Though a member of the covenant people, Jonah appears more the common man, while the ship crew and Nineveh, both outsider Gentiles, are given special grace. Simplistically, Jonah’s nature is constant throughout, with one divergence in Jonah’s prayer, culminating in 2:9, “Salvation belongs to the Lord!” Both prior to and after this, Jonah is the Reluctant Prophet.
06 March 2008
Change
Fool that I am
Knowing better than to trust the heart
I did so anyway.
Regret and hope began their dance,
This day one year ago;
And all who love know how much change
A year can bring.
Priorities and jobs changed.
Living locations changed.
Even eating habits changed.
Fool that I am
Praying that change would finally
Land in my favor.
Hope rose and regret was silenced,
If but for a brief moment.
But all who love know how much change
A year can bring.
Knowing better than to trust the heart
I did so anyway.
Regret and hope began their dance,
This day one year ago;
And all who love know how much change
A year can bring.
Priorities and jobs changed.
Living locations changed.
Even eating habits changed.
Fool that I am
Praying that change would finally
Land in my favor.
Hope rose and regret was silenced,
If but for a brief moment.
But all who love know how much change
A year can bring.
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