We interrupt the scheduled programming to begin work on a sermon about Jesus and his role as Messiah, and what other people were expecting.
Not the easiest of sermons to prepare from the beginning. But hey, it'll be fun.
In the meantime, here's a poem I wrote on the train.
My Music
Flashing landscape flits by.
My mind flitters with it, not thinking about any one thing.
Music plays in my ears - a compilation of songs,
my life in music.
Songs from my youth,
from happy times, sad times.
The songs have their own stories,
but I have added to them with my life.
This song makes me laugh -
singing it with Alex on guitar in the street,
back when we were both single.
The landscape flies by,
but I don't see it now.
A new song, and now I see Cyprus -
this song made me homesick,
made me Australian.
New music has to fight this feeling,
this relationship.
This familiarity makes me feel safe, comfortable,
even with sad memories.
No-one hears this song but me.
Others, some might share.
My wife shares the next one with me.
It makes fun of pop,
it appeals to us both.
Time passes with the scenery,
and I get closer to my destination.
Another song now.
This one is live.
Heard it first, like it best.
Penny and I sing the parts in the car as we drive.
Only one more song till Sydney.
This one goes way back to high school.
A skiing ad!
A friend played it to me on the bus.
Where is he now?
He will always be in this song.
More buildings, more wires.
Sydney is here, and my songs are gone,
just like my memories.
But they'll both be back
on the way home.
Wednesday, October 28, 2009
Sunday, October 25, 2009
Proverbs chapter 6
vs 25
Again, it would seem that the two sides of the coin are represented - one started by the lust of the man looking at the woman, the other started by the wily feminine charms of the girl.
vs 26
That is an interesting statement to make. He seems to be suggesting that going to a prostitute is a much simpler affair because it involves only money, and not messing with the family of another. I guess it's true. But I don't think it means he's suggesting going to a prostitute as a solution - just that something which is generally more frowned upon turns out to be simpler than embarking on adultery.
Oh, and I don't think this verse is giving a pricing standard for prostitution either. I wonder if that's ever been tried on?
vs 27
Talk about playing with fire! This is a very worldly and down to earth sort of wisdom. Adultery may be wrong, but it's also destructive, so expect to get burned if you get involved.
vs 28
Same again, but the examples show how seriously the consequences are taken by Solomon.
vs 29
So just in case you were thinking that it was only ever the women who got punished - this verse makes it expressly clear that is not so.
vs 30
A novel notion that we all know is true. Not that we condone the thievery necessarily, but desperation can at least be understood. I wonder if God takes such things into account? Surely he would not be a righteous judge if he did not. After all, he knows mercy as well as justice.
vs 31
This is justice. It's the difference between understanding someone's actions and condoning them. The fact is that the action is still wrong, and so there's a punishment to be meted out. But the amount of shame for its commission is lessened by the understanding of the people.
vs 32
After all, you're not doing it to feed your family. And the punishment is a lot worse.
vs 33
You're lucky if you get away with blows and disgrace, and not death. Perhaps they'd mellowed out by Solomon's time. Forgot about what the Law said.
vs 34
Ahh, perhaps Solomon was referring to the beating you will receive from the husband before you get stoned to death. Still likely to happen today, too.
vs 35
So whereas you can pay back seven times what you stole and then you will be forgiven, or at least your crime will be considered paid off, there is no payment you will make to a jealous husband to avoid his wrath. Good picture of God, really.
Again, it would seem that the two sides of the coin are represented - one started by the lust of the man looking at the woman, the other started by the wily feminine charms of the girl.
vs 26
That is an interesting statement to make. He seems to be suggesting that going to a prostitute is a much simpler affair because it involves only money, and not messing with the family of another. I guess it's true. But I don't think it means he's suggesting going to a prostitute as a solution - just that something which is generally more frowned upon turns out to be simpler than embarking on adultery.
Oh, and I don't think this verse is giving a pricing standard for prostitution either. I wonder if that's ever been tried on?
vs 27
Talk about playing with fire! This is a very worldly and down to earth sort of wisdom. Adultery may be wrong, but it's also destructive, so expect to get burned if you get involved.
vs 28
Same again, but the examples show how seriously the consequences are taken by Solomon.
vs 29
So just in case you were thinking that it was only ever the women who got punished - this verse makes it expressly clear that is not so.
vs 30
A novel notion that we all know is true. Not that we condone the thievery necessarily, but desperation can at least be understood. I wonder if God takes such things into account? Surely he would not be a righteous judge if he did not. After all, he knows mercy as well as justice.
vs 31
This is justice. It's the difference between understanding someone's actions and condoning them. The fact is that the action is still wrong, and so there's a punishment to be meted out. But the amount of shame for its commission is lessened by the understanding of the people.
vs 32
After all, you're not doing it to feed your family. And the punishment is a lot worse.
vs 33
You're lucky if you get away with blows and disgrace, and not death. Perhaps they'd mellowed out by Solomon's time. Forgot about what the Law said.
vs 34
Ahh, perhaps Solomon was referring to the beating you will receive from the husband before you get stoned to death. Still likely to happen today, too.
vs 35
So whereas you can pay back seven times what you stole and then you will be forgiven, or at least your crime will be considered paid off, there is no payment you will make to a jealous husband to avoid his wrath. Good picture of God, really.
Friday, October 23, 2009
Proverbs chapter 6
vs 12
It's amazing just how much corruption you can cause with just your mouth! How many crimes can be committed using nothing but your mouth - lots I'd say.
vs 13
But there's more! I'm not sure what winking meant back then. Is it more salacious, or sultry, or suggestive, or any of the above? Conspiratorial? Something we don't use winking for anymore? And how does one signal with their feet? By taking a couple of steps towards something, then looking back meaningfully? At least we all know how to motion with our fingers. I suppose all of these things are suggestive, trying to encourage someone to action. And if you're a troublemaker or a villain, then you're probably encouraging evil.
vs 14
Obviously it's not nice to be one of these people. Solomon makes them sound so awful that you don't want to go near the person. Trouble does breed dissension though. Sometimes trouble follows people around, and when you think about it, perhaps they are doing things that cause it to. I'll raise my hand there.
vs 15
Gasp. Unfortunately, suddenly doesn't mean instantly. It just means without warning.
vs 16
No, he didn't get the count wrong, and no, the first six aren't somehow worse, or the seventh one isn't special. It's a literary device called "counting". It's probably called something better, but I call it counting.
vs 17
How are eyes haughty? I guess the KJV is a little easier to understand here with "A proud look".
Tongue is fairly obvious.
Given God's focus on the innocent and them not being oppressed, the hands are understandable.
vs 18
Again the heart seems to be doing some thinking.
Feet that speed their body into trouble faster might be efficient, but obviously not good.
vs 19
I suppose that's the tongue again, really. But these last two seem to be looking at the whole person, or an aspect of their person - one is a witness who continues to lie. The other is one who stirs up strive and dissension. Interesting that causing such trouble, incitement sort of trouble, is so frowned upon in Proverbs. There's a strong sense of community responsibility and the value of the community not being disturbed.
vs 20
Once again, listen up. The inclusion of the mother here is also important. Both have a role in the education of the child with regards to wisdom.
vs 21
And again. This is an interesting reference to the shema.
vs 22
I just want to mention again the importance of the fact that wisdom is something that guides. It is not simply knowledge that is gained. It actually leads to a change in what you do, in the path you follow. To quote The Matrix, "There is a difference between knowing the path, and walking the path." I want to see that again now. I bet Dave has it on DVD...
vs 23
I think he's talking about this teaching he's about to give in particular, and the importance and value of its instruction. It gets repeated a fair bit in Proverbs, if I remember rightly.
vs 24
Yes, the woman here is painted, at least in the second phrase, as the tempter. But I think then you could read the first phrase as the man tempting his neighbour's wife. The subtle repetition of the idea between the two verses could be that distinct I think. Anyway, this is the wisdom about which Solomon thinks is so bright and necessary to lead your paths straight.
It's amazing just how much corruption you can cause with just your mouth! How many crimes can be committed using nothing but your mouth - lots I'd say.
vs 13
But there's more! I'm not sure what winking meant back then. Is it more salacious, or sultry, or suggestive, or any of the above? Conspiratorial? Something we don't use winking for anymore? And how does one signal with their feet? By taking a couple of steps towards something, then looking back meaningfully? At least we all know how to motion with our fingers. I suppose all of these things are suggestive, trying to encourage someone to action. And if you're a troublemaker or a villain, then you're probably encouraging evil.
vs 14
Obviously it's not nice to be one of these people. Solomon makes them sound so awful that you don't want to go near the person. Trouble does breed dissension though. Sometimes trouble follows people around, and when you think about it, perhaps they are doing things that cause it to. I'll raise my hand there.
vs 15
Gasp. Unfortunately, suddenly doesn't mean instantly. It just means without warning.
vs 16
No, he didn't get the count wrong, and no, the first six aren't somehow worse, or the seventh one isn't special. It's a literary device called "counting". It's probably called something better, but I call it counting.
vs 17
How are eyes haughty? I guess the KJV is a little easier to understand here with "A proud look".
Tongue is fairly obvious.
Given God's focus on the innocent and them not being oppressed, the hands are understandable.
vs 18
Again the heart seems to be doing some thinking.
Feet that speed their body into trouble faster might be efficient, but obviously not good.
vs 19
I suppose that's the tongue again, really. But these last two seem to be looking at the whole person, or an aspect of their person - one is a witness who continues to lie. The other is one who stirs up strive and dissension. Interesting that causing such trouble, incitement sort of trouble, is so frowned upon in Proverbs. There's a strong sense of community responsibility and the value of the community not being disturbed.
vs 20
Once again, listen up. The inclusion of the mother here is also important. Both have a role in the education of the child with regards to wisdom.
vs 21
And again. This is an interesting reference to the shema.
vs 22
I just want to mention again the importance of the fact that wisdom is something that guides. It is not simply knowledge that is gained. It actually leads to a change in what you do, in the path you follow. To quote The Matrix, "There is a difference between knowing the path, and walking the path." I want to see that again now. I bet Dave has it on DVD...
vs 23
I think he's talking about this teaching he's about to give in particular, and the importance and value of its instruction. It gets repeated a fair bit in Proverbs, if I remember rightly.
vs 24
Yes, the woman here is painted, at least in the second phrase, as the tempter. But I think then you could read the first phrase as the man tempting his neighbour's wife. The subtle repetition of the idea between the two verses could be that distinct I think. Anyway, this is the wisdom about which Solomon thinks is so bright and necessary to lead your paths straight.
Thursday, October 22, 2009
Proverbs chapter 6
vs 1
It's funny how quickly a neighbour becomes a stranger. Especially when money is involved. It's not that being a surety for someone is wrong, but you have to watch out who you are doing it for.
vs 2
Because being security for a stranger, or even your neighbour, will trap you, because they have a lot less compulsion in letting their debts fall to you.
This is interesting, though - obviously prudent wisdom is to look after your money by not putting up security for a stranger. But Jesus says you should lend money to people who you don't expect it back from. Is he contravening Proverbs 6? I think he's giving it as an example of how gracious Christians should be. But the answer is probably still yes, he is.
vs 3
Whether you read it with humble (NIV et al), or until exhaustion (TNIV), the message is fairly clear - pursue this neighbour or stranger, and don't rest!
vs 4
Be unceasing in it, obviously. Either that, or get it dealt with that same day.
vs 5
I'm not sure how one frees oneself from a surety back then. But I guess, regardless of the actual method, if you keep pestering him, it will happen.
vs 6
One of my favourite verses. This one verse has shaped the science of myrmecology over the centuries. It's interesting that Solomon is comparing a sluggard (I assume this means lazy person) to an ant, as if ants are really hard workers. In fact, ants spend almost 80% of their time idle. It's because they all work together in such an organised fashion that they get so much done.
vs 7
It's hard to say, really. I mean, ants don't live on their own either. They don't store up food for themselves. It's a communal thing. There's a bit of a social contract. Anyway, I think the point is that there's no-one following the ant around with a whip making sure it does its work.
vs 8
Rather, they work all the time, and gather their food because it's the thing to do. I don't think you can call someone a sluggard if they do enough work to get by.
vs 9
The tone of this passage is so harsh. Get off your ass and do some work!
vs 10
On its own, this verse sounds so relaxing and lovely.
vs 11
But then you see what Solomon says comes from this attitude - just a little rest, a little more, followed by a nap, and then you're suddenly poor.
It's funny how quickly a neighbour becomes a stranger. Especially when money is involved. It's not that being a surety for someone is wrong, but you have to watch out who you are doing it for.
vs 2
Because being security for a stranger, or even your neighbour, will trap you, because they have a lot less compulsion in letting their debts fall to you.
This is interesting, though - obviously prudent wisdom is to look after your money by not putting up security for a stranger. But Jesus says you should lend money to people who you don't expect it back from. Is he contravening Proverbs 6? I think he's giving it as an example of how gracious Christians should be. But the answer is probably still yes, he is.
vs 3
Whether you read it with humble (NIV et al), or until exhaustion (TNIV), the message is fairly clear - pursue this neighbour or stranger, and don't rest!
vs 4
Be unceasing in it, obviously. Either that, or get it dealt with that same day.
vs 5
I'm not sure how one frees oneself from a surety back then. But I guess, regardless of the actual method, if you keep pestering him, it will happen.
vs 6
One of my favourite verses. This one verse has shaped the science of myrmecology over the centuries. It's interesting that Solomon is comparing a sluggard (I assume this means lazy person) to an ant, as if ants are really hard workers. In fact, ants spend almost 80% of their time idle. It's because they all work together in such an organised fashion that they get so much done.
vs 7
It's hard to say, really. I mean, ants don't live on their own either. They don't store up food for themselves. It's a communal thing. There's a bit of a social contract. Anyway, I think the point is that there's no-one following the ant around with a whip making sure it does its work.
vs 8
Rather, they work all the time, and gather their food because it's the thing to do. I don't think you can call someone a sluggard if they do enough work to get by.
vs 9
The tone of this passage is so harsh. Get off your ass and do some work!
vs 10
On its own, this verse sounds so relaxing and lovely.
vs 11
But then you see what Solomon says comes from this attitude - just a little rest, a little more, followed by a nap, and then you're suddenly poor.
Wednesday, October 21, 2009
Proverbs chapter 5
vs 12
I'm not sure when exactly you will say this - after you've spent all your youth with your adultress? So you're looking back and seeing how unwise you have been. Of course, the damage is done now, so while you can see with hindsight the fool you have been, it's too late. Hence the reason Solomon is teaching them about it now - in the hope that they don't make the mistake.
vs 13
It is now, too late, that one recognises the wisdom of their instructors. And this attitude of, "If only" is so mournful. Best avoided.
vs 14
Oh yes, don't forget the trouble you get into. I hate to think what sort of carnage an adulterous relationship would cause in a church. I've heard of it, but never seen it happen. Now add stoning.
vs 15
You wouldn't believe the interpretations I've seen of this section. But the basic picture is that you should seek... refreshment from your own wife, rather than someone else's. After all, everyone is married in this culture.
vs 16
Should everyone get to drink what belongs to you? Of course, this might be implicitly suggesting a right to private property, but what it is really talking about is the sanctity of marriage.
vs 17
While I doubt that adultery often happens amongst strangers per se, the comparison is between a married couple and two people not married - they should be strangers by comparison. Also remember that water is a valuable resource in the middle east, and so your family obviously comes first in the great scheme of things.
vs 18
I can't help but thinking the fountain is some sort of innuendo for the penis. It's hard not to read that in there.
I wonder when adulteries often happened - was it early in the arranged marriage, or later in life? We talk about the 7 year itch, but I don't know what it was like back then.
vs 19
Even in old age, the wife of your youth is still the same woman. There should be more to love than simple attraction. The link developed over time spent with someone (particularly important in arranged marriage) is what should be satisfying.
vs 20
It's not that one woman is alike to another in terms of satisfying you - it is that your wife should be better at satisfying your needs than any other woman! But there's also an element of discipline in here too - it is up to the man to keep his focus on his wife.
vs 21
And God is watching, so you should know better than to get up to no good.
vs 22
Plus sinful actions become entrapping - you can become a slave to them, like an addiction.
vs 23
And so eventually the thing that was a bit of fun or whatever becomes an addiction, and then the addiction becomes your all-consuming need, to the point of death. All for the lack of wisdom and discipline.
I'm not sure when exactly you will say this - after you've spent all your youth with your adultress? So you're looking back and seeing how unwise you have been. Of course, the damage is done now, so while you can see with hindsight the fool you have been, it's too late. Hence the reason Solomon is teaching them about it now - in the hope that they don't make the mistake.
vs 13
It is now, too late, that one recognises the wisdom of their instructors. And this attitude of, "If only" is so mournful. Best avoided.
vs 14
Oh yes, don't forget the trouble you get into. I hate to think what sort of carnage an adulterous relationship would cause in a church. I've heard of it, but never seen it happen. Now add stoning.
vs 15
You wouldn't believe the interpretations I've seen of this section. But the basic picture is that you should seek... refreshment from your own wife, rather than someone else's. After all, everyone is married in this culture.
vs 16
Should everyone get to drink what belongs to you? Of course, this might be implicitly suggesting a right to private property, but what it is really talking about is the sanctity of marriage.
vs 17
While I doubt that adultery often happens amongst strangers per se, the comparison is between a married couple and two people not married - they should be strangers by comparison. Also remember that water is a valuable resource in the middle east, and so your family obviously comes first in the great scheme of things.
vs 18
I can't help but thinking the fountain is some sort of innuendo for the penis. It's hard not to read that in there.
I wonder when adulteries often happened - was it early in the arranged marriage, or later in life? We talk about the 7 year itch, but I don't know what it was like back then.
vs 19
Even in old age, the wife of your youth is still the same woman. There should be more to love than simple attraction. The link developed over time spent with someone (particularly important in arranged marriage) is what should be satisfying.
vs 20
It's not that one woman is alike to another in terms of satisfying you - it is that your wife should be better at satisfying your needs than any other woman! But there's also an element of discipline in here too - it is up to the man to keep his focus on his wife.
vs 21
And God is watching, so you should know better than to get up to no good.
vs 22
Plus sinful actions become entrapping - you can become a slave to them, like an addiction.
vs 23
And so eventually the thing that was a bit of fun or whatever becomes an addiction, and then the addiction becomes your all-consuming need, to the point of death. All for the lack of wisdom and discipline.
Tuesday, October 20, 2009
Proverbs chapter 5
vs 1
This seems to be the mark of a new section - the request for listening again.
vs 2
Discretion is added here, I think for the first time. I suppose I would put the term on the same level as discernment - the ability to choose. Prudence is often thought of when talking about discretion. Given the subject matter, perhaps that is warranted.
vs 3
I don't think he's talking about tasty lips to kiss (although that could be a fair reading) but I think considering the lips also hold knowledge in the previous verse, you could say that lips and words are synonymous. So it is the fact that she is tempting through her words.
vs 4
Heh, the Word of God is as sharp as a two-edged sword too. Probably not comparing it to an adulterous woman's words.
vs 5
Same as her lips, her feet are not literally the problem. It is where they take her, what she does with them. Following her way leads to death. That seems strong words. But remember that adultery was actually punishable by death. I don't know if it needs to be interpreted more broadly than that.
vs 6
This is an interesting insight into the mind of the adulterous woman, from Solomon's view anyway. I think the idea is that anyone following this path is obviously not following the true path, the righteous path. What they are doing, then, is just sort of wandering. They're taking a long, meandering, pointless stroll, and at the end of it is death.
vs 7
Again, listen! More repetition, more of a set up for what he has to say next.
vs 8
The distances that we are told to keep from all unwise things is usually pretty far. In this case, certainly don't go up to her door.
vs 9
Not quite sure what the older translations of this verse are getting at - the idea of losing your vigour and your years. Perhaps the idea is that you will spend so much time and energy on the adultress that you don't then give to your proper wife. I wonder how attractive adultery was in the days of forced and arranged marriage? Anyway, that could be it. The TNIV talks in much broader language about honour and dignity.
vs 10
This could refer to the idea that adultery is often combined with being a sugardaddy, and so you are giving wealth that belongs to your family to some other family.
vs 11
Adultery doesn't last forever, it seems. You are still married to your wife (everyone is married, remember) and so you end up finding that the person you spent all your time loving on and feeling all cuddly with isn't her, but that's the person you spend your dotage with. At least, that's how I read it.
This seems to be the mark of a new section - the request for listening again.
vs 2
Discretion is added here, I think for the first time. I suppose I would put the term on the same level as discernment - the ability to choose. Prudence is often thought of when talking about discretion. Given the subject matter, perhaps that is warranted.
vs 3
I don't think he's talking about tasty lips to kiss (although that could be a fair reading) but I think considering the lips also hold knowledge in the previous verse, you could say that lips and words are synonymous. So it is the fact that she is tempting through her words.
vs 4
Heh, the Word of God is as sharp as a two-edged sword too. Probably not comparing it to an adulterous woman's words.
vs 5
Same as her lips, her feet are not literally the problem. It is where they take her, what she does with them. Following her way leads to death. That seems strong words. But remember that adultery was actually punishable by death. I don't know if it needs to be interpreted more broadly than that.
vs 6
This is an interesting insight into the mind of the adulterous woman, from Solomon's view anyway. I think the idea is that anyone following this path is obviously not following the true path, the righteous path. What they are doing, then, is just sort of wandering. They're taking a long, meandering, pointless stroll, and at the end of it is death.
vs 7
Again, listen! More repetition, more of a set up for what he has to say next.
vs 8
The distances that we are told to keep from all unwise things is usually pretty far. In this case, certainly don't go up to her door.
vs 9
Not quite sure what the older translations of this verse are getting at - the idea of losing your vigour and your years. Perhaps the idea is that you will spend so much time and energy on the adultress that you don't then give to your proper wife. I wonder how attractive adultery was in the days of forced and arranged marriage? Anyway, that could be it. The TNIV talks in much broader language about honour and dignity.
vs 10
This could refer to the idea that adultery is often combined with being a sugardaddy, and so you are giving wealth that belongs to your family to some other family.
vs 11
Adultery doesn't last forever, it seems. You are still married to your wife (everyone is married, remember) and so you end up finding that the person you spent all your time loving on and feeling all cuddly with isn't her, but that's the person you spend your dotage with. At least, that's how I read it.
Monday, October 19, 2009
Proverbs chapter 4
vs 19
Foolishness is such that not only do the fools not accept the guidance of God, but then they wonder why they are unguided. This would be more obvious in the western world perhaps if Christians were more countercultural. It's still true of course, but just less obviously so. The west has spent a fairly long time telling itself that things like money or power or prestige are important end goals in life. Christians spend a lot of their time in the west insinuating into the culture. The thing is, we criticise it strongly from the inside, but we don't offer radical and obviously different alternatives, because we want Christianity to appeal to the people we know, I think.
vs 20
It's almost like a verbal tic by now. Or a chorus.
vs 21
Not just in your mind - these words are to be in your heart, helping you decide what you do, but also changing how you feel.
vs 22
Life and health. In case you missed it the first ten times.
vs 23
If you were wondering what 'heart' meant to Solomon, there's a good definition. It is the thing from which everything flows. I think we all know that our brains don't control us in some sort of logical, rational, Spock-like manner. We do things because we feel we should, because it feels right, because we can't stand not to, and so on. This is the heart, and Solomon wants for his sons to guard their hearts because of its importance in life.
vs 24
Mouths are also important. Corrupt speech and perversity shouldn't be on the lips of his sons. I'm not sure whether this is just simple trash talk (yer mum) or suggesting deviousness (let's go rob that guy). I think the first is too simple, and is a mirror of our modern lives where we think this is the biggest temptation someone might deal with. It could be inclusive of both.
vs 25
Obviously not to be taken literally, or else you'll walk into things. Actually, more likely something will hit you. But the idea is to follow the road, don't go looking up garden paths thinking, "Oooh, I wonder where that goes?"
vs 26
Careful, thoughtful consideration is a mark of wisdom. Actually sticking to it steadfastly is another. No good putting in a bunch of thought into a well made plan and then going off half-cocked with crazy improv, as any roleplaying gamer can tell you.
vs 27
This includes, but is not limited to, spontaneously breaking into dance. I kid. It's pretty much a repetition.
Foolishness is such that not only do the fools not accept the guidance of God, but then they wonder why they are unguided. This would be more obvious in the western world perhaps if Christians were more countercultural. It's still true of course, but just less obviously so. The west has spent a fairly long time telling itself that things like money or power or prestige are important end goals in life. Christians spend a lot of their time in the west insinuating into the culture. The thing is, we criticise it strongly from the inside, but we don't offer radical and obviously different alternatives, because we want Christianity to appeal to the people we know, I think.
vs 20
It's almost like a verbal tic by now. Or a chorus.
vs 21
Not just in your mind - these words are to be in your heart, helping you decide what you do, but also changing how you feel.
vs 22
Life and health. In case you missed it the first ten times.
vs 23
If you were wondering what 'heart' meant to Solomon, there's a good definition. It is the thing from which everything flows. I think we all know that our brains don't control us in some sort of logical, rational, Spock-like manner. We do things because we feel we should, because it feels right, because we can't stand not to, and so on. This is the heart, and Solomon wants for his sons to guard their hearts because of its importance in life.
vs 24
Mouths are also important. Corrupt speech and perversity shouldn't be on the lips of his sons. I'm not sure whether this is just simple trash talk (yer mum) or suggesting deviousness (let's go rob that guy). I think the first is too simple, and is a mirror of our modern lives where we think this is the biggest temptation someone might deal with. It could be inclusive of both.
vs 25
Obviously not to be taken literally, or else you'll walk into things. Actually, more likely something will hit you. But the idea is to follow the road, don't go looking up garden paths thinking, "Oooh, I wonder where that goes?"
vs 26
Careful, thoughtful consideration is a mark of wisdom. Actually sticking to it steadfastly is another. No good putting in a bunch of thought into a well made plan and then going off half-cocked with crazy improv, as any roleplaying gamer can tell you.
vs 27
This includes, but is not limited to, spontaneously breaking into dance. I kid. It's pretty much a repetition.
Saturday, October 17, 2009
Proverbs chapter 4
vs 10
These are now Solomon's words, echoing those of his father in vs 4.
vs 11
Wisdom is by its definition the straight path, and Solomon wants his kids to know he's not messing them around.
vs 12
Such is the life of walking along the straight path - it's the easiest one to walk on in terms of affecting your walking. It doesn't always mean it's the easiest path to walk in terms of where you're going.
vs 13
The constant repetition of this idea, in this poetic style, gives you the strong idea that wisdom is valuable. Duh.
vs 14
So now we see the mirror of vs 11. The path of the wicked is a different road to the path of wisdom.
vs 15
Don't even set foot on that road! If you come to a crossroad and you find that this is the only road to walk on, don't step on it, just turn around and walk the other way, find a different route.
vs 16
Evil compels those who are not on the road of wisdom. How true! When you start walking on that road, it's like you can't help but do evil things, and the desire for them is constant.
vs 17
We've shifted metaphors here, from roads to consumables. But it shows you just how all-pervading wickedness becomes. Not only does it guide their steps, but it sustains them too. Again violence rears its head - violence is obviously as tied up in wickedness and foolishness as righteousness is to wisdom.
vs 18
Which I suppose is good... perhaps we will learn more from the contrast in the next verse. This most probably goes along the lines of "good people do their work during the day, evil people do their wickedness at night". Except shepherds.
These are now Solomon's words, echoing those of his father in vs 4.
vs 11
Wisdom is by its definition the straight path, and Solomon wants his kids to know he's not messing them around.
vs 12
Such is the life of walking along the straight path - it's the easiest one to walk on in terms of affecting your walking. It doesn't always mean it's the easiest path to walk in terms of where you're going.
vs 13
The constant repetition of this idea, in this poetic style, gives you the strong idea that wisdom is valuable. Duh.
vs 14
So now we see the mirror of vs 11. The path of the wicked is a different road to the path of wisdom.
vs 15
Don't even set foot on that road! If you come to a crossroad and you find that this is the only road to walk on, don't step on it, just turn around and walk the other way, find a different route.
vs 16
Evil compels those who are not on the road of wisdom. How true! When you start walking on that road, it's like you can't help but do evil things, and the desire for them is constant.
vs 17
We've shifted metaphors here, from roads to consumables. But it shows you just how all-pervading wickedness becomes. Not only does it guide their steps, but it sustains them too. Again violence rears its head - violence is obviously as tied up in wickedness and foolishness as righteousness is to wisdom.
vs 18
Which I suppose is good... perhaps we will learn more from the contrast in the next verse. This most probably goes along the lines of "good people do their work during the day, evil people do their wickedness at night". Except shepherds.
Friday, October 16, 2009
Proverbs chapter 4
vs 1
Solomon knows best, kiddies.
vs 2
If there's one thing that you shouldn't turn away, it's sound learning. Shame so many people do. Perhaps I should preface what I say with Proverbs 4:2.
vs 3
This is probably one reason why Solomon calls on his role as father in vs 1 - because it is the role of a father to teach his children. And it is the role of a son to learn, as he shows here.
vs 4
The father is of course David, who is to be highly respected. David gave a similar entreaty to his son - that his words were valuable and important. And apparently his words go all the way down to vs 9. But you wouldn't know that in the KJV, although it is possible that it is marked in the Hebrew - I haven't looked.
vs 5
David seems to have instilled this value for wisdom into his son. This makes good sense - Solomon asked God for wisdom - but probably because his dad had told him this was the most valuable thing.
vs 6
I know it's silly, but personifying wisdom like that really does help to grasp how it helps you. The idea of having a relationship with wisdom is a little weird, but aren't relationships more important than ownerships? Gives a different perspective.
vs 7
So in fact, the beginning of wisdom is to realise how little wisdom you have. You can't really start on the path to wisdom without a little wisdom. That's such an interesting idea. Far more valuable than anything else. You'd sell everything you had for a son or daughter or wife, wouldn't you? But not to keep a car, or even a house. Wisdom then is not a thing. Just like a relationship with God, really.
vs 8
Wisdom not only protects and watches over you, but it also exalts and honours you. Why is something so obviously valuable not so highly valued?
vs 9
That is the heights to which wisdom will bring you honour. And so it was for those reasons that David instilled a value of wisdom into his son, and this book (parts of it anyway) is one of the things we have to show for it.
Solomon knows best, kiddies.
vs 2
If there's one thing that you shouldn't turn away, it's sound learning. Shame so many people do. Perhaps I should preface what I say with Proverbs 4:2.
vs 3
This is probably one reason why Solomon calls on his role as father in vs 1 - because it is the role of a father to teach his children. And it is the role of a son to learn, as he shows here.
vs 4
The father is of course David, who is to be highly respected. David gave a similar entreaty to his son - that his words were valuable and important. And apparently his words go all the way down to vs 9. But you wouldn't know that in the KJV, although it is possible that it is marked in the Hebrew - I haven't looked.
vs 5
David seems to have instilled this value for wisdom into his son. This makes good sense - Solomon asked God for wisdom - but probably because his dad had told him this was the most valuable thing.
vs 6
I know it's silly, but personifying wisdom like that really does help to grasp how it helps you. The idea of having a relationship with wisdom is a little weird, but aren't relationships more important than ownerships? Gives a different perspective.
vs 7
So in fact, the beginning of wisdom is to realise how little wisdom you have. You can't really start on the path to wisdom without a little wisdom. That's such an interesting idea. Far more valuable than anything else. You'd sell everything you had for a son or daughter or wife, wouldn't you? But not to keep a car, or even a house. Wisdom then is not a thing. Just like a relationship with God, really.
vs 8
Wisdom not only protects and watches over you, but it also exalts and honours you. Why is something so obviously valuable not so highly valued?
vs 9
That is the heights to which wisdom will bring you honour. And so it was for those reasons that David instilled a value of wisdom into his son, and this book (parts of it anyway) is one of the things we have to show for it.
Thursday, October 15, 2009
Proverbs chapter 3
vs 25
Now, this could be read a couple of ways. I think I tend to read it that there's no need for the wise to be afraid of the disasters that overtake the foolish, rather than disasters generally. I guess one could make an argument to say that any wise person will be more prepared for any disaster, but I think no matter how wise, your house will still get destroyed by a wind blowing down the walls and killing your family, and I was the only one who survived to come and tell you. So read it the way you want.
vs 26
Note that the fear shouldn't be remitted because your wisdom will allow you to dodge the bullets. It's because God keeps you from being trapped. Wisdom, perhaps, is wisdom enough to know that you have to rely on God so much. In that case, you really are protected from tsunamis in a way that the fool is not. But God could also use your wisdom, which he has given you, to protect you.
vs 27
Who is due good? I suppose you should know from the context. I mean, the typical Christian viewpoint today is, "Everyone is made in the image of God, so everyone deserves good." But That's a lot of good to be giving. Certainly it's a lot of good that's due. Otherwise, who might be due good? People of Israel? Widows and orphans? What is "good", that it can be distributed exactly? Perhaps just treating a person well.
vs 28
I assume this is probably talking about money, rather than say an angle grinder. Although perhaps it could be talking about that too. I think the idea is that there is something beneficial in you keeping it an extra day. Or it could be that you're just too lazy to get it for him. On reflection, it probably is about both money or kind - I mean, it's written vaguely enough. So possibly it is about laziness and personal gain too.
vs 29
"Lives trustfully near you". Heh. In modern times I think we don't trust anyone we live near, unless we get to know them. We have no idea who lives in our apartment complex. We've never really felt comfortable going and knocking on doors and introducing ourselves, and now we've been here two years and I really only know the name of the person next door. She gave us lemon butter one time.
But even then, there's a social contract that you follow simply by living in society. People shouldn't feel bad that you're living near them.
vs 30
I don't know why you'd accuse them if they've done you no harm. Perhaps this is talking about the idea of accusing someone of something just because of a stereotype, or something like that. "He must have done something wrong, he's a gentile" sort of thing.
vs 31
But it's so tempting sometimes! I mean, you see someone get clocked, and sometimes you think, "Yeah, he deserved that, I wish I could have done that." But that's not the wise way to do things.
vs 32
That's a powerful verse to have after the one about violence. No matter what you might get put up against, just don't be violent, because you are no longer righteous if you are violent. In fact, violence is perverse! This verse could stretch back and affect all the stuff said so far too, I guess. But it certainly seems to come strongly after that last verse.
vs 33
Righteousness is its own blessing, in a way. But I think this is talking about other blessings.
vs 34
You haven't been mocked till you've been mocked by God. And I guess you haven't really been shown favour until you've been shown favour by God either.
vs 35
It is in fact a shameful thing to be foolish. It's not something that should be trumped up or valued in people. We should honour those who are wise, and who make wise decisions. And in church I don't think we're terrible at that. Although I guess most people generally hide their wise decisions out of humility. But we have to be very careful not to bring honour to stupidity, or things that don't honour God. I would say the act of a Christian marrying a non-Christian is not honouring to God, it is a foolish act, and we shouldn't honour it. But what do you do?
Now, this could be read a couple of ways. I think I tend to read it that there's no need for the wise to be afraid of the disasters that overtake the foolish, rather than disasters generally. I guess one could make an argument to say that any wise person will be more prepared for any disaster, but I think no matter how wise, your house will still get destroyed by a wind blowing down the walls and killing your family, and I was the only one who survived to come and tell you. So read it the way you want.
vs 26
Note that the fear shouldn't be remitted because your wisdom will allow you to dodge the bullets. It's because God keeps you from being trapped. Wisdom, perhaps, is wisdom enough to know that you have to rely on God so much. In that case, you really are protected from tsunamis in a way that the fool is not. But God could also use your wisdom, which he has given you, to protect you.
vs 27
Who is due good? I suppose you should know from the context. I mean, the typical Christian viewpoint today is, "Everyone is made in the image of God, so everyone deserves good." But That's a lot of good to be giving. Certainly it's a lot of good that's due. Otherwise, who might be due good? People of Israel? Widows and orphans? What is "good", that it can be distributed exactly? Perhaps just treating a person well.
vs 28
I assume this is probably talking about money, rather than say an angle grinder. Although perhaps it could be talking about that too. I think the idea is that there is something beneficial in you keeping it an extra day. Or it could be that you're just too lazy to get it for him. On reflection, it probably is about both money or kind - I mean, it's written vaguely enough. So possibly it is about laziness and personal gain too.
vs 29
"Lives trustfully near you". Heh. In modern times I think we don't trust anyone we live near, unless we get to know them. We have no idea who lives in our apartment complex. We've never really felt comfortable going and knocking on doors and introducing ourselves, and now we've been here two years and I really only know the name of the person next door. She gave us lemon butter one time.
But even then, there's a social contract that you follow simply by living in society. People shouldn't feel bad that you're living near them.
vs 30
I don't know why you'd accuse them if they've done you no harm. Perhaps this is talking about the idea of accusing someone of something just because of a stereotype, or something like that. "He must have done something wrong, he's a gentile" sort of thing.
vs 31
But it's so tempting sometimes! I mean, you see someone get clocked, and sometimes you think, "Yeah, he deserved that, I wish I could have done that." But that's not the wise way to do things.
vs 32
That's a powerful verse to have after the one about violence. No matter what you might get put up against, just don't be violent, because you are no longer righteous if you are violent. In fact, violence is perverse! This verse could stretch back and affect all the stuff said so far too, I guess. But it certainly seems to come strongly after that last verse.
vs 33
Righteousness is its own blessing, in a way. But I think this is talking about other blessings.
vs 34
You haven't been mocked till you've been mocked by God. And I guess you haven't really been shown favour until you've been shown favour by God either.
vs 35
It is in fact a shameful thing to be foolish. It's not something that should be trumped up or valued in people. We should honour those who are wise, and who make wise decisions. And in church I don't think we're terrible at that. Although I guess most people generally hide their wise decisions out of humility. But we have to be very careful not to bring honour to stupidity, or things that don't honour God. I would say the act of a Christian marrying a non-Christian is not honouring to God, it is a foolish act, and we shouldn't honour it. But what do you do?
Wednesday, October 14, 2009
Proverbs chapter 3
vs 13
Wisdom is a blessing, but it's also something that must be sought after.
vs 14
Wisdom is profitable. But not in the way that you just gain money. Whatever you get from it is worth more than money.
vs 15
The most valuable thing, it would seem, is wisdom.
vs 16
So even though riches seem to be in the purview of wisdom, there is also honour and long life. So wisdom is more valuable because it includes them all, I suppose. Although money just by itself can bring both honour and long life... depending on the situation and culture, I guess. I mean, honour meant a lot more to ancient peoples than to us.
vs 17
That's a pretty mighty claim. Does that mean that the way of wisdom is always peaceful, or that the way of peace is always wise? Probably neither. I think it's just a generalisation - a life characterised by wisdom will generally be peaceful and pleasant.
vs 18
Life and blessing come from wisdom too. I don't really know that I'm adding that much to these statements.
vs 19
What does this mean, exactly? Wisdom is more than just knowledge, although the word tends to get interchanged in Proverbs a little. Is this verse assuming a pre-existing chaos before God's creation began? Some people would say that Genesis 1-3 was written later, like perhaps even post-exile or something, in which case Solomon having a less developed sense of creation myth would make sense. But even if it was written (down) by Moses, the Book of Law was lost, so Solomon mightn't have read it.
That still doesn't really come down to what it means that God made the earth by wisdom. I would assume that it means God made the earth wisely, rather than through some sort of knowledge about how pre-existing stuff worked.
vs20
Again, was this a knowledge about how to divide deeps and make clouds dew? Or was it a knowledge of what the consequences of creating them thus would be? I prefer the latter. But I can't make any arguments based on the language or such.
vs 21
I don't think it's because wisdom is like a toddler that will go and smash stuff while you're not looking. I think more it's the idea that you should keep your eyes fixed on it for the purpose of direction sense.
vs 22
I'm not sure of the ornament thing, except to say that it's a status symbol, a display of wealth. I think the link between wisdom and life has been well explored.
vs 23
As has the link between wisdom and straight paths an walking straight and safely.
vs 24
This idea of a stress-free life is new. And quite comforting, too. This is a real reflection on the ultimate wisdom of God and its effects on you. I mean, even the most world-wise person will not sleep easy, because they should know the rules of Ecclesiastes better than anyone - that life can always turn to crap. But the real wise person knows that, regardless of the crappiness of life, that God is in control, and thus should be able to sleep easy.
Easier said than done, but I think Solomon is talking about the benefits of wisdom in a fairly general way, talking about benefits that it has per itself, rather than guaranteed benefits you will see in one person's life. Not that they aren't also applicable to real life - just that we still find ways to worry, to make mistakes, to trip up, and to shorten our lives.
Wisdom is a blessing, but it's also something that must be sought after.
vs 14
Wisdom is profitable. But not in the way that you just gain money. Whatever you get from it is worth more than money.
vs 15
The most valuable thing, it would seem, is wisdom.
vs 16
So even though riches seem to be in the purview of wisdom, there is also honour and long life. So wisdom is more valuable because it includes them all, I suppose. Although money just by itself can bring both honour and long life... depending on the situation and culture, I guess. I mean, honour meant a lot more to ancient peoples than to us.
vs 17
That's a pretty mighty claim. Does that mean that the way of wisdom is always peaceful, or that the way of peace is always wise? Probably neither. I think it's just a generalisation - a life characterised by wisdom will generally be peaceful and pleasant.
vs 18
Life and blessing come from wisdom too. I don't really know that I'm adding that much to these statements.
vs 19
What does this mean, exactly? Wisdom is more than just knowledge, although the word tends to get interchanged in Proverbs a little. Is this verse assuming a pre-existing chaos before God's creation began? Some people would say that Genesis 1-3 was written later, like perhaps even post-exile or something, in which case Solomon having a less developed sense of creation myth would make sense. But even if it was written (down) by Moses, the Book of Law was lost, so Solomon mightn't have read it.
That still doesn't really come down to what it means that God made the earth by wisdom. I would assume that it means God made the earth wisely, rather than through some sort of knowledge about how pre-existing stuff worked.
vs20
Again, was this a knowledge about how to divide deeps and make clouds dew? Or was it a knowledge of what the consequences of creating them thus would be? I prefer the latter. But I can't make any arguments based on the language or such.
vs 21
I don't think it's because wisdom is like a toddler that will go and smash stuff while you're not looking. I think more it's the idea that you should keep your eyes fixed on it for the purpose of direction sense.
vs 22
I'm not sure of the ornament thing, except to say that it's a status symbol, a display of wealth. I think the link between wisdom and life has been well explored.
vs 23
As has the link between wisdom and straight paths an walking straight and safely.
vs 24
This idea of a stress-free life is new. And quite comforting, too. This is a real reflection on the ultimate wisdom of God and its effects on you. I mean, even the most world-wise person will not sleep easy, because they should know the rules of Ecclesiastes better than anyone - that life can always turn to crap. But the real wise person knows that, regardless of the crappiness of life, that God is in control, and thus should be able to sleep easy.
Easier said than done, but I think Solomon is talking about the benefits of wisdom in a fairly general way, talking about benefits that it has per itself, rather than guaranteed benefits you will see in one person's life. Not that they aren't also applicable to real life - just that we still find ways to worry, to make mistakes, to trip up, and to shorten our lives.
Monday, October 12, 2009
Proverbs chapter 3
vs 1
These things are worth remembering and valuing.
vs 2
If only that could be a promise you could hold onto literalistically! The chances are they will do both, though.
vs 3
Two important values in wisdom - love and faithfulness. Not what you would expect. You might expect tenacity and brains, or coolness under pressure and openness to correction, or any other host of things. But no, love and faithfulness. The relational aspects of those elements says a lot about the value of relationships in the culture, and to God.
vs 4
Notice that these things will give you both favour with God, but also with humanity. That's the best kind of value. Sometimes values like righteousness get us in good with God, but people get antsy about them. Doesn't mean we shouldn't value them, of course. I'm just saying that love and faithfulness pretty rarely do you wrong.
vs 5
This is the typical memory verse, along with v6, that often gets quoted. And you can see why. It's a good, solid bit of information. Another important part of wisdom - to trust God, rather than yourself.
vs 6
You can see how this has been broken up, and probably also written - you get a couple of statements about something you should do or follow, and then a statement about how valuable it is. Trust God and submit to him, and he will make your paths straight. Not like those knotted, windy paths of the evil people.
vs 7
A bit of repetition there.
vs 8
But with a new applicator - this time, shunning evil seems to have direct health benefits. I wonder if some people out there link this to the following of the food laws?
vs 9
So we've spoken generally about trusting God. Now we talk about honouring God, first of all financially. There is a lot of economic advice given in Proverbs, I'm led to believe. Which should instantly tell us how limited in scope it is, for the most part.
vs 10
The resultant blessing is an economic one. That doesn't mean the only reason to honour God economically is for economic gain, although it does point out this rarely-pointed out feature of how the world works - that if you are generous, you are usually also repaid in kind.
vs 11
A new point now. You will recognise it from Hebrews, methinks. What does God's discipline and rebuke represent here exactly? Is it the way we think of it - bad things happening in our lives? Or is it something more direct, something related to the priesthood? No idea.
vs 12
The same message found in Hebrews. You heard it first here in Proverbs. Or possibly elsewhere first, like Deuteronomy. In any case, whatever the discipline is, note that even one who is trying to follow the wise path is likely to come a cropper on it, because it's not about punishment, it's about discipline and relationship.
These things are worth remembering and valuing.
vs 2
If only that could be a promise you could hold onto literalistically! The chances are they will do both, though.
vs 3
Two important values in wisdom - love and faithfulness. Not what you would expect. You might expect tenacity and brains, or coolness under pressure and openness to correction, or any other host of things. But no, love and faithfulness. The relational aspects of those elements says a lot about the value of relationships in the culture, and to God.
vs 4
Notice that these things will give you both favour with God, but also with humanity. That's the best kind of value. Sometimes values like righteousness get us in good with God, but people get antsy about them. Doesn't mean we shouldn't value them, of course. I'm just saying that love and faithfulness pretty rarely do you wrong.
vs 5
This is the typical memory verse, along with v6, that often gets quoted. And you can see why. It's a good, solid bit of information. Another important part of wisdom - to trust God, rather than yourself.
vs 6
You can see how this has been broken up, and probably also written - you get a couple of statements about something you should do or follow, and then a statement about how valuable it is. Trust God and submit to him, and he will make your paths straight. Not like those knotted, windy paths of the evil people.
vs 7
A bit of repetition there.
vs 8
But with a new applicator - this time, shunning evil seems to have direct health benefits. I wonder if some people out there link this to the following of the food laws?
vs 9
So we've spoken generally about trusting God. Now we talk about honouring God, first of all financially. There is a lot of economic advice given in Proverbs, I'm led to believe. Which should instantly tell us how limited in scope it is, for the most part.
vs 10
The resultant blessing is an economic one. That doesn't mean the only reason to honour God economically is for economic gain, although it does point out this rarely-pointed out feature of how the world works - that if you are generous, you are usually also repaid in kind.
vs 11
A new point now. You will recognise it from Hebrews, methinks. What does God's discipline and rebuke represent here exactly? Is it the way we think of it - bad things happening in our lives? Or is it something more direct, something related to the priesthood? No idea.
vs 12
The same message found in Hebrews. You heard it first here in Proverbs. Or possibly elsewhere first, like Deuteronomy. In any case, whatever the discipline is, note that even one who is trying to follow the wise path is likely to come a cropper on it, because it's not about punishment, it's about discipline and relationship.
Saturday, October 10, 2009
Proverbs chapter 2
vs 12
Froward things? Well, it is in the dictionary. Not exactly a word I see in regular conversation. Thanks again, KJV.
We're about to get a few verses about wicked people. Note that the TNIV maintains the gender distinction here, because the verse talks about men first, then women. Wisdom saves you from these people, who are first of all perverse in what they say...
vs 13
...who walk in twisted, hidden ways...
vs 14
The idea that everyone does wrong isn't lost, but there is a distinction drawn between normal people, and those for whom there is some sort of pleasure in doing wrong. Back in Israel, these people would have been in the minority sometimes (when popular culture was aimed towards following God) and in the ascendency at others (when idol worship was rife). I think modern Australia falls fairly neatly into the second pocket there.
vs 15
More or less a repeat of verse 13, showing a chiastic nature of the writing.
vs 16
Now we look at the wicked woman. The wicked man seems to be all about taking pleasure in doing wrong, and convincing others to follow him in his improper ways. The wicked woman is painted instead as a seductress, although still on the wrong path.
vs 17
Instead of deviousness and perversity, the focus here is on the breakdown of relationship with God.
vs 18
I suppose for the son of Solomon, women might pose quite a problem. But for all men I think women and the seduction of them is a problem, so Solomon here words his words strongly, to make the point that this is bad and destructive.
vs 19
Adultery it seems is a trap. Like a sticky thing which is impossible to escape. I suppose in once sense it is, because once it is done it cannot be undone. You can rob someone and pay them back the money you stole. But you can't take away the damage done from adultery - it's there forever.
vs 20
Obviously the paths of righteousness are better, as they protect you from these perversities and from death, or from actions that have consequences that cannot be undone.
vs 21
An obvious link to the promises of God to Israel - to the land. This is covenant stuff - those who obey the covenant will be blessed in the land.
vs 22
And those who don't, obviously, won't. The promise of stripping the land from the wicked is nothing new to the prophets. Solomon knew what was what. Even if the book of the law was lost (hard to know when that happened) there was obviously a knowledge of what God expected, and what his judgment would be if his laws weren't followed.
Froward things? Well, it is in the dictionary. Not exactly a word I see in regular conversation. Thanks again, KJV.
We're about to get a few verses about wicked people. Note that the TNIV maintains the gender distinction here, because the verse talks about men first, then women. Wisdom saves you from these people, who are first of all perverse in what they say...
vs 13
...who walk in twisted, hidden ways...
vs 14
The idea that everyone does wrong isn't lost, but there is a distinction drawn between normal people, and those for whom there is some sort of pleasure in doing wrong. Back in Israel, these people would have been in the minority sometimes (when popular culture was aimed towards following God) and in the ascendency at others (when idol worship was rife). I think modern Australia falls fairly neatly into the second pocket there.
vs 15
More or less a repeat of verse 13, showing a chiastic nature of the writing.
vs 16
Now we look at the wicked woman. The wicked man seems to be all about taking pleasure in doing wrong, and convincing others to follow him in his improper ways. The wicked woman is painted instead as a seductress, although still on the wrong path.
vs 17
Instead of deviousness and perversity, the focus here is on the breakdown of relationship with God.
vs 18
I suppose for the son of Solomon, women might pose quite a problem. But for all men I think women and the seduction of them is a problem, so Solomon here words his words strongly, to make the point that this is bad and destructive.
vs 19
Adultery it seems is a trap. Like a sticky thing which is impossible to escape. I suppose in once sense it is, because once it is done it cannot be undone. You can rob someone and pay them back the money you stole. But you can't take away the damage done from adultery - it's there forever.
vs 20
Obviously the paths of righteousness are better, as they protect you from these perversities and from death, or from actions that have consequences that cannot be undone.
vs 21
An obvious link to the promises of God to Israel - to the land. This is covenant stuff - those who obey the covenant will be blessed in the land.
vs 22
And those who don't, obviously, won't. The promise of stripping the land from the wicked is nothing new to the prophets. Solomon knew what was what. Even if the book of the law was lost (hard to know when that happened) there was obviously a knowledge of what God expected, and what his judgment would be if his laws weren't followed.
Thursday, October 08, 2009
Proverbs chapter 2
vs 1
I'm sort of assuming that the "my son" brings us back to Solomon, although it could also be the words of Wisdom, I guess, given the "my commands". I mean, Proverbs doesn't really read like commands from Solomon.
vs 2
That is, accepting wisdom means listening to it and applying it. I might point out at this stage that even Solomon only does half of that sometimes.
vs 3
So you've really got to want it...
vs 4
And if you really value it...
vs 5
We have here a flat out statement about wisdom being fear of God and knowledge of God.
vs 6
So wisdom comes from God alone. And that's fair enough, too. I mean, if God made everything, then ultimately he's going to know everything and about everything. So the knowledge of something, even if ostensibly self-discovered, has in reality come from God who has created knowledge.
vs 7
Again breaking that cause and effect chain, we see that God gives success to the upright, not simply the lucky or the numberchaser. He protects people who are blameless, as opposed to simply those who are weak (or strong).
vs 8
God value-adds to justice and faithfulness in a way that simple cause-and-effect does not generally do.
vs 9
If you seek God's understanding, you will receive it, and then see every good path of righteousness, justice and fairness. Remember, because wisdom is by its nature moral, these moral statements are intrinsic to wisdom. Something cannot be both wise and unfair.
vs 10
There is a pleasantness about wisdom - I guess it's like we're made for it. Wisdom is ultimately a positive and good thing. It's not neutral.
vs 11
So when God says that he protects the upright and such, one of the tools he uses to do that is wisdom. Of course, because true wisdom is godly, then godly people are more likely to have it.
I'm sort of assuming that the "my son" brings us back to Solomon, although it could also be the words of Wisdom, I guess, given the "my commands". I mean, Proverbs doesn't really read like commands from Solomon.
vs 2
That is, accepting wisdom means listening to it and applying it. I might point out at this stage that even Solomon only does half of that sometimes.
vs 3
So you've really got to want it...
vs 4
And if you really value it...
vs 5
We have here a flat out statement about wisdom being fear of God and knowledge of God.
vs 6
So wisdom comes from God alone. And that's fair enough, too. I mean, if God made everything, then ultimately he's going to know everything and about everything. So the knowledge of something, even if ostensibly self-discovered, has in reality come from God who has created knowledge.
vs 7
Again breaking that cause and effect chain, we see that God gives success to the upright, not simply the lucky or the numberchaser. He protects people who are blameless, as opposed to simply those who are weak (or strong).
vs 8
God value-adds to justice and faithfulness in a way that simple cause-and-effect does not generally do.
vs 9
If you seek God's understanding, you will receive it, and then see every good path of righteousness, justice and fairness. Remember, because wisdom is by its nature moral, these moral statements are intrinsic to wisdom. Something cannot be both wise and unfair.
vs 10
There is a pleasantness about wisdom - I guess it's like we're made for it. Wisdom is ultimately a positive and good thing. It's not neutral.
vs 11
So when God says that he protects the upright and such, one of the tools he uses to do that is wisdom. Of course, because true wisdom is godly, then godly people are more likely to have it.
Tuesday, October 06, 2009
Proverbs chapter 1
vs 23
Wisdom calls for the simple and the fool to repent! That's quite amazing - the move from being unwise to becoming wise requires an acknowledgement of your lack of wisdom and a decision to follow the path of wisdom and not of foolishness. This just further solidifies the idea that wisdom is an absolute - although this is problematic. If wisdom is absolute, then we must conclude that there is a 'wisest action' that could take place for any given situation, and that therefore there is a 'right' way to do things. I don't think it's quite so simplistic though. I think while wisdom comes to us as an absolute, it also comes to us in principles, and I think those principles are what is expounded here in books like Proverbs - albeit in the form of specific sayings sometimes. That means that there are principles that are wise and should therefore be followed, but the exact nature of the following could be different. So wisdom creats a closed matrix of possible outcomes, to use gaming talk.
vs 24
That sounds a little threatening. But that's the thing about fools and simple people - they by definition don't listen to wisdom.
vs 25
Wisdom speaks using very God-like language here. And God is wisdom, so the words spoken by Wisdom (a girl!) are God's words.
vs 26
And I think it is fair to say that God will laugh and mock. Perhaps this is why we find foolishness so funny. Some people might say, "Yes, but God's allowed to laugh at people, we should mourn with them" or something. Whatever. Sometimes people are going to do something stupid, and it's going to be funny. I don't think we're talking about people burning in hell here anyway. We're talking about decisions that come out bad, but that are followed by more decisions. It's not like God gives people one shot at becoming a Christian and then after that they're doomed. And no doubt God is sad when people actually come to the end of their rope and find they've hung themselves with it. But I bet he laughs when someone hits someone else with a cream pie. The difference being, of course, that God's goal isn''t self-satisfaction, it is glory.
vs 27
These are the consequences of being unwise. Calamity, disaster, distress and trouble.
vs 28
This is the thing about wisdom - that it takes a little of it to get more, in a way. Wisdom isn't something that you can turn to in the middle of trouble and say "Get me out of here!" It's something that, once you are out of trouble, says, "Well, I won't do that again." You can't crack open a flask of emergency wisdom and get yourself out of a dilemma. Although that's a cool idea for a magic item.
vs 29
Knowledge and fear of the Lord - two things without which wisdom will not be found. I think sometimes we dichotomise wisdom and knowledge (thanks D&D), but of course you can't make wise decisions about things you don't know. Fear of the Lord encompasses knowledge (you can't fear God without knowing he's there) but also has an active element, a decisive part.
vs 30
No doubt something bad is going to happen with a setup like this.
vs 31
So unwise people will do unwise things and reap unwise consequences. I think we take cause and effect far too much for granted in the role of human activity. We know full well (from Ecclesiastes, as well as life) that the complexity of human living goes far beyond simple cause anf effect. Bad person does bad thing... nothing bad happens to them. Well, Wisdom (God) here says that she will ensure that unwise people who do unwise things, they will suffer the fruits of their schemes. Which, if we actually see it in this world, is a direct response from God. Interesting idea.
vs 32
Snap. Hard to believe, but read some of the workplace health & safety examples they give of the deaths on workplaces. Apparently 97% of deaths on a workplace can be easily avoided. Simple stupidities can lead to death and destruction.
vs 33
This is both a general promise from following wisdom (as in you will generally be on average safer and more relaxed if you are wiser), but also a specific promise from God, who can create cause and effect to work for those who love him, as well as against those who decide to turn their backs on him. Following wisdom might not always mean comfort and plenty (although when you keep reading Proverbs, you get the idea that it's at least a lot more likely). But God will ensure that destruction and death will be kept from you, at the very least eternally.
Wisdom calls for the simple and the fool to repent! That's quite amazing - the move from being unwise to becoming wise requires an acknowledgement of your lack of wisdom and a decision to follow the path of wisdom and not of foolishness. This just further solidifies the idea that wisdom is an absolute - although this is problematic. If wisdom is absolute, then we must conclude that there is a 'wisest action' that could take place for any given situation, and that therefore there is a 'right' way to do things. I don't think it's quite so simplistic though. I think while wisdom comes to us as an absolute, it also comes to us in principles, and I think those principles are what is expounded here in books like Proverbs - albeit in the form of specific sayings sometimes. That means that there are principles that are wise and should therefore be followed, but the exact nature of the following could be different. So wisdom creats a closed matrix of possible outcomes, to use gaming talk.
vs 24
That sounds a little threatening. But that's the thing about fools and simple people - they by definition don't listen to wisdom.
vs 25
Wisdom speaks using very God-like language here. And God is wisdom, so the words spoken by Wisdom (a girl!) are God's words.
vs 26
And I think it is fair to say that God will laugh and mock. Perhaps this is why we find foolishness so funny. Some people might say, "Yes, but God's allowed to laugh at people, we should mourn with them" or something. Whatever. Sometimes people are going to do something stupid, and it's going to be funny. I don't think we're talking about people burning in hell here anyway. We're talking about decisions that come out bad, but that are followed by more decisions. It's not like God gives people one shot at becoming a Christian and then after that they're doomed. And no doubt God is sad when people actually come to the end of their rope and find they've hung themselves with it. But I bet he laughs when someone hits someone else with a cream pie. The difference being, of course, that God's goal isn''t self-satisfaction, it is glory.
vs 27
These are the consequences of being unwise. Calamity, disaster, distress and trouble.
vs 28
This is the thing about wisdom - that it takes a little of it to get more, in a way. Wisdom isn't something that you can turn to in the middle of trouble and say "Get me out of here!" It's something that, once you are out of trouble, says, "Well, I won't do that again." You can't crack open a flask of emergency wisdom and get yourself out of a dilemma. Although that's a cool idea for a magic item.
vs 29
Knowledge and fear of the Lord - two things without which wisdom will not be found. I think sometimes we dichotomise wisdom and knowledge (thanks D&D), but of course you can't make wise decisions about things you don't know. Fear of the Lord encompasses knowledge (you can't fear God without knowing he's there) but also has an active element, a decisive part.
vs 30
No doubt something bad is going to happen with a setup like this.
vs 31
So unwise people will do unwise things and reap unwise consequences. I think we take cause and effect far too much for granted in the role of human activity. We know full well (from Ecclesiastes, as well as life) that the complexity of human living goes far beyond simple cause anf effect. Bad person does bad thing... nothing bad happens to them. Well, Wisdom (God) here says that she will ensure that unwise people who do unwise things, they will suffer the fruits of their schemes. Which, if we actually see it in this world, is a direct response from God. Interesting idea.
vs 32
Snap. Hard to believe, but read some of the workplace health & safety examples they give of the deaths on workplaces. Apparently 97% of deaths on a workplace can be easily avoided. Simple stupidities can lead to death and destruction.
vs 33
This is both a general promise from following wisdom (as in you will generally be on average safer and more relaxed if you are wiser), but also a specific promise from God, who can create cause and effect to work for those who love him, as well as against those who decide to turn their backs on him. Following wisdom might not always mean comfort and plenty (although when you keep reading Proverbs, you get the idea that it's at least a lot more likely). But God will ensure that destruction and death will be kept from you, at the very least eternally.
Saturday, October 03, 2009
Proverbs chapter 1
vs 12
It's at this point that you realise that most criminals are actually out of work poets or lyricists. I mean, who says, "Swallow them like the grave"? So remember - Proverbs teaches to stay away from the poetic.
vs 13
Really? Apparently they're also liars. How full can you possibly make your house with plunder just by robbing people? They must carry a fair bit of wealth around.
vs 14
Especially if you're casting lots for loot, who's to say you won't just keep getting the poor peopel's underpants?
vs 15
Why would Solomon's son ever need to go and rob people? He's probably got more money than them anyway! In any case, rule number one of proverbial wisdom is apparently "Do not become a highway bandit."
vs 16
Yeah, okay. The real rule number one is "Don't follow idiots." Regardless of whether they're robbing people or investing in dodgy shares, the fact is that not only do they do stupid things, but they do evil things without even really thinking about it. I actually like the idea of calling immoral people fools. If you call them evil then you hate them. If you call them fools, you pity them.
vs 17
I didn't know nets worked on the principle of invisibility... I suppose if the bird flies around a corner and is confronted by the net, it gets stuck, rather than being in between two big trees in an empty space, where the bird just flies over it.
vs 18
Not that they won't necessarily kill people and take their money. But the fact is that they are harming themselves in doing so.
vs 19
Whether it ends up being a soldier who takes away their life, or just an ambushee who turns out to be better at fighting than them. Or I suppose even if you just become reliant on it as a source of income, then you've become trapped by it, and you won't be good at anything else.
vs 20
Of course wisdom is a woman. In Hebrew the word is treated as feminine I believe. But it's also interesting that wisdom and love are so often tangled together in Proverbs. The all encompassing nature of wisdom really is fascinating.
vs 21
So that everyone hears her, of course.
vs 22
A challenge to all who despise wisdom - whether it be the simple (without moral direction), the mockers (I wonder if cynic would be an adequate synonym?) and the fools (the morally deficient). Note of course that it's not purely about morality, but the element of morality included in, say, a fool who despises knowledge, cannot be separated.
It's at this point that you realise that most criminals are actually out of work poets or lyricists. I mean, who says, "Swallow them like the grave"? So remember - Proverbs teaches to stay away from the poetic.
vs 13
Really? Apparently they're also liars. How full can you possibly make your house with plunder just by robbing people? They must carry a fair bit of wealth around.
vs 14
Especially if you're casting lots for loot, who's to say you won't just keep getting the poor peopel's underpants?
vs 15
Why would Solomon's son ever need to go and rob people? He's probably got more money than them anyway! In any case, rule number one of proverbial wisdom is apparently "Do not become a highway bandit."
vs 16
Yeah, okay. The real rule number one is "Don't follow idiots." Regardless of whether they're robbing people or investing in dodgy shares, the fact is that not only do they do stupid things, but they do evil things without even really thinking about it. I actually like the idea of calling immoral people fools. If you call them evil then you hate them. If you call them fools, you pity them.
vs 17
I didn't know nets worked on the principle of invisibility... I suppose if the bird flies around a corner and is confronted by the net, it gets stuck, rather than being in between two big trees in an empty space, where the bird just flies over it.
vs 18
Not that they won't necessarily kill people and take their money. But the fact is that they are harming themselves in doing so.
vs 19
Whether it ends up being a soldier who takes away their life, or just an ambushee who turns out to be better at fighting than them. Or I suppose even if you just become reliant on it as a source of income, then you've become trapped by it, and you won't be good at anything else.
vs 20
Of course wisdom is a woman. In Hebrew the word is treated as feminine I believe. But it's also interesting that wisdom and love are so often tangled together in Proverbs. The all encompassing nature of wisdom really is fascinating.
vs 21
So that everyone hears her, of course.
vs 22
A challenge to all who despise wisdom - whether it be the simple (without moral direction), the mockers (I wonder if cynic would be an adequate synonym?) and the fools (the morally deficient). Note of course that it's not purely about morality, but the element of morality included in, say, a fool who despises knowledge, cannot be separated.
Friday, October 02, 2009
Proverbs chapter 1
So, I don't know whether Proverbs is really going to lend itself to this reading style... but what the hey. I mean, in one way it will be the best book to break up into verses, because it is done that way already. But they are also probably self-explanitory for the most part.
vs 1
So unlike Qoheleth, this seems to be fairly straightforward in its introduction and authorship. No doubt I could go and pick up a commentary that would tell me different, but they would have to admit that this is much more straight up and down than Ecclesiastes, which is all twists and turns. That speaks in its favour to me.
vs 2
So, the KJV translates this a little differently - putting it in infinitives (like the NASB). I don't think the overall reading of the passage is that much different for it. The verse seems to be suggesting that these proverbs exist for the further understanding of wisdom. So the proverbs contain wisdom, but also allow the further understanding of wisdom.
vs 3
I can't help but comment - the KJV uses such unnecessary words. It's not that they fail to have understanding, even today. But the (T)NIV just has such simple words. Interestingly, the verb "to do" appears in the (T)NIV, but I'm not sure it does in the Hebrew... I can sort of see an argument for it - both in the words and also in the style - but it can read fine without it. You could also argue that if you leave out the "to do" - whether it's there or just assumed - that you end up becoming wise about ideals rather than actions. My faith remains unshaken by such trivialities, though.
vs 4
I'd love to explore what the KJV translators meant when they translated it "subtilty". But I'm no historic linguist. The element of training continues. The (T)NIV very helpfully explains the world that is translated 'simple'. Worth knowing that. Can't separate a moral idea from it.
vs 5
So these words aren't just for the simple. They are for the wise and discerning too. Now, I'd say you can't read 'wise' and 'discerning' without a moral understanding, if you can't read 'simple' and 'fool' without it. Who's with me?
vs 6
"Dark sayings"! Sounds like I've just travelled into Mordor! Thanks, KJV!
So these proverbs are to help us understand what the wise say. Because God knows that sometimes they speak in riddles, or are just fart-assing about.
vs 7
Probably as much because it leads to God as because they're a few sandwiches short of a picnic.
vs 8
Remember what both your parents had to say! Even though Solomon is the wise man of the Bible, even he recognises that his kids' mum(s) still have something to contribute.
vs 9
Valuable things, then. One's valuable materially, and the other more socially.
vs 10
Well, I mean, if you put it flatly like that, then of course I'll not do it. Of course, it's not as simple as that. I mean, what's the difference between an enticement and a legitimate request?
vs 11
Well, yes, someone asking you to help them ambush and kill some person on the street is probably enticing you to do evil.
vs 1
So unlike Qoheleth, this seems to be fairly straightforward in its introduction and authorship. No doubt I could go and pick up a commentary that would tell me different, but they would have to admit that this is much more straight up and down than Ecclesiastes, which is all twists and turns. That speaks in its favour to me.
vs 2
So, the KJV translates this a little differently - putting it in infinitives (like the NASB). I don't think the overall reading of the passage is that much different for it. The verse seems to be suggesting that these proverbs exist for the further understanding of wisdom. So the proverbs contain wisdom, but also allow the further understanding of wisdom.
vs 3
I can't help but comment - the KJV uses such unnecessary words. It's not that they fail to have understanding, even today. But the (T)NIV just has such simple words. Interestingly, the verb "to do" appears in the (T)NIV, but I'm not sure it does in the Hebrew... I can sort of see an argument for it - both in the words and also in the style - but it can read fine without it. You could also argue that if you leave out the "to do" - whether it's there or just assumed - that you end up becoming wise about ideals rather than actions. My faith remains unshaken by such trivialities, though.
vs 4
I'd love to explore what the KJV translators meant when they translated it "subtilty". But I'm no historic linguist. The element of training continues. The (T)NIV very helpfully explains the world that is translated 'simple'. Worth knowing that. Can't separate a moral idea from it.
vs 5
So these words aren't just for the simple. They are for the wise and discerning too. Now, I'd say you can't read 'wise' and 'discerning' without a moral understanding, if you can't read 'simple' and 'fool' without it. Who's with me?
vs 6
"Dark sayings"! Sounds like I've just travelled into Mordor! Thanks, KJV!
So these proverbs are to help us understand what the wise say. Because God knows that sometimes they speak in riddles, or are just fart-assing about.
vs 7
Probably as much because it leads to God as because they're a few sandwiches short of a picnic.
vs 8
Remember what both your parents had to say! Even though Solomon is the wise man of the Bible, even he recognises that his kids' mum(s) still have something to contribute.
vs 9
Valuable things, then. One's valuable materially, and the other more socially.
vs 10
Well, I mean, if you put it flatly like that, then of course I'll not do it. Of course, it's not as simple as that. I mean, what's the difference between an enticement and a legitimate request?
vs 11
Well, yes, someone asking you to help them ambush and kill some person on the street is probably enticing you to do evil.
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