vs 22
Not without work, just without painful toil. And it's not an offer open to everyone either. It's a blessing that comes from God.
vs 23
It's interesting thinking about people finding pleasure in different things. I mean, don't you sometimes think about what you'd so if you were a supervillain? Apparently wicked people do that.
vs 24
So in fact both of them get what they think about a lot - it's just that the righteous desire something, and the wicked dread it. And I suppose we all want what we want, rather than what we fear.
vs 25
The storm of judgment? I mean, storms themselves don't pick on wicked people. It must be metaphorical then.
vs 26
In other words, painful. Lazy people are painful to try and use.
vs 27
An interesting idea. I wonder if anyone has ever done a survey on it.
vs 28
Not that the ambition or the goals of the wicked never add up. If your ambition is to hurt someone, I'm sure you'll succeed in short order. It's more that with wickedness, you don't really end up going anywhere - what you see is what you get. You can dress it up or whatever, but it stays what it is.
vs 29
I'm not sure what it means here. Is the way of the Lord "the way you do things for the Lord" or "the way the Lord does things"? I'm sort of thinking the second one - because how would the first one be a pain to the wicked, unless it's painful not to do it I guess.
vs 30
Interesting verse, referring perhaps to the land of promise. The idea being that God's promises stick to righteous people, but they seem to wash off the wicked quite easily.
vs 31
Unfortunately it's not always silenced. It will be eventually, I guess. Maybe the idea is that generally their words won't stand up to the words of wisdom - that the peverse will be silenced by the weight of wisdom.
vs 32
I don't think by 'finds favour' they mean what makes people happy to hear. I think they mean what is acceptable to the right thinking mind, if you like. Sometimes you don't want to hear wisdom, but you can't deny it. Well, you can deny it, in the same way as you can try to believe the sweet sounding words of a liar. You'd like to think that when the brown stuff hits the spinning thing, we'd listen to what makes sense instead of what sounds good. But it's not true.
See, this is the thing about proverbs. Because it's all of these witty little sayings about how the world works, we are perfectly legit in using our commonsense to extrapolate their meaning. Sometimes when you're learning about God, you have to take commonsense and put it on hold - and don't think that's because it's a lie, you have to do the same with particle physics. But not here. Commonsense (within a model of Godly acceptance of the tenets of wisdom thus given) reigns here. Perhaps that's one of the missions of Proverbs - it's to rock your commonsense just enough to show you that all it takes is a tweak to the common understanding of the world regarding the nature of God and the objectiveness of wisdom, and a lot of things fit in very nicely.
Tuesday, November 24, 2009
Monday, November 23, 2009
Proverbs chapter 10
vs 11
What you talk about, and what you use your talk for, is important. For the righteous person, talking about God, godly things and wisdom is all life-affirming and assisting. The words of the wicked can either support, cause or intend violence.
vs 12
A simple but potent truth. When you hate someone you will make trouble, look for reasons to argue. But when you love someone, you will gloss over things, and seek to make bad things good, or at least correct wrong things. While this parable is just stating that as a fact, what it is also doing is suggesting that the love or the hate come first - change those, and the situation changes.
vs 13
Obviously you'll find wisdom with the wise. What I wonder about is the second part. Is the rod designed for senseless, or is it just their lot to be hit with it? I don't know that you hit someone with a rod just because they are senseless. I think you hit them because of the resulting actions.
vs 14
Two parts. Keeping and storing knowledge for future use is wise. Using your mouth stupidly can lead to destructive consequences.
vs 15
It's true. Wealth offers a hell of a lot of protection and advantages that poverty denies. Health and education are obvious examples.
vs 16
In the proverbial sense, we have seen that wisdom generally leads to a lengthening of life, while wickedness seems to speed up death. It's a lot easier to say that sin leads to death when you have death penalties.
vs 17
Simply by following discipline, you are showing others a wise thing to do, and you are therefore being a good example. On the other hand, rebellion not only puts you in the wrong, but leads others astray with you.
vs 18
That one sets out foolish action quite simply.
vs 19
This one I think we all need to listen to sometimes. You can't talk sin away.
vs 20
Ouch.
vs 21
This is repetitive, but shows just how much benefit your talk can do for others. The impact of our own lives on other people is a big focus so far. The fool, at least in this proverb, just gets himself killed. But the impact of foolishness on others is seen in some of the other proverbs.
What you talk about, and what you use your talk for, is important. For the righteous person, talking about God, godly things and wisdom is all life-affirming and assisting. The words of the wicked can either support, cause or intend violence.
vs 12
A simple but potent truth. When you hate someone you will make trouble, look for reasons to argue. But when you love someone, you will gloss over things, and seek to make bad things good, or at least correct wrong things. While this parable is just stating that as a fact, what it is also doing is suggesting that the love or the hate come first - change those, and the situation changes.
vs 13
Obviously you'll find wisdom with the wise. What I wonder about is the second part. Is the rod designed for senseless, or is it just their lot to be hit with it? I don't know that you hit someone with a rod just because they are senseless. I think you hit them because of the resulting actions.
vs 14
Two parts. Keeping and storing knowledge for future use is wise. Using your mouth stupidly can lead to destructive consequences.
vs 15
It's true. Wealth offers a hell of a lot of protection and advantages that poverty denies. Health and education are obvious examples.
vs 16
In the proverbial sense, we have seen that wisdom generally leads to a lengthening of life, while wickedness seems to speed up death. It's a lot easier to say that sin leads to death when you have death penalties.
vs 17
Simply by following discipline, you are showing others a wise thing to do, and you are therefore being a good example. On the other hand, rebellion not only puts you in the wrong, but leads others astray with you.
vs 18
That one sets out foolish action quite simply.
vs 19
This one I think we all need to listen to sometimes. You can't talk sin away.
vs 20
Ouch.
vs 21
This is repetitive, but shows just how much benefit your talk can do for others. The impact of our own lives on other people is a big focus so far. The fool, at least in this proverb, just gets himself killed. But the impact of foolishness on others is seen in some of the other proverbs.
Sunday, November 22, 2009
Proverbs chapter 10
vs 1
Now we're getting into some seriously proverbial stuff. But first, why repeat that they are the proverbs of Solomon? Is it possible that it's another Solomon who's not David's son, king of Israel? Well, if you know about the 'who wrote Ecclesiastes' debate, then you know that it could well be "Solomon", although the author of Eccl never actually uses the name. I don't see any reason it can't just be Solomon again - and the difference is between his little treatise before, and his pithy proverbs now.
So number one. I realise I may not have much to say about these proverbs, or what I say might well be repetitive. But hey, the Bible is repetitive sometimes, what am I afraid of?
So this proverb shows how poetic proverbs can be. It switches in father and mother - but it means both parents both times. The fact is that if you're a fool, you'll upset your parents. We might say, 'Big deal', but in that culture it is a big deal. This proverb also shows, I guess, that wisdom and lack of it has an impact outside yourself, on your family or those around you.
vs 2
There really is nothing you can gain wrongly that will last for eternity. And righteousness does eventually deliver us from death - it's Jesus' righteousness, but hey. However, is that really the point here? Those things are true, but remember proverbs aren't always so theologically primed, and they don't all have universal application. This one might. It might be a 'messianic proverb'. But it could just as likely be saying that all you'll get in an ill-gotten way won't be of abiding value - think of a love you get by tricking someone, for example. And righteousness will generally make you respectable. It's probably a 90/10 split or something - that most of the time people respect someone living righteously.
vs 3
Now there's an interesting proverb. Of course, we know lots of hungry righteous people, and lots of bloated wicked people. That's where the foil of Ecclesiastes comes in. But right now, know that there are also a lot of righteous people who are blessed, and a great number of wicked people who get caught. It's hard to see sometimes, because everyone is wicked to some degree, and we can't just lock people up as they're born. But really, a lot of bad people do get caught.
vs 4
Very rarely do lazy people get rich. Somewhat rarely to lazy rich people stay rich.
vs 5
Not sure why summer is important - I have no idea when you're meant to gather crops. I assume summer is a good time. There are of course problems if you don't gather your harvest. The other idea that is here is that children are in fact workers for their parents. They work the family business, which was pretty much farming. Farming isn't for everyone, I guess, but when you're living off what you harvest, then not helping is pretty bad.
vs 6
I must say there have been many occasions where I've wanted to clock someone in the mouth for their wickedness, or even their foolishness. And you know that even the secular world still pours blessings on the head of the rightoeus - Mother Theresa, for example.
vs 7
The TNIV here has a curious little footnote that tells you to look at Genesis 48:20. The idea, I think, is that it's showing you what it means by names being used in blessings. "May you be as awesome as Don Carson in your preaching." This means that the name of the righteous gets kept around. That of the wicked might get kept around as, "He's as evil as Hitler", but it might just as well rot away. "May you be as forgotten as what's his name."
vs 8
Not sure of how these two play off each other. On their own, both make sense. Someone who takes commands is wise - sometimes things just need to be done. It might just be that the fool talks so much, rather than doing what he's told, that bad things happen. You don't argue with someone when they order you to 'duck', for example.
vs 9
I mean, who cares if people know you are walking in integrity? What are they going to say? You don't have to fear being 'found out' when you're doing the right thing.
vs 10
Does that seem repetitive to you? I wonder if anyone has said that this could be a scribal repetition. In any case, we already know that chattering fools come to ruin. What about winking people? I don't know what winking means in Hebrew culture, especially to do it maliciously.
Now we're getting into some seriously proverbial stuff. But first, why repeat that they are the proverbs of Solomon? Is it possible that it's another Solomon who's not David's son, king of Israel? Well, if you know about the 'who wrote Ecclesiastes' debate, then you know that it could well be "Solomon", although the author of Eccl never actually uses the name. I don't see any reason it can't just be Solomon again - and the difference is between his little treatise before, and his pithy proverbs now.
So number one. I realise I may not have much to say about these proverbs, or what I say might well be repetitive. But hey, the Bible is repetitive sometimes, what am I afraid of?
So this proverb shows how poetic proverbs can be. It switches in father and mother - but it means both parents both times. The fact is that if you're a fool, you'll upset your parents. We might say, 'Big deal', but in that culture it is a big deal. This proverb also shows, I guess, that wisdom and lack of it has an impact outside yourself, on your family or those around you.
vs 2
There really is nothing you can gain wrongly that will last for eternity. And righteousness does eventually deliver us from death - it's Jesus' righteousness, but hey. However, is that really the point here? Those things are true, but remember proverbs aren't always so theologically primed, and they don't all have universal application. This one might. It might be a 'messianic proverb'. But it could just as likely be saying that all you'll get in an ill-gotten way won't be of abiding value - think of a love you get by tricking someone, for example. And righteousness will generally make you respectable. It's probably a 90/10 split or something - that most of the time people respect someone living righteously.
vs 3
Now there's an interesting proverb. Of course, we know lots of hungry righteous people, and lots of bloated wicked people. That's where the foil of Ecclesiastes comes in. But right now, know that there are also a lot of righteous people who are blessed, and a great number of wicked people who get caught. It's hard to see sometimes, because everyone is wicked to some degree, and we can't just lock people up as they're born. But really, a lot of bad people do get caught.
vs 4
Very rarely do lazy people get rich. Somewhat rarely to lazy rich people stay rich.
vs 5
Not sure why summer is important - I have no idea when you're meant to gather crops. I assume summer is a good time. There are of course problems if you don't gather your harvest. The other idea that is here is that children are in fact workers for their parents. They work the family business, which was pretty much farming. Farming isn't for everyone, I guess, but when you're living off what you harvest, then not helping is pretty bad.
vs 6
I must say there have been many occasions where I've wanted to clock someone in the mouth for their wickedness, or even their foolishness. And you know that even the secular world still pours blessings on the head of the rightoeus - Mother Theresa, for example.
vs 7
The TNIV here has a curious little footnote that tells you to look at Genesis 48:20. The idea, I think, is that it's showing you what it means by names being used in blessings. "May you be as awesome as Don Carson in your preaching." This means that the name of the righteous gets kept around. That of the wicked might get kept around as, "He's as evil as Hitler", but it might just as well rot away. "May you be as forgotten as what's his name."
vs 8
Not sure of how these two play off each other. On their own, both make sense. Someone who takes commands is wise - sometimes things just need to be done. It might just be that the fool talks so much, rather than doing what he's told, that bad things happen. You don't argue with someone when they order you to 'duck', for example.
vs 9
I mean, who cares if people know you are walking in integrity? What are they going to say? You don't have to fear being 'found out' when you're doing the right thing.
vs 10
Does that seem repetitive to you? I wonder if anyone has said that this could be a scribal repetition. In any case, we already know that chattering fools come to ruin. What about winking people? I don't know what winking means in Hebrew culture, especially to do it maliciously.
Friday, November 20, 2009
Proverbs chapter 9
vs 10
Just as you can't have wisdom without justice, righteousness and moral goodness, you also can't have wisdom without God. God created wisdom, and so a fundamental part of wisdom will be understanding God.
vs 11
I am always puzzled about promises for a long life. The idea of a life cut short - in youth or in battle, for example - seems to be mournful and tragic. But the paradox of Christianity is that a long life leads to longer life here, where we could instead be in heaven (or at least some sort of proto-heaven), which makes this idea that wisdom prolongs your life somewhat of a two-edged sword. The thing is, back in the OT, you were meant to enjoy your life, and life is a blessed thing. But then, depending on where you are in the OT, death is a lot more mysterious.
vs 12
Funny that the lack of wisdom here seems to make only yourself suffer. I think that might be hyperbolic - the fact is, fools often make lots of other people suffer, especially when in positions of power or leadership.
vs 13
Folly is also a woman, apparently. But the opposite of wisdom, which is to be expected.
vs 14
I'm not sure whether these are two seats, or just that her door happens to be in the highest place in the city. But you can see the same picture being painted as wisdom from before.
vs 15
Interestingly, I would have thought that it would be wise people who go straight on their way.
vs 16
Once again we have an overlap of verses unnecessarily, but oh well. She is calling out to the simple, same as Wisdom does.
vs 17
Crazy!
I mean, we all know that an apple you buy tastes the same as one you scrump, and yet we also know that for some, the excitement of wrongness is tasty on its own.
vs 18
Not like the dead as in the great men of the past. Just the dead, like those who fell down wells or have been killed for stealing fruit and such. Not much of a dinner party, really.
Just as you can't have wisdom without justice, righteousness and moral goodness, you also can't have wisdom without God. God created wisdom, and so a fundamental part of wisdom will be understanding God.
vs 11
I am always puzzled about promises for a long life. The idea of a life cut short - in youth or in battle, for example - seems to be mournful and tragic. But the paradox of Christianity is that a long life leads to longer life here, where we could instead be in heaven (or at least some sort of proto-heaven), which makes this idea that wisdom prolongs your life somewhat of a two-edged sword. The thing is, back in the OT, you were meant to enjoy your life, and life is a blessed thing. But then, depending on where you are in the OT, death is a lot more mysterious.
vs 12
Funny that the lack of wisdom here seems to make only yourself suffer. I think that might be hyperbolic - the fact is, fools often make lots of other people suffer, especially when in positions of power or leadership.
vs 13
Folly is also a woman, apparently. But the opposite of wisdom, which is to be expected.
vs 14
I'm not sure whether these are two seats, or just that her door happens to be in the highest place in the city. But you can see the same picture being painted as wisdom from before.
vs 15
Interestingly, I would have thought that it would be wise people who go straight on their way.
vs 16
Once again we have an overlap of verses unnecessarily, but oh well. She is calling out to the simple, same as Wisdom does.
vs 17
Crazy!
I mean, we all know that an apple you buy tastes the same as one you scrump, and yet we also know that for some, the excitement of wrongness is tasty on its own.
vs 18
Not like the dead as in the great men of the past. Just the dead, like those who fell down wells or have been killed for stealing fruit and such. Not much of a dinner party, really.
Thursday, November 19, 2009
Proverbs chapter 9
vs 1
It's not just a house. It's an open house. It has seven pillars, although I'm not sure why this is important. Perhaps it says something about her house. I thought pillars were Greek, or Roman. Perhaps it's in a cave.
vs 2
This looks to me like a picture of invitation, of hospitality. The table is set, and not just for her. Who will be joining Wisdom for dinner?
vs 3
The invitation seems to be going out fairly widely. Not just a dinner, but a banquet.
vs 4
Wisdom is so inviting that you don't go to her house for music lessons, where she whacks you with a ruler, but you go for a big dinner! She is trying to entice the fools to come!
The verse break up here is just silly. Why not take the whole sentence of invitation and put it in a verse?
vs 5
Well, she did prepare the food and wine - it would be silly for people not to enjoy it. Just a thing worth noting, I think - Wisdom is handing out wine. So obviously drinking wine in itself is fine. But possibly one of the early lessons you learn at Wisdom's table is when to stop.
vs 6
Come to Wisdom, eat at her table, but also listen to her words. The invitation isn't just to eat food. It is to learn wisdom. It is to leave simple ways, and to gain insight.
vs 7-8
This, shock of all shocks, is the kind of Proverbs we all expect! Simple statements of wisdom! It only took 9 chapters!
So the lesson here is that it is wise to accept rebuke when you are wrong. Only foolish people will hate someone who properly rebukes them. Of course, you have to do it right - there's no reason to do it overly harshly, or patronisingly.
A lot of them go over two verses or even more. Easier I'd say to deal with them like this, as a whole. The structure of this one is interesting, sort of an A1, A2, A3, B. A1 and A3 are particularly similar - you could perhaps even say A1, A2, A1, B. Just a curiosity.
vs 9
Wise people will know that there is always more to learn, and that will in fact make them more wise. Sometimes it is easy to think you've reached a plateau, but I guess that's when we need to find a wise person to remind us that we've got so much more to know, or so much more understanding to seek, or even so much more righteousness to be.
It's not just a house. It's an open house. It has seven pillars, although I'm not sure why this is important. Perhaps it says something about her house. I thought pillars were Greek, or Roman. Perhaps it's in a cave.
vs 2
This looks to me like a picture of invitation, of hospitality. The table is set, and not just for her. Who will be joining Wisdom for dinner?
vs 3
The invitation seems to be going out fairly widely. Not just a dinner, but a banquet.
vs 4
Wisdom is so inviting that you don't go to her house for music lessons, where she whacks you with a ruler, but you go for a big dinner! She is trying to entice the fools to come!
The verse break up here is just silly. Why not take the whole sentence of invitation and put it in a verse?
vs 5
Well, she did prepare the food and wine - it would be silly for people not to enjoy it. Just a thing worth noting, I think - Wisdom is handing out wine. So obviously drinking wine in itself is fine. But possibly one of the early lessons you learn at Wisdom's table is when to stop.
vs 6
Come to Wisdom, eat at her table, but also listen to her words. The invitation isn't just to eat food. It is to learn wisdom. It is to leave simple ways, and to gain insight.
vs 7-8
This, shock of all shocks, is the kind of Proverbs we all expect! Simple statements of wisdom! It only took 9 chapters!
So the lesson here is that it is wise to accept rebuke when you are wrong. Only foolish people will hate someone who properly rebukes them. Of course, you have to do it right - there's no reason to do it overly harshly, or patronisingly.
A lot of them go over two verses or even more. Easier I'd say to deal with them like this, as a whole. The structure of this one is interesting, sort of an A1, A2, A3, B. A1 and A3 are particularly similar - you could perhaps even say A1, A2, A1, B. Just a curiosity.
vs 9
Wise people will know that there is always more to learn, and that will in fact make them more wise. Sometimes it is easy to think you've reached a plateau, but I guess that's when we need to find a wise person to remind us that we've got so much more to know, or so much more understanding to seek, or even so much more righteousness to be.
Wednesday, November 18, 2009
Proverbs chapter 8
vs 28
Okay, Solomon is going all Genesis-y on us. I'm sure we still get the picture from the previous verses.
vs 29
Okay, I think he might be done. Not that there's anything wrong with being flowery and long. I just can't get much out of poetic statements like this.
vs 30
The alternatives for translation of this verse more than make up in complexity what I can't comment on in poetir repetition. The TNIV has that Wisdom was constantly at God's sideduring creation, the suggestion I suppose being that wisdom, being around before creation, was used in creation all the time. So wisdom is a part of creation.
But the NIV, and the NASB, go with the translation "as the craftsman" (or master workman) at his side. I guess the idea here is that Wisdom was intimately involved in the creation. Wow, the difference in result there is staggering.
But we go to the KJV for yet a third translation - now Wisdom is like a child, "as one brought up with him" - now it sounds like wisdom sort of tugs around with God at his apron strings. Perhaps Wisdom was still only young, and so had to stick near God because early creation was a dangerous place. Heh. More likely, I suppose, this is showing the close relationship between God and his creation of wisdom.
Of course, I only really needed the TNIV here, because it notes all three translation alternatives.
In any case, the rest of the verse shows well that Wisdom is a delighted servant of God, giving him praise the whole time. Not an aloof observer or a harsh mistress. Wisdom works for God.
vs 31
Wisdom likes humans. That's good to know. I guess the proverbial wisdom of the ant is only so exciting for so long. But God created humanity in his wisdom. It was a wise thing to do, to make us, and the whole lot of creation. We can't fault God on it, therefore. You can't say that he screwed up, did it wrong, or made the wrong choice in doing it at all. He's got a great, wise plan. And because it's wise, we know that it therefore must also be righteous and good - so we can't therefore blame God for doing something wrong in creating us.
vs 32
Okay, is this Wisdom talking (calling us children because she was, after all, there at creation?) or is it Solomon talking once again to his kids? I tend to go for the second one. And I could argue that the TNIV agrees with me, because it puts quote marks in there. But that is probably wrong. The quote marks on their own don't mean anything except that someone is talking - you can't use them to create false barriers or changes in sequence. And when we get to verse 34, the approach is direct, which makes me think more that it is wisdom.
vs 33
Still, with all that, it's easy to see how you could mistake it for yet another repetition - the language is very similar.
vs 34
When I get to this verse, I have to resile my idea that this is Solomon. I mean, perhaps people did watch Solomon's door daily - he was a wise man, after all. But surely this speaks more about going to the source of wisdom, to wisdom itself, and learning there.
vs 35
This is the kicker, of course. I don't think those who find Solomon find life and receive favour from God. While that would make hide and seek games with him that much more interesting, the fact is surely that you are gaining these things from finding wisdom.
vs 36
Once again, while I guess you could say that those who hate the king probably do love death, I doubt Solomon is trying to make threats to his sons who are reading this. Instead, no, Wisdom is making the threats - and she can do that, because it's not like she's going to order royal edicts against you. It's that by being unwise you're going to put yourself into stupid positions.
Okay, Solomon is going all Genesis-y on us. I'm sure we still get the picture from the previous verses.
vs 29
Okay, I think he might be done. Not that there's anything wrong with being flowery and long. I just can't get much out of poetic statements like this.
vs 30
The alternatives for translation of this verse more than make up in complexity what I can't comment on in poetir repetition. The TNIV has that Wisdom was constantly at God's sideduring creation, the suggestion I suppose being that wisdom, being around before creation, was used in creation all the time. So wisdom is a part of creation.
But the NIV, and the NASB, go with the translation "as the craftsman" (or master workman) at his side. I guess the idea here is that Wisdom was intimately involved in the creation. Wow, the difference in result there is staggering.
But we go to the KJV for yet a third translation - now Wisdom is like a child, "as one brought up with him" - now it sounds like wisdom sort of tugs around with God at his apron strings. Perhaps Wisdom was still only young, and so had to stick near God because early creation was a dangerous place. Heh. More likely, I suppose, this is showing the close relationship between God and his creation of wisdom.
Of course, I only really needed the TNIV here, because it notes all three translation alternatives.
In any case, the rest of the verse shows well that Wisdom is a delighted servant of God, giving him praise the whole time. Not an aloof observer or a harsh mistress. Wisdom works for God.
vs 31
Wisdom likes humans. That's good to know. I guess the proverbial wisdom of the ant is only so exciting for so long. But God created humanity in his wisdom. It was a wise thing to do, to make us, and the whole lot of creation. We can't fault God on it, therefore. You can't say that he screwed up, did it wrong, or made the wrong choice in doing it at all. He's got a great, wise plan. And because it's wise, we know that it therefore must also be righteous and good - so we can't therefore blame God for doing something wrong in creating us.
vs 32
Okay, is this Wisdom talking (calling us children because she was, after all, there at creation?) or is it Solomon talking once again to his kids? I tend to go for the second one. And I could argue that the TNIV agrees with me, because it puts quote marks in there. But that is probably wrong. The quote marks on their own don't mean anything except that someone is talking - you can't use them to create false barriers or changes in sequence. And when we get to verse 34, the approach is direct, which makes me think more that it is wisdom.
vs 33
Still, with all that, it's easy to see how you could mistake it for yet another repetition - the language is very similar.
vs 34
When I get to this verse, I have to resile my idea that this is Solomon. I mean, perhaps people did watch Solomon's door daily - he was a wise man, after all. But surely this speaks more about going to the source of wisdom, to wisdom itself, and learning there.
vs 35
This is the kicker, of course. I don't think those who find Solomon find life and receive favour from God. While that would make hide and seek games with him that much more interesting, the fact is surely that you are gaining these things from finding wisdom.
vs 36
Once again, while I guess you could say that those who hate the king probably do love death, I doubt Solomon is trying to make threats to his sons who are reading this. Instead, no, Wisdom is making the threats - and she can do that, because it's not like she's going to order royal edicts against you. It's that by being unwise you're going to put yourself into stupid positions.
Tuesday, November 17, 2009
Proverbs chapter 8
vs 19
The value of wisdom is being sung of yet again.
vs 20
And again we see the importance of righteousness and justice in wisdom - these are the ways that wisdom truly works, truly is expressed.
vs 21
There is wealth to be had - don't think that just because wisdom is more valuable than gold that there won't be any gold. Just that you should seek one and not the other - the other will come with the first.
Yes, I know all of this is repetitive. But remember that repetition helps rememberance, and it also marks the importance of an idea. See all this stuff as being double underlined bold 16 point font.
vs 22
Note that even wisdom is subservient to God, though. God creates wisdom, not the other way around. To God, wisdom isn't a set of rules that fences him in. He creates it, fences it in with himself. The world was created with wisdom already intact.
vs 23
Or was it? When does it fit into the six days? See, how literally are you going to read these words? I don't really see the point in it, honestly. It's poetic, and the obvious idea is that wisdom is created and comes from God and has been around since as long as it matters to us.
vs 24
More poetic reflection on the ancientness of wisdom - I think this is trying to suggest that it came early, perhaps even first. So if Christ is the firstborn over all creation, it may be that Wisdom is the firstborn of all creation! Heh.
vs 25
Although the value of something doesn't come necessarily from how old it is, order of creation is important in a way. Humanity is the crowning achievement of creation - Of course, also we needed an earth to stand on. But it would seem that the pre-existence of wisdom was also important to us.
vs 26
Just click this onto the last verse.
vs 27
It's almost Job-esque in the length of the warblings here. I'm sure it's quite pretty - I mean, the pictures painted are nice. And the repetition again points to the importance. But that does mean I don't have a lot more to say on the subject. Just note - wisdom = important.
The value of wisdom is being sung of yet again.
vs 20
And again we see the importance of righteousness and justice in wisdom - these are the ways that wisdom truly works, truly is expressed.
vs 21
There is wealth to be had - don't think that just because wisdom is more valuable than gold that there won't be any gold. Just that you should seek one and not the other - the other will come with the first.
Yes, I know all of this is repetitive. But remember that repetition helps rememberance, and it also marks the importance of an idea. See all this stuff as being double underlined bold 16 point font.
vs 22
Note that even wisdom is subservient to God, though. God creates wisdom, not the other way around. To God, wisdom isn't a set of rules that fences him in. He creates it, fences it in with himself. The world was created with wisdom already intact.
vs 23
Or was it? When does it fit into the six days? See, how literally are you going to read these words? I don't really see the point in it, honestly. It's poetic, and the obvious idea is that wisdom is created and comes from God and has been around since as long as it matters to us.
vs 24
More poetic reflection on the ancientness of wisdom - I think this is trying to suggest that it came early, perhaps even first. So if Christ is the firstborn over all creation, it may be that Wisdom is the firstborn of all creation! Heh.
vs 25
Although the value of something doesn't come necessarily from how old it is, order of creation is important in a way. Humanity is the crowning achievement of creation - Of course, also we needed an earth to stand on. But it would seem that the pre-existence of wisdom was also important to us.
vs 26
Just click this onto the last verse.
vs 27
It's almost Job-esque in the length of the warblings here. I'm sure it's quite pretty - I mean, the pictures painted are nice. And the repetition again points to the importance. But that does mean I don't have a lot more to say on the subject. Just note - wisdom = important.
Monday, November 16, 2009
Proverbs chapter 8
vs 10
I'm guessing this means you should spend money on wisdom too - rather than simply searching for wisdom more than money. Unfortunately, I don't know that tertiary courses are offered on wisdom.
vs 11
Repetitive of the last verse.
vs 12
We're going to see that a whole lot of things come together with wisdom. Knowledge I think we know now. Prudence hasn't really been talked about that much yet, and discretion is only slightly different from prudence in my estimation - prudence being caution, and discretion being decision making.
vs 13
Once again we see that wisdom is strongly biased towards God. Wisdom is not neutral, it is good and as such hates evil. Wisdom does not abide with any sort of evil. You can't act wisely but in an evil way. You can't use wisdom to commit evil acts. What you can do is ignore wisdom and commit evil acts.
vs 14
Ahhhh, all these things I think we've heard before, or at least have been suggested at before. But an interesting twist in an existing statement is made here - wisdom is power.
vs 15
Now, I'm sure that many kings have been in power who were not wise. I think the idea is that either kings only really do their job properly when they are wise, just as justice can really only come through wisdom. Or dumb luck.
vs 16
Repeat of the verse above.
vs 17
So it's not like wisdom is hidden on the loneliest corner of the highest mountain. It wants to be found, and learned, and used. Looking for the wise way will find you the wise way, at least eventually. Wisdom sounds a lot like the one ring.
vs 18
So it's not that you must choose either wealth or wisdom. You must choose wisdom, because from it come wealth, honour, prosperity. It's not that you mightn't stumble across wealth, or honour or whatever. But the path to these things is wisdom first. You can get rich and then wise, it's not that it's impossible, but it's just not the way things generally work.
I'm guessing this means you should spend money on wisdom too - rather than simply searching for wisdom more than money. Unfortunately, I don't know that tertiary courses are offered on wisdom.
vs 11
Repetitive of the last verse.
vs 12
We're going to see that a whole lot of things come together with wisdom. Knowledge I think we know now. Prudence hasn't really been talked about that much yet, and discretion is only slightly different from prudence in my estimation - prudence being caution, and discretion being decision making.
vs 13
Once again we see that wisdom is strongly biased towards God. Wisdom is not neutral, it is good and as such hates evil. Wisdom does not abide with any sort of evil. You can't act wisely but in an evil way. You can't use wisdom to commit evil acts. What you can do is ignore wisdom and commit evil acts.
vs 14
Ahhhh, all these things I think we've heard before, or at least have been suggested at before. But an interesting twist in an existing statement is made here - wisdom is power.
vs 15
Now, I'm sure that many kings have been in power who were not wise. I think the idea is that either kings only really do their job properly when they are wise, just as justice can really only come through wisdom. Or dumb luck.
vs 16
Repeat of the verse above.
vs 17
So it's not like wisdom is hidden on the loneliest corner of the highest mountain. It wants to be found, and learned, and used. Looking for the wise way will find you the wise way, at least eventually. Wisdom sounds a lot like the one ring.
vs 18
So it's not that you must choose either wealth or wisdom. You must choose wisdom, because from it come wealth, honour, prosperity. It's not that you mightn't stumble across wealth, or honour or whatever. But the path to these things is wisdom first. You can get rich and then wise, it's not that it's impossible, but it's just not the way things generally work.
Saturday, November 14, 2009
Proverbs chapter 8
vs 1
The idea being, I suppose, that wisdom and understanding don't just sit in their house playing chess, waiting for you to come knock on the door - sometimes, they positively call out, making their presence known.
vs 2
The most obvious place on the road, I wager.
vs 3
Again, a place you are going to notice someone. You'll remember that Absolom stood here on a chariot to get people's attention.
vs 4
Big city, then.
vs 5
I want to make this clear. This is a call for people who are not wise to become wise. The Bible simply does not allow for people who say, "Oh, this is who I am, and I'm staying this way, even though it's bad." Bollocks. I think we all need to hear this sometimes.
vs 6
Wisdom I suppose by definition is worth listening to and is going to be right. A bit like me, but a girl.
vs 7
Not falsity, which is what I would have thought would be the opposite of truthfulness. But no, wickedness, once again firmly stamping the value judgements on wisdom that we so much don't want to be there.
vs 8
Justice cannot be had without wisdom, and I think the more we get an idea of what wisdom is, the more we would begrudgingly have to agree with it. And anyone who has had anything to do with the legal system knows that it's not enough to have smart people determining what happens to other people, because smart people are a) bastards and b) not really all that smart eventually.
vs 9
Unfortunately, as we have learned at least once already in Proverbs, to gain wisdom needs a little bit of wisdom. It's like the dehydrated water of the attributes world. But even a fool who realises he is a fool has enough wisdom to realise, I guess. It's like when they get really, really obese people to start doing exercises. They don't get them doing boxing or sit-ups, or to touch their toes. They get them to clap along with the music. Start somewhere.
The idea being, I suppose, that wisdom and understanding don't just sit in their house playing chess, waiting for you to come knock on the door - sometimes, they positively call out, making their presence known.
vs 2
The most obvious place on the road, I wager.
vs 3
Again, a place you are going to notice someone. You'll remember that Absolom stood here on a chariot to get people's attention.
vs 4
Big city, then.
vs 5
I want to make this clear. This is a call for people who are not wise to become wise. The Bible simply does not allow for people who say, "Oh, this is who I am, and I'm staying this way, even though it's bad." Bollocks. I think we all need to hear this sometimes.
vs 6
Wisdom I suppose by definition is worth listening to and is going to be right. A bit like me, but a girl.
vs 7
Not falsity, which is what I would have thought would be the opposite of truthfulness. But no, wickedness, once again firmly stamping the value judgements on wisdom that we so much don't want to be there.
vs 8
Justice cannot be had without wisdom, and I think the more we get an idea of what wisdom is, the more we would begrudgingly have to agree with it. And anyone who has had anything to do with the legal system knows that it's not enough to have smart people determining what happens to other people, because smart people are a) bastards and b) not really all that smart eventually.
vs 9
Unfortunately, as we have learned at least once already in Proverbs, to gain wisdom needs a little bit of wisdom. It's like the dehydrated water of the attributes world. But even a fool who realises he is a fool has enough wisdom to realise, I guess. It's like when they get really, really obese people to start doing exercises. They don't get them doing boxing or sit-ups, or to touch their toes. They get them to clap along with the music. Start somewhere.
Thursday, November 12, 2009
Proverbs chapter 7
vs 19
You would think this would be about her getting caught - but I mean, she's doing all this publicly on the street! So it's as much her just increasing the suggestiveness - well, out and out blatant proposal.
vs 20
I suppose the full purse indicates how long he intends to be away by how much he expects to spend on the trip.
vs 21
It's not even the looks, or certainly not only the looks. But she makes such open offers and such suggestive arguments that her point is clear. It's interesting, I don't know if we'd be so straight up about it if we were writing to our sons today.
vs 22
And the guy falls for it - not that it's a trick, so much, but a trap.
vs 23
And the point is that it is a deadly trap, and that things that stumble into traps generally do so because they don't realise it.
Note that he doesn't explain how it is deadly - he has already done that, and they should know.
vs 24
Because obviously this is deadly important.
vs 25
Note that although it's a trap, they are now aware of it and so it is their responsibility to not stumble into it.
vs 26
She's a man eater, as it were. Of course, it's not like she's a serial killer or something. The point is that she has ruined men to the point of death.
vs 27
And same again, although I love the idea of a highway to the grave. So the last verse is mostly about the number of people she has brought low, and this is more about how speedily her path leads there.
It will be nice to get to some more wholesome proverbs.
You would think this would be about her getting caught - but I mean, she's doing all this publicly on the street! So it's as much her just increasing the suggestiveness - well, out and out blatant proposal.
vs 20
I suppose the full purse indicates how long he intends to be away by how much he expects to spend on the trip.
vs 21
It's not even the looks, or certainly not only the looks. But she makes such open offers and such suggestive arguments that her point is clear. It's interesting, I don't know if we'd be so straight up about it if we were writing to our sons today.
vs 22
And the guy falls for it - not that it's a trick, so much, but a trap.
vs 23
And the point is that it is a deadly trap, and that things that stumble into traps generally do so because they don't realise it.
Note that he doesn't explain how it is deadly - he has already done that, and they should know.
vs 24
Because obviously this is deadly important.
vs 25
Note that although it's a trap, they are now aware of it and so it is their responsibility to not stumble into it.
vs 26
She's a man eater, as it were. Of course, it's not like she's a serial killer or something. The point is that she has ruined men to the point of death.
vs 27
And same again, although I love the idea of a highway to the grave. So the last verse is mostly about the number of people she has brought low, and this is more about how speedily her path leads there.
It will be nice to get to some more wholesome proverbs.
Wednesday, November 11, 2009
Proverbs chapter 7
vs 10
Note that although she might be dressed like a prostitute, that doesn't necessarily make her so. But she had a crafty intent, and so whether she's a prostitute or an adultress, she is attempting to tempt the young man.
vs 11
This definitely makes it sound like she is married, but that she doesn't take the marriage vows seriously - defying her husband's authority. Never at home - it could mean that she is just away from home a lot - that in itself could be a rebellious thing for women in that culture.
vs 12
In fact, that seems to be the suggestion in this verse - that rather than being at home like a good wife, she's on display on the street corners like a prostitute.
vs 13
Brazen face - I guess the fact that she is prepared to kiss this young man in public, not to mention flaunt herself in prostitute's clothes and stand on street corners. She is acting in direct contravention of cultural norms, as well as God's laws.
vs 14
She means she has done religious service! She is tempting him with food from a sacrifice. I mean, talk about low. "Hey baby, I've got what's left of the communion wine. Come around and let's party."
vs 15
She makes it sound like she is looking for him specifically. Perhaps she is, perhaps she was just looking for someone to share her communion wine with.
Yes, I know it's anachronistic.
vs 16
Pretty bald reference to the bed there.
vs 17
There's another one. That bed is being made out to sound mighty comfy.
vs 18
Well, I think from the context it's pretty obvious what kind of love she's talking about.
Note that although she might be dressed like a prostitute, that doesn't necessarily make her so. But she had a crafty intent, and so whether she's a prostitute or an adultress, she is attempting to tempt the young man.
vs 11
This definitely makes it sound like she is married, but that she doesn't take the marriage vows seriously - defying her husband's authority. Never at home - it could mean that she is just away from home a lot - that in itself could be a rebellious thing for women in that culture.
vs 12
In fact, that seems to be the suggestion in this verse - that rather than being at home like a good wife, she's on display on the street corners like a prostitute.
vs 13
Brazen face - I guess the fact that she is prepared to kiss this young man in public, not to mention flaunt herself in prostitute's clothes and stand on street corners. She is acting in direct contravention of cultural norms, as well as God's laws.
vs 14
She means she has done religious service! She is tempting him with food from a sacrifice. I mean, talk about low. "Hey baby, I've got what's left of the communion wine. Come around and let's party."
vs 15
She makes it sound like she is looking for him specifically. Perhaps she is, perhaps she was just looking for someone to share her communion wine with.
Yes, I know it's anachronistic.
vs 16
Pretty bald reference to the bed there.
vs 17
There's another one. That bed is being made out to sound mighty comfy.
vs 18
Well, I think from the context it's pretty obvious what kind of love she's talking about.
Tuesday, November 10, 2009
Proverbs chapter 7
vs 1
Wisdom is like cargo - you can store it up. You can actually gain more and more.
vs 2
Again we are looking at how much we should value wisdom.
vs 3
Wisdom should affect both what you think and feel, but also what you do with your hands.
vs 4
The idea of being related to wisdom and insight is an interesting one. The family connection is obviously a strong one, especially when this was written. It means you can say, "I am from the house of wisdom".
vs 5
This intrigues me. Are wisdom and insight helping you to keep away from the woman because you are related to them, or just because they are wisdom and insight? Is this an extension of the earlier metaphor, is what I'm asking. I don't think it is. But it almost seems to flow, although I can't really make that statement without reading the Hebrew I guess, and being some sort of scholar.
vs 6
...Okay. I guess you did.
vs 7
I think the context means "among those with even little sense, I saw one that outranked them all in the senselessness department".
vs 8
So here is Solomon looking out the window at some young man who is making his way down to the corner where the adulterous woman lives.
vs 9
It's the wrong time of day, is the point. When night falls, that's when people do their bad things.
Wisdom is like cargo - you can store it up. You can actually gain more and more.
vs 2
Again we are looking at how much we should value wisdom.
vs 3
Wisdom should affect both what you think and feel, but also what you do with your hands.
vs 4
The idea of being related to wisdom and insight is an interesting one. The family connection is obviously a strong one, especially when this was written. It means you can say, "I am from the house of wisdom".
vs 5
This intrigues me. Are wisdom and insight helping you to keep away from the woman because you are related to them, or just because they are wisdom and insight? Is this an extension of the earlier metaphor, is what I'm asking. I don't think it is. But it almost seems to flow, although I can't really make that statement without reading the Hebrew I guess, and being some sort of scholar.
vs 6
...Okay. I guess you did.
vs 7
I think the context means "among those with even little sense, I saw one that outranked them all in the senselessness department".
vs 8
So here is Solomon looking out the window at some young man who is making his way down to the corner where the adulterous woman lives.
vs 9
It's the wrong time of day, is the point. When night falls, that's when people do their bad things.
Monday, November 09, 2009
Sermon: Jesus, who is this man? Jesus' Position
Looking at Jesus' Life: His Position
- Looking at the expectations people had for a messiah, and how Jesus filled them. These claims are worth considering.
King of the Jews: (political,military leader - John 18:36)
Judge: (bringing judgement on the ungodly - John 5:22)
Prophet: (proclaiming the Lord - Luke 4:16-21)
High Priest: (destroy the temple, rebuild it in 3 days - John 2:19)
Lamb of God: (takes away sin of the world - John 1:29)
Son of Man: (give his life as a ransom for many - Mark 10:45)
Expectations: what we expect from God is not always what God has promised to give.
- also, our expectations are often rooted in our context.
Desire: people at the time were really keen for a messiah. What do we desire? Matt 24:27-34
Fulfilment: Jesus fulfilled prophecies about the coming messiah. He is God's Messiah.
http://www.jewfaq.org/mashiach.htm
http://www.jewsforjudaism.org
Words
Our titles say a lot about who we are. In today's highly competitive job market, and in a culture where presentation is everything, people are often looking to squeeze every bit of status and good impression out of previous employment. After a little research online, I have discovered that I can describe my employment history like this:
I began my employment during high school at a golf driving range as a reclamation and hygiene officer (collecting and cleaning golf balls), before a brief stint as an underwater ceramics supervisor (washing dishes) and an environmental service engineer (cleaner) at a local bowling club. When I started university, I was able to snag a job as a beverage consultant (salesman in a bottle shop) before finding my feet as a petroleum transfer technician (petrol station attendant). From there, I was a projects manager (sub-editor of a magazine), and went on to become a director of first impressions (receptionist), before finally finding myself in the field of digital text management (typist).
With these inflated titles, though, comes an expectation of greatness. Imagine looking through the singles ads in a dating service, and seeing, “Young Underwater Ceramics Supervisor seeks new adventures with the right girl”. You think the guy goes deep sea diving to fix oil rig facilities or something! You're in for a rude shock if you answer that advert and meet a dishwasher.
Last week, this week and next week we are looking at the life of Jesus. As Ben said last week, we can't fully appreciate the importance of Jesus' death without understanding something of who he was in life. Ben last week looked at Jesus' power – how with few words, but mighty actions, Jesus made it obvious that he was something other that an ordinary man. But this week, we're going to look at Jesus' position in the world – the various titles that people gave to him, and that he gave to himself. With those titles came expectations about how Jesus would do things, about what his job description was. The most important title is sort of a catch-all that covers a wide range of meanings, and meant different things to different people. That title was Messiah in Hebrew, or Christ in Greek. The actual meaning of the word is 'anointed one', and refers to the spiritual anointing that God would put onto someone to mark them out as a special servant to him. You might remember that the early kings of Israel were anointed in this way, and this was represented by a sort of coronation ceremony where they would be anointed with oil.
The problem is that when a position is defined broadly as “A servant of God who will be anointed by his Spirit”, people start reading their own situation and their problems into the idea, and seeing the messiah as being specifically designed for their circumstances. So while the idea of a messiah was not new for the Jews, by the time of the first century when Jesus actually came, so many people had so many different ideas about what exactly the messiah's role was going to be, that there was confusion and disagreement about exactly what Jesus should be doing if he really is the messiah. So we end up with a long list of expectations that the people at Jesus' time were expecting from the Christ, many of which started off as based in the Bible, but were understood to do with their specific situation or desires in mind.
The Jews at the time were a people defeated. They were living under the governance of the Roman Empire, paying taxes to Caesar, and so felt that the land that God promised them was not truly theirs any more. In this context, some people expected a physical warrior or a political leader to be sent from God, because at the time the Jews didn't have for themselves a king in David's line, or a throne to put him on. They were looking for a messiah in the line of David, a king who loved God and who would be a brave and powerful warrior - who could unite the Jews, defeat the Romans and claim back the land that was theirs by divine providence. This would be the fabled King of the Jews – a king in David's line who could reign over God's people and solve their political problems. But Jesus died, crucified by the Roman government. The Romans weren't defeated, they didn't leave Judea. In a few years, they would burn the temple down. So how could Jesus be this messiah king? The messiah is God's chosen, he can't fail!
Some looked for a moral messiah – a judge sent by God to deal with the inappropriate lifestyle that many were living at the time. To a greater or lesser extent the Jews had learned the lesson of the exile – that God hated idolatry – and they now spurned any form of religious idols in their city. But alcoholism and prostitution were still abundant, as were greed, oppression of the weak, exploitation and injustice. People looked to God to send a judge who would bring down a sentence and a punishing decree on those who were living ungodly lives. But Jesus didn't seem to do that. In fact, he was busy partying with the drunks, eating with the traitorous tax collectors, talking with the prostitutes, standing up for the adulteress. How could God's chosen Messiah do such things? How could he fail to judge those people for their wrong living?
Still others looked for more of a spiritual awakening. It had been 400 years since God had last spoken to his people through a prophet. 400 years of silence from God, and his people were desperate for a new word. They wanted a great prophet like Elijah, or Jeremiah, to come and proclaim the message of God. They wanted a promised prophet who would come and usher in the Day of the Lord – the beginning of that wonderful time where God would judge the evil of the world, call the faithful to himself, and be with his people forever. But Jesus seemed to say things that no other prophet would ever say. He wasn't claiming simply to speak the words that God had spoken to him. He was claiming that these were his own words! He was actually claiming to be God, the great “I Am”! How could the Messiah, the servant of God, blaspheme in such a way?
There were those who were looking to God to send a great High Priest who would bring God's proper religion back to the people of Israel. Remember, at this time the Jews had two high priests and several religious factions, and no doubt there was any number of arguments about how the temple rites and rituals should be done in the face of Roman occupation. But how could the Messiah speak out against the religious orders? How could he turn over the tables of money changers in the temple? He actually said cryptic things about the temple being destroyed, and him being able to rebuild it in three days. He failed to follow Sabbath laws. He talked about worship not taking place in Jerusalem, where the temple was, but “in spirit and in truth” – and he talked about that with a Samaritan woman, not even a Jew! What sort of messianic High Priest would that be?
Even John the Baptist had his own ideas about what the Messiah would be like, and he knew that it was Jesus, because God told him! When John the Baptist sees Jesus, he says, “It's the Lamb of God who takes away the sin of the world!” And we think, “Ahh, now someone gets it. Now someone understands.” But there is a problem – not even John the Baptist really understood what Jesus' mission was. When John the Baptist calls Jesus the “Lamb of God”, the picture is obviously one mainly of the passover lamb. But this is not a lamb that takes away sins – this is a lamb that protects Israel from judgement and redeems Israel as God's people from slavery in Egypt. At the time, people were talking about the picture of a warrior lamb, a young ram who would conquer for God. John the Baptist talks about Jesus taking sin away, but is he going to do that as a sacrificial lamb, or as a warrior lamb? Remember that when John is in prison and hears about Jesus' ministry, he actually sends his disciples to Jesus to ask, “Are you the one who was to come, or should we expect someone else?”
All of these people had their own thoughts, their own ideas about what kind of Messiah was really needed, and what sort of things God should be doing in their situation. But they were all, to a greater or lesser extent, confused or mistaken. They were confused or mistaken because they allowed their own concerns, their own situation, blind them to the big picture, to God's will. God knew what was really required, what the big problems were, and Jesus came as Messiah to deal with the problems that God saw as important. And this is by no means merely an ancient problem. We must confess to doing the same thing today. How often do we look at our situation and say, “I wish God would do this,” or, “Why doesn't God do that?” Think of the most common questions that our society asks about God. Two books written by John Dickson are, “If I were God, I'd end all the Pain” and “If I were God, I'd make myself Clearer”. These are common questions – why does God allow pain in this situation? Why doesn't God make himself more obvious to me? People ask those questions most usually because their own lives have been touched with pain, or because they can't seem to see God at work in their lives. But even Christians make this mistake. We pray for things, and then if we don't see our prayers answered in the exact way we think they should be, we get discouraged, we wonder if God is doing anything at all.
Let's all be aware of this, and strive to understand God's will, and his plan, before we question how he goes about fulfilling it. The more closely we follow God's plan, the more in touch we are with him, the less likely we are to be surprised by what he does, or at least we'll have a better understanding that his ways are best, even if we don't understand them.
What was God's plan? It was something that no-one had foreseen. God would come into the world as a human, to live a human life, but perfectly. Jesus would be the son of God, God's representative in every way on earth. And he would then die as a sacrifice to pay for the sins of humanity that keep them separated from God. This, to God, was the big problem that needed solving. Jesus explains it in Matthew 16:21, “Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life.” Even the apostle Peter, after he had recognised that Jesus was not only the Christ, but was God's very own Son, could not agree with Jesus telling them about God's plan working this way. “Never, Lord!” he said. “This shall never happen to you!”
But it did happen. It happened exactly as Jesus said it would. Because God's plan was more far-reaching than any of the Jews at the time had ever considered. Jesus gave himself the title, 'Son of Man'. It was a lesser known title from the book of Daniel, and when he used it, people weren't sure what to expect. But he was able to clarify why God had sent him as his special servant, anointed by the Spirit. Jesus made it clear in Mark 10:45, when he said, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Jesus was going to die as a ransom payment, to free God's people from their slavery to sin. And he would rise back from the dead three days later to prove that this is what he had done.
Because, you see, Jesus is the King of the Jews. He freely admitted it to the religious leaders and to Pontius Pilate. But he did not admit this because he was a political ruler, come to defeat the Romans. Jesus claimed to be King of the Jews because he is in fact the King of all Kings, because Jesus is God. Jesus has power over every ruler on the earth, he controls every nation. His death wasn't a failure – it was key to his success. John would later write in his book of Revelation, 17:14, “the Lamb will overcome them because he is Lord of lords and King of kings”.
Jesus is the great judge, who comes to bring judgement on the world. But not yet. When judgement comes, it will come through the Son. Jesus will sit in judgement over all people, to hold them to account for their sinful lives of rebellion against God. But first, he came to give people a warning, to call them to repent: to turn their lives around, and follow God rather than living their lives against him. He reached out to those who others wouldn't, to offer them a chance to hear this message and be saved from judgement. And so it was the drunks, the prostitutes, the traitorous tax collectors who heard this warning and took the warning seriously, because they could see how obviously bad their lives were.
Jesus is the great prophet. He brought the word of God to people, and it was his words, because Jesus is God! It's not blasphemy to say you are God if it's true. He read out the prophecy of Isaiah concerning him, which said, “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favour,” to which he said, “Today, this scripture is fulfilled in your hearing.” He was the one God sent to shout out the good news that God wanted to fix the broken relationship, he wanted to start the time of God's favour with his people.
Jesus was the greatest High Priest possible. Being God, he could come into the presence of God to intercede for humanity without any consideration of sinfulness blocking his path. He was able to transcend the need for temples and sacrifices, by offering a once off sacrifice of himself, to take away sin. So the destruction of the temple does not mark the failure of Jesus as Messiah, because he replaced the temple services by interceding between people and God directly, so that they can worship God in spirit and in truth. When Jesus died, this was signified by the temple curtain miraculously tearing in two, symbolising that there was no longer a barrier between people and God. The book of Hebrews says this in 4:14 “Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.”
So Jesus is the Lamb of God – a sacrifice for sins in his death, and an almighty conqueror over the power of sin and death in his resurrection. God ended up having all the elements of the Messiah existing in Jesus, but they were there in a way to deal with the problems as he saw them, not simply the problems the people wanted solved. This Jesus, the Messiah, the Christ, is the Jesus who died for us. King of Kings, Great Prophet, Judge, High Priest, and Son of God.
We should give the Jews some credit – at least they were looking to God for answers! They knew enough to know that God was going to send a Messiah, and so they had faith, and were looking for that messiah to come, even if they got the details wrong. As we wrap up today, let me ask you – are you looking forward to what God has planned? Because Jesus is coming back – to judge, and to usher in the Time of the Lord's Favour in its fullness. Just as the Jews looked for a Messiah from God, so we should be looking to Jesus' return, as he promised In Matt 24, “For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. Wherever there is a carcass, there the vultures will gather.
"Immediately after the distress of those days "'the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.'
"At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.”
The return of Jesus is going to be loud, brilliant, and above all obvious. You won't be able to mistake it. Everyone will see it and hear it. That is what God has promised. Is that what we look forward to? Is that what we desire – for God to set everything right by the second coming of his Messiah? We know he's coming – he told us! And while we know that God will work in this world for the good of those who love him, we also know that ultimately our desire for justice, judgement, and an eternity without pain or suffering will be made reality on that day, and not before. As Christians, that is where our hope lies. Any other hope, that isn't in God's will, is ultimately in vain.
Do you live your life in the certain knowledge that Jesus is coming back, and when he does, all this that we know now will be gone? Do you live in the knowledge that only the things we do for eternity will matter? That all our problems will then be solved? Does that knowledge impact how you live your life? To know that injustice, and pain, and sin and suffering are transient, but justice, and love, and joy and relationship with God are eternal? Is Jesus going to come and find you with your hands in the air going, “Yes, finally! He's back, Woohoo!” or is he going to come and find you staring in disbelief, mourning at the realisation of the truth, saying, “Why didn't I take this seriously?”
Let's pray...
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