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.
Monday, November 23, 2009
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...
Wednesday, October 28, 2009
Sermon prep!
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.
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.
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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