Category: Lessing2014 - Wittenberg Door Campus Ministry

Malachi

8/21/2018

Tuesdays are for the Old Testament
8/21/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 39, “Malachi” pp. 551-559.

The book of Malachi focuses on God as the one who has given gifts to Hs people. Some have rejected those gifts (Lessing 2014, 551). Lessing notes that the book provides very little information about the author, location, or time. However, it seems to fit the same context as Ezra and Nehemiah in the 5th century B.C. The book may be anonymous. The name “Malachi” means “My Messenger” so could be simply an identification such as “the prophet.” However, Lessing thinks it likely that the book was written by one individual. The name “Malachi” does not seem an unlikely identifier (Lessing 2014, 552).

The text is focused on questions and answers, using some twent-two rhetorical questions (Lessing 2014, 552). Most scholars divide the content into six basic arguments (Lessing 2014, 552). The questions ask about failings of the people, which are then answered by God’s call to repentance for sin.

Lessing sees Malachi as a post-exilic prophet in part from his use of the Persian word for governor. He also finds the issues addressed to be similar to those in Nehemiah (Lessing 2014, 554). Some texts suggest that malachi is Ezra, but Lessing thinks that unlikely.

Important themes in Malachi include God’s election (Lessing 2014, 554). Even during their exile God has a chosen people. The concept of home, family, and community is also very important (Lessing 2014, 555). This is where we find fulfillment. The community takes priority over the individual. Lessing finds Christ in Malachi as the coming one whose name will be recognized as great (Lessing 2014, 557). He is the “Sun of Righteousness” (Malachi 4:2) who heals his people. This Christ will be introduced by a forerunner, who the New Testament identifies as John the Baptist (Malachi 3:1, Mark 1:2). The people of Judah, moved to sorrow over their sin, will be restored by God’s mercy. This is the good news of the Day of Yahweh (Lessing 2014, 558).

Zechariah

8/14/2018

Tuesdays are for the Old Testament
8/14/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 38, “Zechariah” pp. 541-550.

Lessing begins this chapter by observing that Zechariah is both lengthy and obscure. Among the Minor Prophets, this is both the longest and the most difficult book (Lessing 2014, 541). We do know that Zechariah returned from Babylon with Joshua the priest in 533 B.C.

There is some debate in the scholarly community about authorship. Because in matthew 27:9 a quote from Zechariah 11:12 is apparently attributed to Jeremiah, there have been continued questions about the identity of the author. Lessing considers that the quote is from Zechariah but an allusion is also made to Jeremiah, which is a larger and better known book. This could have led to the ascription. The structure of Zechariah is coherent and the text does not seem to be written by Jeremiah (Lessing 2014, 541).

The text of Zechariah reflects the understanding of events we would expect of a priest (Lessing 2014, 542). The visions largely look to an apocalypse. The visions are organized in a chasm rather than a chronolgoical arrangement (Lessing 2014, 544). There are three statements of dates, placing the prophecies about 520-518 B.C. Lessing summarizes the historical setting in some detail.

Important theological themes in Zechariah include divine justice (Lessing 2014, 545). In this view of justice, God’s people are active socially and politically for the good of God’s people. God’s holiness also features prominently in zechariah (Lessing 2014, 546). God’s glory will spread from a localized presence to the entirety of Jerusalem. Christ is portrayed in the guise of a divine messenger (Lessing 2014, 547). He serves as a king and priest, but as a messenger is also a prophet. Especially chapters 9-14 foreshadow the passion of Christ. Throughout Zechariah the sinful actions of the nations who reject God will be confronted in God’s judgment (Lessing 2014, 548). By his grace, God prepares a city of holiness and safety for his people

Haggai

8/7/2018

Tuesdays are for the Old Testament
8/7/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 37, “Haggai” pp. 533-540.

The prophet Haggai is a vague figure. Lessing is unsure even if he had been taken into exile and returned. His prophetic work, however, is focused on Jerusalem and is very concerned with the temple (Lessing 2014, 533). The prophecies, written in the third person, have suggested that one of Haggai’s followers actually wrote the book. However, Lessing notes that third person prophecy is common. It is not unreasonable to assume Haggai would have written this way (Lessing 2014, 534).

The text of Haggai is full of chronological markers, all within a span of four months. The book is in prose (Lessing 2014, 534). The prophecies urge reconstruction of God’s temple. This is consistent with the promise of reconciliation. God’s people and their temple are restored (Lessing 2014, 534). Lessing notes that this is technically not a return from captivity. The people who moved to Judah were born in exile. Additionally, most of the Judahites were never deported (Lessing 2014, 535). The resettlement looks more like a number of small waves of immigration. The reconstruction of the temple had been permitted some years earlier but was delayed. Haggai spurs the plan into action (Lessing 2014, 536).

Important themes include Yahweh as the ruler of armies (Lessing 2014, 536). He stands above all the force of the Persians. Christ is seen in the one who is the new temple, full of glory (Lessing 2014, 537). We see the idea of sin in the people’s self-serving priorities (Lessing 2014, 538). They are overly concerned with their own wealth and possessions rather than God. The message of Haggai calls the people to repentance which works God’s grace.

Why Do the Righteous Suffer?

7/24/2018

Tuesdays are for the Old Testament
7/24/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 35, “Habakkuk” pp. 517-524.

Lessing notes that Habakkuk seems very interested in a plain understanding of God’s revelation. The prophet, writing after 612 and maybe as late as 587 or 586, speaks of the terror brought upon Judah, reflecting on God’s answers (Lessing 2014, 517).

The various manuscripts of the book do have some differences. Particularly, some versions do not contain a psalm found in chapter 3. However, the text on both sides of the psalm is consistent, suggesting one author. The manuscripts affirm the author to be Habakkuk (Lessing 2014, 517).

The text is identified as an oracle with elements of lament (Lessing 2014, 518). The prayers and the psalm in chapter 3 are easily recognized as such. Text critics have, predictably, made numerous attempts to purify or correct the text (Lessing 2014, 519). Of more interest to Lessing is the question of the identity of the wicket attackers. Judah was under attack by various groupos, culminating in the Babylonian invasion (Lessing 2014, 519).

Habakkuk’s great question is the suffering of the righteous (Lessing 2014, 520). Why does God not seem to help? The evil in Judah were going to be destroyed by the evil invaders. There is no direct answer, but God assures Habakkuk that the Babylonians will also fall (Lessing 2014, 521). Meanwhile, God’s people are to live in faith. There will be a time of restoration. Lessing describes this as the message of Romans, some 600 years later (Lessing 2014, 522).

Lessing notes that Jesus is seen in the New Testament as a prophet who is moved to sorrow and laments over the hardship his people endure (Lessing 2014, 523). God is described in Habakkuk as the one who will eventually bring relief by his grace.

Assyria the Lion

7/17/2018

Tuesdays are for the Old Testament
7/17/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 34, “Nahum” pp. 507-516

The text of Nahum gives us very little information about the prophet. Lessing suggests the town of Elkosh may have been in southwest Judah, but he considers this merely a guess (Lessing 2014, 507). Nahum addresses the people of Nineveh. Unlike in the time of Jonah, they do not repent for Nahum.

A semi-acrostic poem in 1:3-7 has sparked debate about the correct location and role of the poem. This, according to Lessing, is the largest textual debate (Lessing 2014, 507). The prophecies are vivid and poetic (Lessing 2014, 50). Lessing sees the book as having logical divisions which correspond closely to the chapter breaks (Lessing 2014, 508). While the text does not have any major difficulties, lessing notes that the versification has some differences (Lessing 2014, 509).

Nahum is concerned with the role of Assyria, which is typically compared to a hungry lion (Lessing 2014, 509). Lessing summarizes some elements of Assyrian history. Nahum describes Nineveh and the Assyrians as a wicked and bloodthirsty culture (Lessing 2014, 510). God’s judgment falls on this very violent society. Lessing considers that the prophecy was probably written during the period 663-612, before Nineveh fell (Lessing 2014, 510).

Divine vengeance is a major theme in the book (Lessing 2014, 511). Lessing is clear that the biblical view of divine vengeance is a just retribution (Lessing 2014, 512). The goal of God’s actions is a gospel of restorative peace (Lessing 2014, 513).Christ is seen as the goodness of God in Nahum (Lessing 2014, 513). The sin of Nineveh leads to judgment. This, in turn, is followed by grace (Lessing 2014, 514).

God Preserves a Remnant

7/10/2018

Tuesdays are for the Old Testament
7/10/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 33, “Micah” pp. 497-506.

Lessing opens this chapter by observing that Micah is often overshadowed by Amos, Hosea, and Isaiah, all from the same time period (Lessing 2014, 497). However, Micah contains some very well-known passages.

Micah is not known for his parentage but for his hometown, near Gath. Micah made much of his rural background but defended his role as a genuine prophet (Lessing 2014, 497).

The frequent restoration passages in Micah have suggested to some that Micah was a post-exilic compilation. Lessing affirms the possibility of predictive prophecy, so doesn’t have a problem with unity of composition prior to the events (Lessing 2014, 498).

Micah basically divides into three parts: chapters 1-3, 4-5, and 6-7. The ideas generally flow from judgment to forgiveness (Lessing 2014, 498). The work of Micah was between 751 and 687 B.C. There are addresses about both Samaria and Jerusalem (Lessing 2014, 500). This time was characterized by economic and military turmoil. The rising power of Assyria along with demographic shifts caused considerable cultural confusion.

Micah’s prophecies give an important role to the idea of a remnant (Lessing 2014, 501). God always plans and succeeds in saving some people for himself. The theme of disaster is also prominent (Lessing 2014, 502). God’s control of the world extends to his bringing disaster, if needed, to resolve a conflict. Christ is pictured in the new David coming to rule Israel (Lessing 2014, 503). He is both gentle and mighty. He is the one who works peace and brings light out of darkness. By his power he confronts sin. As the merciful Lord he will lead his people out of sin.

The Irony of Disobedience

7/3/2018

Tuesdays are for the Old Testament
7/3/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 32, “Jonah” pp. 487-496.

Lessing identifies Jonah as one of the Old Testament stories that a very large number of people would know, at least in part (Lessing 2014, 487). The events in the book are set in the mid 8th century B.C., However, there has been debate about the time of composition, if not the date of the events. The book is referred to in the 3rd century. There is a mention of a “Jonah ben Amittai” in 2 Kings, placing the person around the beginning of the 8th century. Lessing considers various data suggesting late composition and concludes that there is a good possibility of an early date being correct (Lessing 2014, 488).

Lessing observes there is no clear genre for the book. It doesn’t exactly fit any of the categories usually in use. The language seems to assume it will be understood as a factual account (Lessing 2014, 489). However, the book is full of irony, especially that of the prophet disobeying God and every other character being obedient. The book does essentially divide in half. The journey to Nineveh takes the first half, while Jonah’s work in Nineveh comprises the second portion (Lessing 2014, 490). Throughout the book, God is intent on relieving evil.

Lessing notes that Jonah’s time was a period of instability in Nineveh (Lessing 2014, 491). Assyria was weak and in disorder. Lessing notes that many of the historical oddities in Jonah can be easily explained, but that the text still makes striking claims of God’s activity.

Though Jonah is a very brief book, the text is regularly used in church readings. The important idea of divine repentance arises. This is the question of how God can change his mind (Lessing 2014, 493). The coming of God’s word to a prophet and to others is also prominent (Lessing 2014, 494). The overall message is that God gives grace to all who will hear his voice (Lessing 2014, 495). This, of course, is also the central message of the Bible.

Real Anger against Real Sin

6/26/2018

Tuesdays are for the Old Testament
6/26/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 31, “Obadiah” pp. 481-486.

Obadiah, the shortest of the Old Testament books, speaks against the people of Edom (Lessing 2014, 481). Lessing provides a brief summary of the historic dispute between the people of Jacob and those of his brother Esau, the fathers of Israel and Edom.

Higher critics have postulated a break between verses 14 and 15, assigning the portions before and after to different authors (Lessing 2014, 482). The division, however, seems arbitrary. Lessing sees no reason not to consider the text as the work of one author.

The text begins with “an oracle against Edom” and continues with judgment against all other nations (Lessing 2014, 482). The outcome in the prophet’s view is restoration of Israel.

Obadiah has very little historical data. Therefore, scholars can date it anywhere from 850 B.C. to 450 B.C. (Lessing 2014, 483). Lessing suggests that some portions of Obadiah may be dependent on Jeremiah chapter 49. He suggests a date between 587 and 553.

Major themes in Obadiah are divine retribution, judgment, and a cup of God’s wrath (Lessing 2014, 484). Christ may be seen in the concept of God’s judgment on his enemies and his restoration of his people. The sin of pride, as pictured in Obadiah, brings burning judgment (Lessing 2014, 485). However, those who seek refuge in God will receive his grace.

Grace Turned to Wrath

6/19/2018

Tuesdays are for the Old Testament
6/19/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 30, “Amos” pp. 469-480.

Lessing identifies Amos as an early 8th century prophet sent to the Northern Kingdom from Judah. The book uses ten names for God and refers to God 86 times in just nine chapters. The prophecies speak of God’s fury poured out on Israel (Lessing 2014, 469). Lessing provides a list of passages which are sometimes considered not to originate with Amos. Form and redaction critics, as we might expect, assign a significant role to people in the centuries after Amos (Lessing 2014, 470).

Amos has several distinctive literary features. Lessing notes a number of recurring phrases which Amos seems to use as structural connections (Lessing 2014, 471). Amos uses a number of genres, including oracles, numbered lists, hymns, and narrative. The idea of an earthquake is a strong unifying theme in Amos. The prophet also creates statements of divine judgment from God’s promises. The same God who has redeemed Israel may proclaim judgment upon the people (Lessing 2014, 472).

Lessing gives us some detail of the history of conflict between the Aramaic and Assyrian people and Israel. From the late 9th century into the 8th century some of the international hostilities were temporarily slowed (Lessing 2014, 473). In the time of Amos, Israel went through a time of aggressive expansion.

Amos, as the first of the writing prophets, receives much attention (Lessing 2014, 475). Counter to some of the critical scholars, Lessing sees Amos as emphasizing continuity with the Pentateuch, rather than being a theological innovator (Lessing 2014, 475). His emphases include justice and righteousness. The concept of the “Day of Yahweh” is also prominent in Amos (Lessing 2014, 476). This is a day when God’s grace turns to wrath against his enemies. The concept of God’s creation is also important in Amos (Lessing 2014, 477). God’s creation of earth is in contrast with man’s created political and cultural institutions. The realm of humans has violated God’s natural law, thus meriting judgment. Nations are guilty of acting against their own morality (Lessing 2014, 478).

Lessing sees the earthquakes in Amos as a foreshadowing of Jesus’ death and resurrection (Lessing 2014, 478). He also finds the image of God as a lion to foreshadow the New Testament concept of Jesus as the “Lion of the tribe of Judah” (Rev. 5:5). God exposes the sins of his people, then proclaims redeeming grace (Lessing 2014, 479). The final goal of God in Amos is the redemption of the world.

Locusts Calling for Repentance

6/12/2018

Tuesdays are for the Old Testament
6/12/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 29, “Joel” pp. 461-468.

Joel is a book which leaves us with several unanswered questions. Lessing notes that the Old Testament tells of many people named Joel. There is no historical context or mention of a king. Dating is, therefore, difficult (Lessing 2014, 461). Despite the efforts of form critics, Lessing finds that “the book of Joel is a coherent literary piece in that it presents Yahweh’s response to a time of national calamity” (Lessing 2014, 461). there is an overall logical structure at work. Lessing notes Joel’s striking use of parallelism and metaphor. There are many parallels with other prophetic books as well as internal parallels.

Joel uses the setting of a plague of locusts to call people to repentance (Lessing 2014, 462). Lessing finds no serious textual difficulties with the book. The historical issues are more problematic. Lessing finds elements which could place the text anywhere from the second to ninth centuries B.C. (Lessing 2014, 463). However, the suggestion of people of Israel scattered in other nations may well place the text after 515 B.C., when Judah returned from Babylon (Lessing 2014, 464).

The theme of a locust plague may be taken quite literally. It could also easily refer to a military invasion (Lessing 2014, 464). Lessing also notes a significant theme of God’s authority over various nations. The work of the Holy Spirit to empower God’s people as prophets is also substantial (Lessing 2014, 465). The concept of intercession for divine help drives Lessing’s attention to the role of Jesus as the one who intercedes for his people and gives them the Holy Spirit (Lessing 2014, 466). God responds to repentance by delivering grace to his people. His abundance poured out on people is the sign of God’s grace.

A Family Picturing God and His People

6/5/2018

Tuesdays are for the Old Testament
6/5/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 28, “Hosea” pp. 451-460.

Lessing places Hosea shortly after Amos. He overlaps with Isaiah and with Micah (Lessing 2014, 451). Counter to form critical scholars, Lessing finds considerable consistency in the text. He does recognize that some portions show evidence of being oral prophecies which were later written (Lessing 2014, 452). He also recognizes the writing as “rough, disjointed, jagged, and choppy” (Lessing 2014, 453). This leaves scholars with considerable difficulty identifying an outline (Lessing 2014, 454). The book, with a strong Northern dialect, has many textual problems. The text recognizes a clear Assyrian threat (Lessing 2014, 455). Though only one king is mentioned in Hosea, Lessing assigns the events to the period 760-715.

Hosea’s marriage and family have drawn a great deal of commentary (Lessing 2014, 456). While the questions are fairly plain, the answers are not. The family, however, makes for an apt parallel between God and Israel when compared with Hosea and his wife. Lessing does not that the harsh treatment Hosea gives to his wife is opposed to the rule in the Old Testament, where women are treated with more dignity (Lessing 2014, 457).

Hosea looks to a new David, a figure fulfilled in Christ (Lessing 2014, 457). The metaphor of a faithful husband collecting his wayward wife also suggests Christ and the Church. The concern with sin and grace is clear throughout the text.

What Is a Minor Prophet?

5/29/2018

Tuesdays are for the Old Testament
5/29/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 27, “The Book of the Twelve” pp. 447-450.

Lessing observes that the tradition classification of the prophets is potentially misleading. Often the longer books have been called “major prophets” while the shorter have been called “minor prophets.” Lessing consideres this to be derogatory, so prefer a category name such as “the Book of the Twelve” (Lessing 2014, 447). These twelve writings, considered together, are slightly longer than Ezekiel, but shorter than Isaiah or Jeremiah. From antiquity, the twelve have been gathered together as one. During the 20th century this gathering was sometimes posited as an editorial alteration to earlier writings. “The idea put forth is that each of the Twelve was constructed by final redactors in such a way that the message of each builds on its predecessors, picking up words and motifs from them” (Lessing 2014, 447). Lessing notes themes such as “the day of Yahweh,” and earthquake, and other apocalyptic signs (Lessing 2014, 448). However, the similarity is not so great as to require an overarching editorial plan. Lessing insists on treading the individual books “as important in and of themselves and composed by the authors who bear their names before asking questions about how they fit into a larger picture” (Lessing 2014, 449). He does note that while Christian versions of the Old Testament place these books at the end, the Hebrew Bible places them at the end of its section of Prophets, before the other part, called “writings.” This does leave the person who reads through the entire book with a different final impression. In Judaism, one is left with the idea of living in the land and worshiping in Jerusalem, based on the end of 2 Chronicles. In Christianity, one is left with the idea of looking for a coming “Elijah” who will be a forerunner of the Messiah (Lessing 2014, 449).

More Than a Lion's Den

5/22/2018

Tuesdays are for the Old Testament
5/22/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 26, “Daniel” pp. 433-446.

Lessing identifies the start of the book of Daniel as 604 B.C. The first wave of deportations to Babylon was before the fall of Jerusalem in 587 (Lessing 2014, 433). The threat of abandonment by God created an uncertainty to which Daniel speaks.

The authorship and date of Daniel is sharply contested. In general, evangelical scholars affirm it as the work of the prophet Daniel in the sixth century B.C. Critical scholars tend to fragment the work, assigning it to various authors and times (Lessing 2014, 433). Events in the book fit the period 605-530 B.C. The last vision is in 536 (Lessing 2014, 434). Scholars who reject predictive prophecy assign the prophecies of Daniel to a date after the actual events (Lessing 2014, 435). Literary concerns, including choices of words, could support a late date. However, Lessing considers the evidence to be slim (Lessing 2014, 436). Daniel’s theology is largely predicated on God’s control of history. This complicates all dating schemes.

As to structure, Daniel divides rather neatly into ten parts, with all but one transition being very clear (Lessing 2014, 437). Lessing observes that the text is partly Hebrew and partly Aramaic (Lessing 2014, 438). The languages distinguish between two chiasms, one in Hebrw, one in Aramaic, interlocked with one another (Lessing 2014, 439). Greek translations have significant differences. Lessing suggests that one attempted to explain the text more than the other (Lessing 2014, 439). The additions include a story of Susannah, that of Bel and the Dragon, a prayer of Azariah, and a prayer of the three young men from Daniel chapter 3 (Lessing 2014, 440).

The governing motif in Daniel is that of a promised Messiah. Thus Lessing speaks of numerous passages which describe a Messiah to come (Lessing 2014, 441). God is clearly shown as the one who protects His people (Lessing 2014, 442). He is the God who is active and works for good (Lessing 2014, 443). God’s people are urged to integrity at all times. Lessing finds over 50 New Testament references to Daniel (Lessing 2014, 444).

God's Overwhelming Glory

5/15/2018

Tuesdays are for the Old Testament
5/15/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 25, “Ezekiel” pp. 417-432.

Ezekiel was deported to Babylon in 597 B.C. When he was 30 years old, rather than beginning service as a priest, he received a prophet’s call (Lessing 2014, 417). He serves as a transitionary prophet between those before and after the exile. Lessing finds much evidence that Ezekiel wrote the book of Ezekiel (Lessing 2014, 418). Critical opinion does, of course, suggest very substantial editorial work. The text of chapters 1-24 is primarily denunciation. Chapters 33-48 are largely a promise of restoration. In between are oracles about various nations (Lessing 2014, 419).

Ezekiel’s language is distinctive. Lessing notes unusual vocabulary, several repetitive phrases, and considerable use of allegory (Lessing 2014, 421). Lessing also observes that there are significant differences in the text traditions, with the Masoretic text being considerably longer than the Septuagint (Lessing 2014, 421). The text contains numerous historical markers, indicating that the prophecies are basically chronological (Lessing 2014, 422).

Important themes in Ezekiel include God’s glory (Lessing 2014, 423), the covenant at Sinai (Lessing 2014, 424), the idea of Yahweh as the spouse of Israel, apocalyptic themes (Lessing 2014, 425), and the new temple (Lessing 2014, 426). Ezekiel speaks of a David to come. Lessing sees this and the temple to come as signs of Christ and the future blessing of the Church (Lessing 2014, 429).Ezekiel sees sin as a corporate or generational issue. He calls people to accept their responsibility but does not portray it in highly individual terms as we tend to see later (Lessing 2014, 430).

Yes, Singing the Blues

5/8/2018

Tuesdays are for the Old Testament
5/8/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 24, “Lamentations” pp. 407-416.

Enduring a loss is a complicated process. “The book of Lamentations is a stellar example of Israelite prayers that argue, protest, and complain” (Lessing 2014, 407). Lessing reviews a number of biblical occasions for such prayers. This one is different because it is a tremendous occasion of communal grief. Jerusalem, the special city of God’s people, has fallen to enemies. The text has normally been ascribed to Jeremiah, though it is formally anonymous (Lessing 2014, 408). Lessing lists many sources and pieces of textual evidence which point to Jeremiah as the author. If the text does come from Jeremiah or another witness to Jerusalem’s fall, it is best dated “shortly after the fall of the city to the Babylonians in 587 BC” (Lessing 2014, 410).

The first four chapters of Lamentations are centered around acrostic poems, while chapter 5 is not acrostic but retains a stanza of 3 lines (Lessing 2014, 410). There may be some metrical elements, though this is not a characteristic of Hebrew poetry (Lessing 2014, 411). Some have suggested similarities between Lamentations and Babylonian or Sumerian laments over cities from an earlier period (Lessing 2014, 412).

Important themes in the book are God’s wrath due to sin, His vengeance, and calls to repentance (Lessing 2014, 413). The book calls people to repent and believe God for their rescue. There are numerous statements of God’s mercy, which Lessing sees pointing forward to Jesus as the merciful king (Lessing 2014, 414).

Life in the Fallen City

5/1/2018

Tuesdays are for the Old Testament
5/1/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 23, “Jeremiah” pp. 389-406.

Lessing comments not only on Jeremiah’s length, as having the most words of any book of the Bible, but also on its complexity (Lessing 2014, 389). Jeremiah is challenging to interpreters, Yet it is very rewarding.

While historically the book has been credited to Jeremiah, more recent scholarship has given an increasing role to later redactors (Lessing 2014, 389). However, some find Jeremiah to be an author steeped in an oral tradition, but presenting a written work (Lessing 2014, 390). The book does seem disjointed at times. However, Lessing considers that the text may also be a pictoral representation of the societal turmoil it describes. The basic outline of the book shows a division into two parts, with the second starting at chapter 26 (Lessing 2014, 391). The text uses many doublets as well as recurring stock phrases (Lessing 2014, 393).

Lessing notes and comments on substantive differences between the Masoretic Text and the Septuagint (Lessing 2014, 394). This could be explained by the existence of two different editions, one of which, now lost, was used to create the Septuagint. It is unclear whether this happened or not.

Jeremiah worked as a prophet for more than 40 years (Lessing 2014, 394). During this time, Assyria fell to Babylon. Egypt took advantage of the vacuum to plunder Judah. Then Babylon defeated Egypt. Judah had swung between support of Egypt and Babylon (Lessing 2014, 395). The population of Judah and Jerusalem plummeted during the time of Jeremiah, with many deportations (Lessing 2014, 396).

Important theological themes in Jeremiah include sin (Lessing 2014, 396), seen as that which brings divine judgment. God’s word in written form is mentioned frequently in Jeremiah (Lessing 2014, 398). This is the power through which God accomplishes His will. Also prominent is God’s word acted out (Lessing 2014, 399). The prophet and others show God’s word through their actions. The land of promise is another central concept (Lessing 2014, 400). God’s people are always people of the land, according to God’s promise. We also see a conflict between true and false prophecy (Lessing 2014, 402). The false prophets focus on hope for an immediate reward. Christ is prominent in the idea of a new covenant for God’s people (Lessing 2014, 402). God has appointed his prophet to condemn sin and to show God’s grace (Lessing 2014, 404).

The Prophet of Restoration

4/24/2018

Tuesdays are for the Old Testament
4/24/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 22, “Isaiah” pp. 367-388.

The book of Isaiah has had a tremendous influence on Christianity. It inspired many famous hymns. It is also referred to a great deal in the New Testament (Lessing 2014, 367). By the late 1800s, scholars had fragmented the text. “Isaiah was understood as a collection of texts that have little or no coherence or unity of thought” (Lessing 2014, 367). In recent years there has been more of an effort to find unifying factors in Isaiah.

Isaiah’s arrangement is topical, rather than chronological. Lessing notes that this is apparently confused with contributions of multiple authors (Lessing 2014, 369). Chapters 40-66 particularly look forward to future events. This is part of Isaiah’s call, from chapter 6, vv. 9-13. People would not understand, but future generations would. Lessing finds throughout “a careful and deliberate arrangement” (Lessing 2014, 370), especially in chapters 56-66. The arrangement is so purposeful and ophisticated that many miss it altogether. After giving a brief outline, Lessing turns to discuss textual evidence on p. 374. There are numerous intact copies of Isaiah from Qumran, showing consistency with later copies.

The text of Isaiah deals with events covering about 200 years (Lessing 2014, 374). Lessing highlights some of the important events and world leadesr mentioned.

Central themes in Isaiah are God’s holiness, the plan of Yahweh for his people (Lessing 2014, 376), the Gospel of God’s comfort (Lessing 2014, 377), redemption, as God purchases his people out of bondage, a recurring theme of a “Servant” (Lessing 2014, 378), the idea of righteousness (Lessing 2014, 381), and the time of creation (Lessing 2014, 383).

Lessing finds that in Isaiah, the message of Christ pushes forcefully toward the New Testament (Lessing 2014, 384). Many names which foreshadow Christ are used throughout Isaiah. The sin of idolatry, chasing after a substitute for Christ, is frequently a problem in Israel. God raises up his Servant who brings forgiveness (Lessing 2014, 385).

Interpreting the Prophets

4/17/2018

Tuesdays are for the Old Testament
4/17/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 21, “Interpreting Prophetic Books” pp. 355-366.

Lessing notes that the prophetic books record many peculiar activities which may be difficult to interpret. Lessing finds that interpretive principles have changed over the years as well. There are differences we can recognize in the time of writing, in the location, and the rhetorical emphasis of the prophets (Lessing 2014, 356). A key to interpretatio is the prophetic concern with the inner life along with external signs.

Lessing observes that form criticism has often failed to notice the message of the prophets due to its insistence on composite authorship (Lessing 2014, 357). Lessing describes some of the work of a series of form critics. He then describes redaction criticism, which attempted to find layers of editoria work (Lessing 2014, 359). In contrast to these practices, rhetorical criticism seeks to find the different rhetorical devices in use. This practice also bnreaks the books of the prophets apart so they are not coherent pieces of literature (Lessing 2014, 361). However, Lessing concludes that, whether primarily viewed as oral or literary works, rhetorical criticism provides the best selection of interpretive tools (Lessing 2014, 363). Above all, Lessing urges the reader to consider the New Testament view that Jesus is the fulfillment of prophecy. All that is coherent in light of Christ (Lessing 2014, 364).

Allegory? Drama? What?

4/10/2018

Tuesdays are for the Old Testament
4/10/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 20, “Song of Songs” pp. 339-354.

Lessing comments that marital intimacy is a central element of human life. It is also crucial to the message of Scrpture. Readers have also often questioned whether the depiction of marital intimacy in Song of Songs also reaches toward a description of God’s love (Lessing 2014, 339).

The text suggests that Song of Songs is Solomonic in its origin. However, it could well be that the work is dedicated to Solomon rather than being b him (Lessing 2014, 339). The evidence for dating is not conclusive. Lessing leaves the matter open to discussion, considering it speculative, at best (Lessing 2014, 341).

Some scholars see Song of Songs as an allegory of redemption (Lessing 2014, 342). Attempts at allegorical interpretation frequently fall short. There is no evidence for a clear interpretive key to the symbolism in the book (Lessing 2014, 343). Many interpreters take it at face value as a poetic account of marital bliss. Others focus on it as a dramatic work. The plot is certainly developed as a play (Lessing 2014, 344). Other scholars downplay the dramatic features and find an anthology suitable for celebrating a wedding. Others will tie it to the practice of a fertility cult (Lessing 2014, 345). Some will see it as an allegorical analogy, with marriage being parallel to God’s redeeming love for his people.

Lessing does note that plants and animals are used extensively as images in Song of songs (Lessing 2014, 346). The moves between rural and rgan settings are clear. In the city setting the two people are separated. When in the country, they find each other easily (Lessing 2014, 347).

Song of Songs also has many references to geography. In general, the places are under the rule of Solomon.

Lessing finds the structure very difficult to identify (Lessing 2014, 347). An outline given by Lessing is noted as “one possible organization” (Lessing 2014, 348).

Song of Songs has not always been considered part of the canon of Scripture (Lessing 2014, 348). Yet evidence of canonicity from an early date is strong.

Lessing finds a theological message in the repeated statement, “Do not arouse or awaken love until it desires” (Lessing 2014, 349). It may suggest that it is not appropriate to rush into various relationships (Lessing 2014, 350). Another idea is that God is the only one who truly creates and blesses marital love (Lessing 2014, 351). There is no clear passage pointing to Christ (Lessing 2014, 352). owever, the idea of Christ’s love as compared to marriage is clear in the Scripture. God calls people into a remarkably intimate relationship with himself.

Only One Thing Matters

4/3/2018

Tuesdays are for the Old Testament
4/3/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 19, “Ecclesiastes” pp. 327-338.

Ecclesiastes is mostly narrative in the first person, a person called Qoheleth, often translated “teacher” or “preacher” (Lessing 2014, 327). This person is normally identified as Solomon, as he is the king of Israel in Jerusalem, the son of David. There are a number of third person passages, which Lessing says may suggest a later editor. Lessing discusses a variety of potential explanations for the different shifts in person and perspective. His conclusion is that Qoheleth is Solomon and that a later compler made some editorial changes to pull the text into its current form (Lessing 2014, 330).

The text of Ecclesiastes cannot be dated later than 200 B.C. as it is referred to in Ben Sira, from that time. There is an Aramaic influence, but there were interactions with those lands as far back as David’s time (Lessing 2014, 330). There are themes of the brevity of life and the tendency to change throughout. Human existence is frail and often seems futile (Lessing 2014, 332). The text does not divide clearly into a necessary outline. However, Lessing does provide an outline of sorts.

As to theological themes, life as seen “from an earthly perspective” is futile and meaningless” (Lessing 2014, 333). Yet there is a permanence which can be found in the presence of God’s provision. Death and human possessions are also important. Since we will all die, we should feel free to use and enjoy our possessions (Lessing 2014, 334).

Another important theme is that of God as the one who makes life meaningful. Finally, we find Christ in Ecclesiastes in chapter 12:4, where we find that truth is “given by one Shepherd” (Lessing 2014, 335). God is the Shepherd of Israel. Jesus identifies himself as the good shepherd. He is the one who judges all the sin and futility in the world. He is the one who can graciously give purpose and meaning to life.

A Proverb Is a Very Particular Thing

3/27/2018

Tuesdays are for the Old Testament
3/27/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 18, “Proverbs” pp. 315-236.

Lessing recognizes the nature of Proverbs as a book of divine wisdom. He considers that it is often read without an understanding of God’s redemptive grace. This treats it primarily as a self-help book. Rathe, we can read it as a foreshadowing of God’s kingdom with us (Lessing 2014, 315). Though it is normally associated with Solomon, there are a number of authors identified in the text, covering a span of about 500 years (Lessing 2014, 316).

Proverbs 1:1-22:16 are ascribed to Solomon. Lessing considers this a reasonable claim (Lessing 2014, 317). That portion of the book shows an overall pattern of organization which Lessing considers consistent with Solomon. 22:17-24:34 seems to be collected from other sources. Lessing notes that Solomon would have had the connections to do this, particularly the Egyptian material (Lessing 2014, 318). Proverbs 35-29 is allegedly a transcription, probably of Solomon’s work, but in the time of Hezekaih (Lessing 2014, 318). Chapter 30 is ascribed to one Agur. Chapter 31 is derived from the mother of “king Lemuel,” who cannot be identified (Lessing 2014, 319). The entire book has a variety of brief aphorisms as well as other literary forms throughout.

The concepts of wisdom and foolishness are central to Proverbs (Lessing 2014, 321). Lessing describes the related words and characteristics in some detail. The brief aphorisms are intended to describe the world and people in general, rather than to make very specific commands or promises (Lessing 2014, 322).

The Masoretic text of Proverbs has some very problematic portions which Lessing sees as scribal corruption (Lessing 2014, 322). In general, the Septuagint and other ancient versions dependent on it are less problematic (Lessing 2014, 323). There are, however, a number of rearrangements and reinterpretations of the Masoretic Text in the Septuagint.

Lessing notes a broad range of themes in Proverbs. He does point the reader to the way God the Son is pictured in Proverbs (Lessing 2014, 324). He finds the idea of Wisdom personified to refer to Christ, the one who created and blesses the world, enabling kings to rule well, etc. Especially Proverbs chapter 8 is often considered to be about the pre-incarnate Christ (Lessing 2014, 324). Throughout the book, people are warned about the consequences of sin and urged toward godly behavior. The right relationship of Israel to God is one which looks for his mercy. This is affirmed in Proverbs (Lessing 2014, 325).

Singing before God

3/20/2018

Tuesdays are for the Old Testament
3/20/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 17, “Psalms” pp. 297-314.

Lessing, commenting on Psalms, observes that “its overall movement is from despair to praise” (Lessing 2014, 297). The book has certainly had a profound impact on Christians, who have always used the Psalms extensively. Lessing notes that the ascriptions of various Psalms to different authors are suspect (Lessing 2014, 297). Yet it is clear that a variety of authors wrote Psalms, over a considerable period of time (Lessing 2014, 298).

Hebrew poetry is a challenge to scholars. It is an elevated and formal speech, but not always clearly distringuished from prose (Lessing 2014, 299). There does often exist parallelism and rhythm (Lessing 2014, 300).

Recent studies have found overall organizational patterns in the Psalter (Lessing 2014, 301). There may well be an overall thematic structure. However, Lessing does not assume a strongly cohesive and necessary structure. However, he does describe and evaluate the structural elements.

The superscriptions found in the Masoretic Text are different from those in the Septuagint (Lessing 2014, 303). Though the superscriptions may be of some use, identifying categories for the Psalms may be of more use. However, most Psalms could fit into multiple categories. Lessing suggests some possible categories.

Many of the Psalms speak to the themes of the Torah and the Messiah (Lessing 2014, 305). Many of the prayers speak of a king, particularly a Messianic king. Another strong theme is a contrast between the righteous and the wicked (Lessing 2014, 306).

Lessing points out the use of Psalms in worship in Israel (Lessing 2014, 308). They are used in ceremonial, ritual, and military settings. They have been used to express the work of God to all nations (Lessing 2014, 309). Other Psalms have been noted to call down curses on God’s enemies (Lessing 2014, 310). The Psalms are full of Jesus (Lessing 2014, 311). They speak of the righteous one suffering, of defense of the poor and oppressed, and many aspects of Jesus’ life. Sin and grace are clearly and frequently described throughout Psalms (Lessing 2014, 312).