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Only One Thing Matters

4/3/2018

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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.

​
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Psalm 148 - Lectionary for Easter 2B

4/2/2018

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4/2/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Psalm for this week is Psalm 148, a song of praise to the Lord. It opens and closes with an important word. “Hallelujah” means “give praise to the LORD.”

I’d like to take a moment to consider the logical arrangement of this Psalm. Approximately the first half lists heavenly beings and places, calling them to praise to the Lord. They are all to praise him because they were set in order (v. 6). In verse 7 the focus shifts to the earth and the creatures in the earth. What we realize as we sing this Psalm is that all creation praises the Lord, and does so automatically. By nature, the oceans, the hills, the sea monsters, the wild animals all bring praise to the one true God who has created them.

While some would leave the topic right there, saying they enjoy communing with nature because it’s good, the Psalmist then moves to the actual conclusion. The Psalm is not about natural creation being good. It’s about all creation needing to sing praises to God. Who’s left? In verses 11-12 all people are left. Kings, princes, judges, young, old, male, female, all are to give praise to the Lord.

Notice how the Psalm states the obvious first. The heavens and the heavenly beings bring praise to God. Even the earth and wild animals bring praise to God. So how about people? They are called to their rightful duty, that of praise and thanksgiving.

About this time, some readers are likely to turn the message off. After all, who are you to tell me how I should live my life? I should get to understand the god(s) in whatever way(s) seem best to me. That’s fine. The Psalmist gives a response to this. There’s a reason to give praise to God. In verse 14 we see the crown of God’s glory is that He makes a way of salvation. Would you like to work out your place in this world and in eternity? Go ahead. But God has already done it, and the Psalmist says God did it right. We praise the Lord because he is the one who can rescue us through Jesus. That’s enough reason for me. In comparison, my ideas of working everything out seem utterly foolish. I’m going to let the Lord take care of it.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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The baby - still waiting for the promise

7/28/2015

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Tuesdays are for the Old Testament - 7/28/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section F “Abraham, Isaac, Ishmael, and Abimelech (21:1-34)” pp. 176-177.

In Genesis 21 Isaac is born. Sailhamer points out that the lengthy discussion of chapter 18 is completed with a rather short account, simply reinforcing God’s faithfulness to keep his promises (Sailhamer 1992, 176). “The celebration of Isaac’s coming of age was the occasion for the account of the expulsion of Ishmael” (Sailhamer 1992, 176). The contrast between the child of promise and the child Ishmael continues to develop. Finally in the chapter we are reminded that Abraham still lives with the Philistines. He has not inherited the Promised Land and Isaac is not born in the place he is to inherit (Sailhamer 1992, 177).
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Welcome for Aliens

7/21/2015

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Tuesdays are for the Old Testament - 7/21/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section E “Abraham and Abimelech (20:1-18)” pp. 174-176.

In Genesis chapter 20 Sailhamer views Abraham as a prophet who prays for and restores foreign people who wish for God’s restoration. In the incident with Abimelech, “Abraham’s words (vv. 11-13) serve to show that he had mistakenly judged the Philistines to be a wicked people, something which the actions of the Philistines proved false” (Sailhamer 1992, 175).

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Abraham and Family Problems

7/14/2015

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Tuesdays are for the Old Testament - 7/14/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section D “Abraham and Lot (13:5-19:38)” pp. 143-174.

This fairly lengthy portion of the chapter contains rather a lot of subheadings, as we saw in the outline survey earlier. Again, Sailhamer focuses on the theme of separation and struggle. In Genesis 13 Abraham cedes the land of Lot’s choosing to him. Lot takes the portion which looks good to him. Abraham is given a promise of the land, while Lot becomes the father of the Ammonites and Moabites, two nations which were an obstacle in the time of Moses. The critical element in Sailhamer’s estimation is that God’s promise will be fulfilled in God’s timing.

Genesis 14, with discussion beginning on p. 145, seems a slightly related interruption. However, Sailhamer views this passage as a means of presenting Abraham, the faithful bearer of the covenant, as the one to whom God delivers earthly kings but who wishes to have none of their power or goods. Lot, on the other hand, dwelling in Sodom, becomes a prisoner of war, impelling Abraham to go to his rescue. After the rescue, we see that Abraham responds favorably to the king of Salem and not to the king of Sodom. “Abraham’s response to the king of Salem, then, is an appropriate recognition of the validity of Melchizedek’s offer as well as of his priesthood” (Sailhamer 1992, 147). Melchizedek had acknowledged deliverance coming from God while the king of Sodom had not.

In chapter 15 of Genesis, the author begins to portray Abraham as a prophet. Sailhamer sees a good deal of symbolism in the chapter (Sailhamer 1992, 149). Despite God’s promises the people will suffer hardship and delay. The promise is not made void. It is simply deferred. Abraham has been anticipating the child of promise. He is old and childless. In chapter 15 God repeats his promise (Sailhamer 1992, 150). Sailhamer reminds us again of the intergenerational nature of the Pentateuch. “The importance of the vision [Gen. 15] lies not so much in the assurances it may have given Abraham in his own day, but rather in the assurances it was to give the reader” (Sailhamer 1992, 151). Abraham’s descendants are to be many and to inherit the land.

In Genesis 15:6-17 we begin the restatement of the covenant. Sailhamer makes several highlights on p. 152. “The covenant did not make him [Abraham] righteous; rather it was by his faith that he was reckoned righteous” The covenant is based in the former act of God calling Abraham from Ur. It also foreshadows God’s rescue of Israel from Egypt.

Sailhamer observes about Genesis 16 that Hagar is an Egyptian and a maid. She may be referred to in this way as an example of bondage and an illustration of the prohibition against foreign wives. Sailhamer sees deliberate prophetic parallels between the fall narrative and Sarah’s giving of Hagar to Abraham, both human attempts to achieve God’s plan through human means (Sailhamer 1992, 153). He continues to draw parallels, including the angel’s seeking out of Hagar in the wilderness (Sailhamer 1992, 155).

The visit of God to Abraham in Genesis 17 is put in context with the statement of Abraham’s age. His being 99 years old clarifies the age of Ishmael. It also makes it plain that he is of a very advanced age and should not be expected to have children. God’s covenant, as Sailhamer points out on p.157, is a promise of descendants and faithfulness. Sailhamer goes on to note numerous details and extrapolations from the discourse in Genesis 17. God extends his covenant with Abraham to include Isaac, the child of promise, excluding Ishmael (Sailhamer 1992, 158).

“Chapter 18 is an extensively developed narrative showing clear signs of theological reflection at several key points” (Sailhamer 1992, 160). Both the birth of Isaac and “the fate of the righteous amid divine judgment” (Sailhamer 1992, 160) come up repeatedly. Sailhamer considers Genesis 18 as an attempt to deal with those issues in a theological way. In this chapter Abraham’s location is re-established. He receives three visitors who are somehow related to the appearance of God (Sailhamer 1992, 161). The relationship is left a little bit unclear. Sailhamer engages a number of the singular/plural difficulties in the passage.

After the discussion of the birth of Isaac, the child of promise, in which it is very clear that God will do the impossible, the “three men” prepare to leave. In Genesis 18:16 the author begins to foreshadow the events to come by having the men look down upon Sodom (Sailhamer 1992, 167). The Lord and Abraham discuss the rescue of the righteous from Sodom. Sailhamer again observes the oddly close relation among the “three men” on p. 168 when the Lord will see for himself what is happening in Sodom, then the “two men” go.

Sailhamer turns his attention to Genesis 19 on p. 170. The two messengers from chapter 18 are cast as “men” who come to visit Lot. Lot’s character is not the same as Abraham’s. “Unlike Abraham, who immediately recognized God’s presence in the visit of the men (18:2), Lot appears quite insensitive to God’s presence with the messengers - he addresses them only as ‘sirs’ (19:2). Though he was just as hospitable as Abraham and can certainly not be put in the same class as the men of Sodom, Lot’s suggestion that the men of the city take his own daughters and do with them as they please can hardly be taken, within the present narrative at least, to be a sign of his good character” (Sailhamer 1992, 171).

In the escape from Sodom “the narrative does not dwell on the destruction of the cities. It rather centers our attention on the response of two individuals, Lot’s wife and Abraham, both of whom ‘looked’ at the destruction of the cities but with very different consequences” (Sailhamer 1992, 173).
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    About Throwing Inkwells

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    Wilson2011
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    Wilson20113470b5cf10
    Wolmarans 2005
    Wright 1984
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