Jesus is making a transition in this chapter. Up until now he has been largely working as a one-man-band.
This is inefficient (although there are fewer people to screw things up). And also, there’s a hidden issue – Jesus knows his ultimate fate is to face a cruel death on the cross, so he has this urgency about him. He knows that his time here is short, so if he wants his work to continue after he had left the disciples, he will have to get them ready to do the ministry on their own.
What is interesting is the relationship Jesus seems to have with the disciples-to-be. I think many of us have an image in our minds of Him just walking up to random strangers, saying “Follow me”. But it doesn’t look like that here. Jesus knew Simon Peter AT LEAST well enough that it wasn’t weird for him to ride in the boat.
The other thing is that he seems to know just how to get through to this man!
I don’t know if you’ve picked this up, but it seems to me that Simon Peter is just a little thick. I like the guy, because I relate to him (I think I have said that before!) – all brash, shoot-first-ask-questions later and all. But he had his weaknesses, and one of those was that he was slow on the uptake. There’s another feature I share with him.
So what was one way that Jesus could get inside his head? Well, it looks like at this point, all he cared about was fish.
Obviously there was something more inside. We know, because Jesus was able to bring it out. But right now he was totally focused, and Jesus had to make sure that he could see who he was dealing with.
I think Peter was trying to decide whether going with Jesus would come at too great a cost. And Jesus was sending a message straight back. Jesus tells them to shoot the nets to the other side of the boat, and they end up with a massive haul.
“You want to fish?” He is saying. “Well, all the fish you could ever catch, all the money you could make from them – they come from me. You’re scared about coming with me, right enough – but you need to know who you’re dealing with here.”
This chapter also includes another important character. It’s Levi, in other places known as Matthew. Levi was in the same town as Peter, and it seems logical that he was Peter’s tax agent. Elsewhere we see that Levi was near the beach, so maybe he would stand there near the fishermen and extract their taxes from them as they sold their fish! If so, there’d be little love lost between the two.
How is it that Jesus manages to forge these two (not even counting the Zealot, Simon!) into a world-beating team?
I guess we’re going to find out!
29 August 2011
27 August 2011
From left field . . .
Good evening all!
Tomorrow I am preaching again, but it's a bit of a different format. We're going to have a study of Hosea chapters 4-6. Not much to give you . . .
Except this:
Read this version of the story. I challenge you. It nearly brought this jaded old cynic to tears. Want to know God's love? It's right here in the book of Hosea.
See what you think.
Johno
Tomorrow I am preaching again, but it's a bit of a different format. We're going to have a study of Hosea chapters 4-6. Not much to give you . . .
Except this:
Read this version of the story. I challenge you. It nearly brought this jaded old cynic to tears. Want to know God's love? It's right here in the book of Hosea.
See what you think.
Johno
24 August 2011
Chapter 4
It is here that Jesus actually really begins his ministry.
There’s something about the wilderness that grabs peoples’ imaginations.
Not all people, I have to admit. I’m one of the people it’s NOT so great on. As far as I am concerned, the wilderness is a place with a leaky roof and faulty air conditioning, which alternately tries to burn you, blow you away, dissolve you and hurt you in any other way it can. It’s a hostile environment.
But then, perhaps that’s why it is connected with religious ideas. Somehow there’s a purity of man vs elements.
Anyway . . .
The devil tempts Jesus. This is a passage I’ve been familiar with for many years, and I really have to concentrate to avoid simply writing down all the stuff I’ve picked up in sermons over the years (I could do that – but I really want to think this passage through).
Instead, I intend to chronicle my thoughts as I read this.
. . . So what’s so wrong with wanting the stones to turn into bread? Yes, Jesus answers from scripture “Man does not live by bread alone.” But I don’t get it – why does that mean that eating would be somehow wrong?
A few thoughts.
Maybe Jesus has promised that he’d fast for a certain number of days. If that’s the case them it could be a straight violation of a promise that he’s concerned with.
Or maybe it’s the abuse of miracles. Maybe Jesus has some protocols set out, some times when miracles are appropriate and when they are not.
Some with whom I have discussed this or read have other ideas. Some say that the problem would be an unhealthy focus on physical needs. But for crying out loud, the guy had been without food for 40 days – a little hunger is warranted!
Actually, that’s something – perhaps it’s a living parable. The natural reaction here is to want to focus on food; but Jesus is wanting so much more than that. He wants the focus to be on His Father’s Word.
In any case, Jesus models the best answer to temptation – scripture. It is written. It is written. It is written.
Then Jesus finishes his time in the desert and his ministry begins in earnest. He preaches in the Synagogue, and casually remarks that he is the fulfillment of a prophet. Perhaps unsurprisingly, he gets thrown out of the Synagoge!
Then we see Jesus healing diseases. Every kind of disease, every kind of demon possession is no match for Him.
So what do we make of all of this?
I think that scriptural answer to temptation is important. So is having your mind on what God really wants.
Most of all, though – there’s Christ’s authority. We’ll see more of that as time goes by, but for now it is enough to just say that there’s no doubt as to who is on charge!
There’s something about the wilderness that grabs peoples’ imaginations.
Not all people, I have to admit. I’m one of the people it’s NOT so great on. As far as I am concerned, the wilderness is a place with a leaky roof and faulty air conditioning, which alternately tries to burn you, blow you away, dissolve you and hurt you in any other way it can. It’s a hostile environment.
But then, perhaps that’s why it is connected with religious ideas. Somehow there’s a purity of man vs elements.
Anyway . . .
The devil tempts Jesus. This is a passage I’ve been familiar with for many years, and I really have to concentrate to avoid simply writing down all the stuff I’ve picked up in sermons over the years (I could do that – but I really want to think this passage through).
Instead, I intend to chronicle my thoughts as I read this.
. . . So what’s so wrong with wanting the stones to turn into bread? Yes, Jesus answers from scripture “Man does not live by bread alone.” But I don’t get it – why does that mean that eating would be somehow wrong?
A few thoughts.
Maybe Jesus has promised that he’d fast for a certain number of days. If that’s the case them it could be a straight violation of a promise that he’s concerned with.
Or maybe it’s the abuse of miracles. Maybe Jesus has some protocols set out, some times when miracles are appropriate and when they are not.
Some with whom I have discussed this or read have other ideas. Some say that the problem would be an unhealthy focus on physical needs. But for crying out loud, the guy had been without food for 40 days – a little hunger is warranted!
Actually, that’s something – perhaps it’s a living parable. The natural reaction here is to want to focus on food; but Jesus is wanting so much more than that. He wants the focus to be on His Father’s Word.
In any case, Jesus models the best answer to temptation – scripture. It is written. It is written. It is written.
Then Jesus finishes his time in the desert and his ministry begins in earnest. He preaches in the Synagogue, and casually remarks that he is the fulfillment of a prophet. Perhaps unsurprisingly, he gets thrown out of the Synagoge!
Then we see Jesus healing diseases. Every kind of disease, every kind of demon possession is no match for Him.
So what do we make of all of this?
I think that scriptural answer to temptation is important. So is having your mind on what God really wants.
Most of all, though – there’s Christ’s authority. We’ll see more of that as time goes by, but for now it is enough to just say that there’s no doubt as to who is on charge!
21 August 2011
Chapter 3
I find John the Baptist an interesting, heartbreaking character.
Interesting because when you look at him, he seems to be crazy – but boy, does he ever have FIRE. You can easily see why the crowds come to watch him – the kind of passion John exudes is infectious, and something that people always would love to watch.
(Especially if there’s some chance of a punch-up).
But he’s also heartbreaking. Perhaps this is because of my perspective.
I am quite extroverted, and I absolutely love being noticed, being the centre of attention. I know that’s not the same for everyone, but that is me. So to see someone whose lot in life is to decrease at the expense of someone else is horrifying.
But the real kicker for me is that John doesn’t seem to have a problem with it. And this challenges me.
There is an expression (it may have come from a song): “I’d rather not be a star, but a moon.” A star generates its own light. By contrast, the moon does not actually shine, reflecting the light of the Sun. That’s exactly what John the Baptist does – he declares himself to be only a side-show (the Message has John declaring Christ to be “the main character in this drama,” whilst saying of himself “I’m a mere stagehand.”). He is content to decrease if it means that Christ increases.
Wow, that is commitment.
When I look at my own life, I find myself to be somewhat deficient in this matter. Really, I do a lot of stuff (yes, even stuff within my faith life) which, if I am honest, I am doing mainly for applause. I’m good at being pious and saying “Give the glory to God,” but really deep down I’m doing it for the fame. And not only that, the same can be said for a lot of things; my attitude to work, my attitude to church, my attitude to all kinds of other things.
What would I look like if I actually did take this seriously?
Interesting because when you look at him, he seems to be crazy – but boy, does he ever have FIRE. You can easily see why the crowds come to watch him – the kind of passion John exudes is infectious, and something that people always would love to watch.
(Especially if there’s some chance of a punch-up).
But he’s also heartbreaking. Perhaps this is because of my perspective.
I am quite extroverted, and I absolutely love being noticed, being the centre of attention. I know that’s not the same for everyone, but that is me. So to see someone whose lot in life is to decrease at the expense of someone else is horrifying.
But the real kicker for me is that John doesn’t seem to have a problem with it. And this challenges me.
There is an expression (it may have come from a song): “I’d rather not be a star, but a moon.” A star generates its own light. By contrast, the moon does not actually shine, reflecting the light of the Sun. That’s exactly what John the Baptist does – he declares himself to be only a side-show (the Message has John declaring Christ to be “the main character in this drama,” whilst saying of himself “I’m a mere stagehand.”). He is content to decrease if it means that Christ increases.
Wow, that is commitment.
When I look at my own life, I find myself to be somewhat deficient in this matter. Really, I do a lot of stuff (yes, even stuff within my faith life) which, if I am honest, I am doing mainly for applause. I’m good at being pious and saying “Give the glory to God,” but really deep down I’m doing it for the fame. And not only that, the same can be said for a lot of things; my attitude to work, my attitude to church, my attitude to all kinds of other things.
What would I look like if I actually did take this seriously?
19 August 2011
Chapter 2
What strikes me immediately about chapter 2 is the detail that Luke goes into. This is a little atypical of the ancient world; billions of years ago when I was a history student, most writers that I used to read seemed to see stuff like that as unimportant detail.
Not Luke.
Luke wants to nail down just where and when Jesus was born. He uses a lot of material from Mary’s viewpoint, so it would appear that he has interviewed her extensively. And he not only describes the birth of Jesus as happening during the census, he specifically tells you which census it was.
This has made him the target of derision by some atheists and agnostics – they have said things like “There was no census then.” However, there are now at least some grudging admissions that indeed it is arguable that a census took place at that time, so it looks like Luke may well know what he is talking about.
The fact that people are required to go to their ancestral home to register is interesting, but perhaps that’s an option which Joseph and Mary take up. Now, I have pointed out elsewhere that the idea of a pregnant Mary being taken from pillar to post while Joseph frantically seeks for an inn is a lovely image, but probably complete nonsense. Joseph had relatives in Bethlehem, and it seems highly likely that he used the census as an excuse to take his wife where he believed she’d be looked after. The room that’s often translated “inn” could just as easily mean “upper room”[1], so it seems likely to me that Mary and Joseph were staying in a home. Perhaps an overly crowded home, but a home nonetheless, and a place where there were people on hand to help Mary through her delivery. The baby was placed in a manger because, in such a crowded home, that was the best that could be done (and really, it’s not bad).
Moving along, I could say stuff about the Shepherds, but I won’t. Instead I’ll comment on one of my favourite pieces of scripture – verses 21 – 40, Anna and Simeon bless the child.
The image of these two, visiting the Temple every day in their old age, forms a lovely picture in my mind. These two old people (probably knew each other; after all, they’d both been prowling in the Temple, looking for Messiah) demonstrate true faithfulness.
The thing to finish with here is Simeon’s prayer – “Let your servant now depart in peace. (v31, 32). Do you have that kind of calm assessment of your life so far? Can you imagine being able to simply say to God “ “I’m ready to go”? That is, to me, the ultimate in trust - and it is where I want to be at the end of my life too.
[1] In many 1st Century Middle Eastern homes, the upper room was for people, and the lower room (during the night time at least) was for animals to stay in. Hence the presence of a manger.
Not Luke.
Luke wants to nail down just where and when Jesus was born. He uses a lot of material from Mary’s viewpoint, so it would appear that he has interviewed her extensively. And he not only describes the birth of Jesus as happening during the census, he specifically tells you which census it was.
This has made him the target of derision by some atheists and agnostics – they have said things like “There was no census then.” However, there are now at least some grudging admissions that indeed it is arguable that a census took place at that time, so it looks like Luke may well know what he is talking about.
The fact that people are required to go to their ancestral home to register is interesting, but perhaps that’s an option which Joseph and Mary take up. Now, I have pointed out elsewhere that the idea of a pregnant Mary being taken from pillar to post while Joseph frantically seeks for an inn is a lovely image, but probably complete nonsense. Joseph had relatives in Bethlehem, and it seems highly likely that he used the census as an excuse to take his wife where he believed she’d be looked after. The room that’s often translated “inn” could just as easily mean “upper room”[1], so it seems likely to me that Mary and Joseph were staying in a home. Perhaps an overly crowded home, but a home nonetheless, and a place where there were people on hand to help Mary through her delivery. The baby was placed in a manger because, in such a crowded home, that was the best that could be done (and really, it’s not bad).
Moving along, I could say stuff about the Shepherds, but I won’t. Instead I’ll comment on one of my favourite pieces of scripture – verses 21 – 40, Anna and Simeon bless the child.
The image of these two, visiting the Temple every day in their old age, forms a lovely picture in my mind. These two old people (probably knew each other; after all, they’d both been prowling in the Temple, looking for Messiah) demonstrate true faithfulness.
The thing to finish with here is Simeon’s prayer – “Let your servant now depart in peace. (v31, 32). Do you have that kind of calm assessment of your life so far? Can you imagine being able to simply say to God “ “I’m ready to go”? That is, to me, the ultimate in trust - and it is where I want to be at the end of my life too.
[1] In many 1st Century Middle Eastern homes, the upper room was for people, and the lower room (during the night time at least) was for animals to stay in. Hence the presence of a manger.
17 August 2011
Chapter 1
Chapter 1 of Luke sets the tone for the rest of the book in a lot of ways. It’s detailed and long, and includes as much background information as the good doctor can find.
Once again, the book is addressed to the enigmatic Theophilus (see the discussion of Acts 1 for more about this character). Short version: We don’t know if this is an actual name, a title or a generic name for a reader (it means “one who loves God”, so it’s not all that descriptive).
As to the narrative itself, Luke goes back further than the other Gospels. I mean, WAY back. Mark and John both start with the beginning of Jesus’ public ministry, and Matthew begins with the conception and birth of Jesus; but Luke goes back before the conception and starts with Jesus’ cousin, John (aka John the Baptist).
We track John’s life from before his conception. It turns out that although she was much older than Mary, Elizabeth (Mary’s relative) acted as what we might today call a “belly buddy” for Mary. And that would have been very greatly needed. Not much is recorded of the family’s response to Mary’s claim that she was pregnant with God’s Son, but despite Joseph’s willingness to go ahead with the marriage, it seems likely that she’d have been viewed AT BEST as a scarlet woman, a woman who couldn’t stay chaste until she was married; and Joseph would have been tainted by association.
Meanwhile, we see Mary begin her pregnancy and visit her cousin; and thus we get to read on of the most beautiful poems in the Scriptures – the “Magnificat[1]”. Also coming at the end of the chapter is another poem, the “Benedictus” in latin.
Finally we have the birth of John, together with the story of his father’s miraculous healing from being struck mute.
This story is so familiar as to almost be a cliché. Yet it is so important. What I notice immediately is the courage required of Mary.
Picture this – you’re praying and minding your own business, when God asks if He can use your body for His greatest ever work.
How would you respond?
I’m not sure if I could manage Mary’s calm poise at this moment. Hats off to her.
[1] In the latin, the first word of this poem is “Magnificat”. The usual pattern for naming prayers in the earliest translations of the Scriptures is to simply give them the name of the first word appearing in it.
Once again, the book is addressed to the enigmatic Theophilus (see the discussion of Acts 1 for more about this character). Short version: We don’t know if this is an actual name, a title or a generic name for a reader (it means “one who loves God”, so it’s not all that descriptive).
As to the narrative itself, Luke goes back further than the other Gospels. I mean, WAY back. Mark and John both start with the beginning of Jesus’ public ministry, and Matthew begins with the conception and birth of Jesus; but Luke goes back before the conception and starts with Jesus’ cousin, John (aka John the Baptist).
We track John’s life from before his conception. It turns out that although she was much older than Mary, Elizabeth (Mary’s relative) acted as what we might today call a “belly buddy” for Mary. And that would have been very greatly needed. Not much is recorded of the family’s response to Mary’s claim that she was pregnant with God’s Son, but despite Joseph’s willingness to go ahead with the marriage, it seems likely that she’d have been viewed AT BEST as a scarlet woman, a woman who couldn’t stay chaste until she was married; and Joseph would have been tainted by association.
Meanwhile, we see Mary begin her pregnancy and visit her cousin; and thus we get to read on of the most beautiful poems in the Scriptures – the “Magnificat[1]”. Also coming at the end of the chapter is another poem, the “Benedictus” in latin.
Finally we have the birth of John, together with the story of his father’s miraculous healing from being struck mute.
This story is so familiar as to almost be a cliché. Yet it is so important. What I notice immediately is the courage required of Mary.
Picture this – you’re praying and minding your own business, when God asks if He can use your body for His greatest ever work.
How would you respond?
I’m not sure if I could manage Mary’s calm poise at this moment. Hats off to her.
[1] In the latin, the first word of this poem is “Magnificat”. The usual pattern for naming prayers in the earliest translations of the Scriptures is to simply give them the name of the first word appearing in it.
16 August 2011
Introduction to Luke
INTRODUCTION
The reason I am in a position to write these commentaries is because of an intervention from a frequently non-interventionist God.
What do I mean by that? Simply this: The reason I am a Christian today is because one day God declared that NOW was the time for his plan to be enacted, and in some mystical way that our best words are still not equal to the task, shrank himself down enough to fit into a human form.
Have you ever stopped to think how amazing that is?
The stories in Luke are familiar. Very familiar. And they should – I have read them over and over again. The challenge this time around is to dig up things that I haven’t mentioned before, so that I actually can get surprised!
What do we know about Luke?
We know he was Greek, we know he was a doctor and a personal friend of Paul’s. Anything else will have to wait until next time!
Next time: Luke 1.
The reason I am in a position to write these commentaries is because of an intervention from a frequently non-interventionist God.
What do I mean by that? Simply this: The reason I am a Christian today is because one day God declared that NOW was the time for his plan to be enacted, and in some mystical way that our best words are still not equal to the task, shrank himself down enough to fit into a human form.
Have you ever stopped to think how amazing that is?
The stories in Luke are familiar. Very familiar. And they should – I have read them over and over again. The challenge this time around is to dig up things that I haven’t mentioned before, so that I actually can get surprised!
What do we know about Luke?
We know he was Greek, we know he was a doctor and a personal friend of Paul’s. Anything else will have to wait until next time!
Next time: Luke 1.
14 August 2011
Chapter 31
All good things come to an end, and Proverbs is about to finish.
I am often a little curious at this. Why, in a world that was so male-dominated, did Lemuel (not Solomon any more) choose to finish his work on wisdom by discussing what amounts to the perfect woman?
Probably it’s a matter of finishing with what is important in life. After all, the assumption is that it will be a male reading this (sorry to all my female readers – I know that this is sexist! But times were different back then . . . ); and the most important thing that he can really do on this planet is to marry the right person.
A wife of Noble character.
I can remember a friend of mine having a book called “Help! I’m intimidated by the Proverbs 31 woman!”
Great title, really. But it does demonstrate something.
This woman is so perfect that she can scare people. Hey, she’s threatening to me, and I’m a male.
She’s incredibly smart, has good business acumen, works hard, is beautiful . . .
A woman could be forgiven for asking “How can I compete with that?!”
Well, to all of you I should answer that you don’t have to. She is an ideal, not a reality. The Prov 31 woman has every quality that a real woman should aspire to, but if you haven’t got there yet, don’t despair!
That said, I believe myself to be married to her . . .
What a pity Mere doesn’t usually read my blog entries!
I am often a little curious at this. Why, in a world that was so male-dominated, did Lemuel (not Solomon any more) choose to finish his work on wisdom by discussing what amounts to the perfect woman?
Probably it’s a matter of finishing with what is important in life. After all, the assumption is that it will be a male reading this (sorry to all my female readers – I know that this is sexist! But times were different back then . . . ); and the most important thing that he can really do on this planet is to marry the right person.
A wife of Noble character.
I can remember a friend of mine having a book called “Help! I’m intimidated by the Proverbs 31 woman!”
Great title, really. But it does demonstrate something.
This woman is so perfect that she can scare people. Hey, she’s threatening to me, and I’m a male.
She’s incredibly smart, has good business acumen, works hard, is beautiful . . .
A woman could be forgiven for asking “How can I compete with that?!”
Well, to all of you I should answer that you don’t have to. She is an ideal, not a reality. The Prov 31 woman has every quality that a real woman should aspire to, but if you haven’t got there yet, don’t despair!
That said, I believe myself to be married to her . . .
What a pity Mere doesn’t usually read my blog entries!
11 August 2011
Chapter 30
10/8/11
CHAPTER 30
There are a group of people who call themselves the “new Atheists.”
New atheists are exactly like old atheists, but much more strident.
Meh, whatever. But somehow they’re gaining a lot of publicity these days. Atheism isn’t significantly more popular than it used to be, but these people seem to have a higher profile than before.
As a young man, I used to debate atheists, a LOT. When I was at uni, I dreamed of being the atheist’s worst nightmare. I knew all the counters to common atheists’ arguments. I could demonstrate the reality of God from History, Science, Philosophy, whatever was your area of expertise. You know, I’d even let you pick the home ground – I was comfortable on your turf even if you were a PhD.
I have some more thoughts on this, but before we do, we’re reading Proverbs 30 today.
It may interest you to know that atheism isn’t new. There have been atheists for at least 3000 years – at the very latest, they existed when Solomon was writing.
We know this because Solomon addresses that very issue.
Verses 1-4 of Proverbs 30 list off a few typical atheist phrases – “There is no God! I can do whatever I like! I see no evidence of a holy God!”
Given that Solomon is the wisest person ever to walk, it’s interesting to read how HE handles this question.
Does he come up with cunning arguments? No.
Does he refer back to the authority of various writings by the atheists’ favourite authors? Again, no.
Does he rubbish and insult them? No.
So what does he do?
Solomon is quiet and gentle. He doesn’t argue or debate; he simply comments on the faithfulness of God.
Note this – he doesn’t argue or convince. Rather he simply says “Every promise of God proves true;
he protects everyone who runs to him for help”. Effectively, Solomon takes God as an axiom (a self-evident truth) and works things out from there.
I used to debate a lot, as I said at the beginning of this commentary. Things have changed – I don’t really see constant argument as a valuable use of my time or the atheist’s. But recognizing God’s hand in things and pointing that hand out to others seems to be the best way to react.
And since Soloman and his cronies are wise – the wisest ever – I’m willing to trust that Solomon knows what he’s talking about.
CHAPTER 30
There are a group of people who call themselves the “new Atheists.”
New atheists are exactly like old atheists, but much more strident.
Meh, whatever. But somehow they’re gaining a lot of publicity these days. Atheism isn’t significantly more popular than it used to be, but these people seem to have a higher profile than before.
As a young man, I used to debate atheists, a LOT. When I was at uni, I dreamed of being the atheist’s worst nightmare. I knew all the counters to common atheists’ arguments. I could demonstrate the reality of God from History, Science, Philosophy, whatever was your area of expertise. You know, I’d even let you pick the home ground – I was comfortable on your turf even if you were a PhD.
I have some more thoughts on this, but before we do, we’re reading Proverbs 30 today.
It may interest you to know that atheism isn’t new. There have been atheists for at least 3000 years – at the very latest, they existed when Solomon was writing.
We know this because Solomon addresses that very issue.
Verses 1-4 of Proverbs 30 list off a few typical atheist phrases – “There is no God! I can do whatever I like! I see no evidence of a holy God!”
Given that Solomon is the wisest person ever to walk, it’s interesting to read how HE handles this question.
Does he come up with cunning arguments? No.
Does he refer back to the authority of various writings by the atheists’ favourite authors? Again, no.
Does he rubbish and insult them? No.
So what does he do?
Solomon is quiet and gentle. He doesn’t argue or debate; he simply comments on the faithfulness of God.
Note this – he doesn’t argue or convince. Rather he simply says “Every promise of God proves true;
he protects everyone who runs to him for help”. Effectively, Solomon takes God as an axiom (a self-evident truth) and works things out from there.
I used to debate a lot, as I said at the beginning of this commentary. Things have changed – I don’t really see constant argument as a valuable use of my time or the atheist’s. But recognizing God’s hand in things and pointing that hand out to others seems to be the best way to react.
And since Soloman and his cronies are wise – the wisest ever – I’m willing to trust that Solomon knows what he’s talking about.
08 August 2011
Chapter 29
A theme that runs through a number of the proverbs in this chapter is this:
Our decisions (wise or foolish, or anything in between) have consequences.
Since this is written by a king for a king, naturally the consequences that he focuses on are those relating to the subjects the younger king will rule; and therefore we can see some issues that may be found when someone is in government.
For example:
• “When good people run things, everyone is glad; but when the ruler is bad, everyone groans.”
The decisions of those in high places have a strong tendency to trickle down. A leader may think they can get away with it; indeed, in my experience the problem with bad leadership isn’t so much a direct tendency for bad decisions to happen, so much as a general bad “vibe” within the organization, the church or the country. Somehow, when the leader misbehaves, everyone begins to follow suit, even people who shouldn’t be able to sense what is happening.
• “A leader of good judgment gives stability; an exploiting leader leaves a trail of waste.”
Interesting contrast here – Stability vs waste! But we’ve all experienced leaders who weren’t really in the job because they believed in the organization’s goals, but because it furthered their own goals. And indeed, waste is a hallmark of this particular type of leadership.
• “A gang of cynics can upset a whole city; a group of sages can calm everyone down.”
It doesn’t take a lot to do a lot of damage, as far as leadership is concerned. If people get cynical in one area of life, it tends to spread; and cynical leadership generally becomes abusing leadership. On the other hand, wise leadership can make all the difference.
• “When degenerates take charge, crime runs wild; but the righteous will eventually observe their collapse.”
It’s an important comfort to us all that the evil people won’t get things their own way forever.
No, wisdom and foolishness among leaders impact those being led. We forget this at our peril.
Our decisions (wise or foolish, or anything in between) have consequences.
Since this is written by a king for a king, naturally the consequences that he focuses on are those relating to the subjects the younger king will rule; and therefore we can see some issues that may be found when someone is in government.
For example:
• “When good people run things, everyone is glad; but when the ruler is bad, everyone groans.”
The decisions of those in high places have a strong tendency to trickle down. A leader may think they can get away with it; indeed, in my experience the problem with bad leadership isn’t so much a direct tendency for bad decisions to happen, so much as a general bad “vibe” within the organization, the church or the country. Somehow, when the leader misbehaves, everyone begins to follow suit, even people who shouldn’t be able to sense what is happening.
• “A leader of good judgment gives stability; an exploiting leader leaves a trail of waste.”
Interesting contrast here – Stability vs waste! But we’ve all experienced leaders who weren’t really in the job because they believed in the organization’s goals, but because it furthered their own goals. And indeed, waste is a hallmark of this particular type of leadership.
• “A gang of cynics can upset a whole city; a group of sages can calm everyone down.”
It doesn’t take a lot to do a lot of damage, as far as leadership is concerned. If people get cynical in one area of life, it tends to spread; and cynical leadership generally becomes abusing leadership. On the other hand, wise leadership can make all the difference.
• “When degenerates take charge, crime runs wild; but the righteous will eventually observe their collapse.”
It’s an important comfort to us all that the evil people won’t get things their own way forever.
No, wisdom and foolishness among leaders impact those being led. We forget this at our peril.
06 August 2011
Chapter 28
Curiously, many of us seek wisdom – but most usually, we seek it when things have already reached such a serious underpass that we’d give anything for the problem to be fixed.
Sometimes our cries for wisdom may mean locking the gate after the horse has bolted . . .
In any case, Proverbs 28 is looking at the wisdom needed when things are tough. Let’s give it a once-over.
Some of the themes covered include:
• The connection between confidence and having nothing to hide (v1,17,18)
• The goodness of God’s law (vs 4, 5)
• The connection between God’s law and wisdom (v7)
• The need for a leader to fight crime and corruption (boy, could some leaders learn a thing or two here! v2, 16)
Then we have verses 19-28. And here we find something quite interesting – it’s a number of statements that serve to underline what Philip Yancey calls “The atrocious mathematics of Grace”.
God thinks differently from us, and his thought patterns are characterized by grace. This means that sometimes what God asks is counter-intuitive.
For example:
• Humans are always on the lookout for an easy way. “Get-rich-quick” schemes and attempts to get something for nothing are almost de rigeur. But God wants us to work for our living (and let’s face it, this is part of being made in His image. He is a God who works, and it is natural for Him to want us to do the same.
• We would automatically assume that the best way to get what you want is to be tightfisted, only spending your money on things that you really want. In contrast, God’s way is for us to be generous. This is counter-intuitive, but it really works.
Being Christ like is often a process of unlearning the things that we have learned. Society teaches us the wrong way very often; God teaches us a more difficult way; but in the end it’s also the best way.
Sometimes our cries for wisdom may mean locking the gate after the horse has bolted . . .
In any case, Proverbs 28 is looking at the wisdom needed when things are tough. Let’s give it a once-over.
Some of the themes covered include:
• The connection between confidence and having nothing to hide (v1,17,18)
• The goodness of God’s law (vs 4, 5)
• The connection between God’s law and wisdom (v7)
• The need for a leader to fight crime and corruption (boy, could some leaders learn a thing or two here! v2, 16)
Then we have verses 19-28. And here we find something quite interesting – it’s a number of statements that serve to underline what Philip Yancey calls “The atrocious mathematics of Grace”.
God thinks differently from us, and his thought patterns are characterized by grace. This means that sometimes what God asks is counter-intuitive.
For example:
• Humans are always on the lookout for an easy way. “Get-rich-quick” schemes and attempts to get something for nothing are almost de rigeur. But God wants us to work for our living (and let’s face it, this is part of being made in His image. He is a God who works, and it is natural for Him to want us to do the same.
• We would automatically assume that the best way to get what you want is to be tightfisted, only spending your money on things that you really want. In contrast, God’s way is for us to be generous. This is counter-intuitive, but it really works.
Being Christ like is often a process of unlearning the things that we have learned. Society teaches us the wrong way very often; God teaches us a more difficult way; but in the end it’s also the best way.
05 August 2011
Chapter 27
Even for Proverbs, chapter 27 is eclectic. As far as I can determine, there doesn’t seem to be any kind of theme to it. It’s basically skipping all around life, proclaiming on a number of topics about wisdom.
There are patterns, but they are linguistic patterns rather than patterns in the subject matter. There is a pattern that many of the proverbs repeat – “Don’t (X, Y, Z); Because (A, B, C).”
The impression that I get is of Solomon, aged and weary, recognizing that he has just one last chance to talk to his son. He just wants to dump on him all the wisdom that will be needed for posterity.
Of course, all this is impossible; there is just too much to learn out there.
But he’s giving it a red hot go!
In one chapter, there is instruction on:
• Your place in the Universe
• Your relationships with others.
• Dealing with fools
• How much one should eat in public.
• Relationships with friends.
I’m not writing much more here. Just read it for yourself if you havent’ done so!
There are patterns, but they are linguistic patterns rather than patterns in the subject matter. There is a pattern that many of the proverbs repeat – “Don’t (X, Y, Z); Because (A, B, C).”
The impression that I get is of Solomon, aged and weary, recognizing that he has just one last chance to talk to his son. He just wants to dump on him all the wisdom that will be needed for posterity.
Of course, all this is impossible; there is just too much to learn out there.
But he’s giving it a red hot go!
In one chapter, there is instruction on:
• Your place in the Universe
• Your relationships with others.
• Dealing with fools
• How much one should eat in public.
• Relationships with friends.
I’m not writing much more here. Just read it for yourself if you havent’ done so!
02 August 2011
Chapter 26
The poll is up. Vote away!
--
Having spent the last chapter extolling the virtues of Wisdom (as he does for much of the book), Solomon, through Hezekiah, now changes tack. Instead of speaking of the wonders of wisdom, he now warns against folly.
Keep in the back of your mind that to Solomon, folly and evil are equivalent.
And what a tirade! As a connoisseur of fine invective, I always love to hear (or read) excellent examples of ranting. And Solomon doesn’t disappoint!
A few examples:
“Putting a fool in the place of honour is like putting a mud brick on a marble column!”
Don’t you just love the imagery here? It’s so evocative!
“As a dog eats its own vomit, so fools recycle silliness.”
In passing, a good translation of this well-known proverb. There are layers of meaning here. There’s the simple revolting nature of the actions described. Then there is the fact that a dog is associated (to Jewish readers) with uncleanness. There’s the comparison of the futility of such actions too.
“Don’t respond to the stupidity of a fool. You’ll only look foolish yourself.”
Be honest – how many times have you been caught by this one?
“Answer a fool in simple terms, or he may get a swelled head.”
And arrogant fools are not at all short in our society.
There’s lots more, but read them yourself!
Solomon’s distaste for fools is striking, but not unexpected. A lack of wisdom does a lot of damage. Each of us can think of situations where thoughtless or stupid comments have damaged a friendship, wrecked a team, perverted justice. Foolish thoughts and deeds can harm all those around.
Wisdom is best, of course – but at least let’s try to avoid folly!
--
Having spent the last chapter extolling the virtues of Wisdom (as he does for much of the book), Solomon, through Hezekiah, now changes tack. Instead of speaking of the wonders of wisdom, he now warns against folly.
Keep in the back of your mind that to Solomon, folly and evil are equivalent.
And what a tirade! As a connoisseur of fine invective, I always love to hear (or read) excellent examples of ranting. And Solomon doesn’t disappoint!
A few examples:
“Putting a fool in the place of honour is like putting a mud brick on a marble column!”
Don’t you just love the imagery here? It’s so evocative!
“As a dog eats its own vomit, so fools recycle silliness.”
In passing, a good translation of this well-known proverb. There are layers of meaning here. There’s the simple revolting nature of the actions described. Then there is the fact that a dog is associated (to Jewish readers) with uncleanness. There’s the comparison of the futility of such actions too.
“Don’t respond to the stupidity of a fool. You’ll only look foolish yourself.”
Be honest – how many times have you been caught by this one?
“Answer a fool in simple terms, or he may get a swelled head.”
And arrogant fools are not at all short in our society.
There’s lots more, but read them yourself!
Solomon’s distaste for fools is striking, but not unexpected. A lack of wisdom does a lot of damage. Each of us can think of situations where thoughtless or stupid comments have damaged a friendship, wrecked a team, perverted justice. Foolish thoughts and deeds can harm all those around.
Wisdom is best, of course – but at least let’s try to avoid folly!
01 August 2011
Chapter 25
We are approaching the end of the book of Proverbs, and it’s getting close to that time again – time to choose another book!
We’re going back into the New Testament, and we’ll tackle the one kind of book I haven’t looked at yet in Johno’s Commentary – a Gospel. But these four books are so familiar that it’s going to be a real challenge to find something new.
So here we go – Matthew, Mark, Luke or John? Make your choice, dear friend!
Anyway, on with tonight’s episode – Proverbs chapter 25!
--
The book changes its style again. Once again it is the sayings of Solomon; but this time it is a group of sayings collected by a later king, King Hezekiah. Whether done personally by him or by his scribes on his behalf and for his reference is something we will never know; in any case, the sayings listed here are attributed to Solomon.
And wisdom once again we find.
The first few sayings (vs 1 -15) once again vary as to their topic, but broadly they are simply on the nature of wise and knowledgeable living. Once again, Solomon tells us about how a leader should view knowledge.
A leader, says Solomon, should have a deep and broad knowledge. This is in contrast to our dominant worldview which tends to encourage people who are completely specialized in the discipline of attaining and exercising power. Solomon, on the other hand, believes that a leader needs to be educated, and to have a good idea of the world around them. In this way, nothing can surprise them.
The next section, 16 – 25, is more about self-control – something many people (including myself) need to develop!
It’s a bunch of really practical ways you can avoid making yourself out to be a fool in front of others.
We’re going back into the New Testament, and we’ll tackle the one kind of book I haven’t looked at yet in Johno’s Commentary – a Gospel. But these four books are so familiar that it’s going to be a real challenge to find something new.
So here we go – Matthew, Mark, Luke or John? Make your choice, dear friend!
Anyway, on with tonight’s episode – Proverbs chapter 25!
--
The book changes its style again. Once again it is the sayings of Solomon; but this time it is a group of sayings collected by a later king, King Hezekiah. Whether done personally by him or by his scribes on his behalf and for his reference is something we will never know; in any case, the sayings listed here are attributed to Solomon.
And wisdom once again we find.
The first few sayings (vs 1 -15) once again vary as to their topic, but broadly they are simply on the nature of wise and knowledgeable living. Once again, Solomon tells us about how a leader should view knowledge.
A leader, says Solomon, should have a deep and broad knowledge. This is in contrast to our dominant worldview which tends to encourage people who are completely specialized in the discipline of attaining and exercising power. Solomon, on the other hand, believes that a leader needs to be educated, and to have a good idea of the world around them. In this way, nothing can surprise them.
The next section, 16 – 25, is more about self-control – something many people (including myself) need to develop!
It’s a bunch of really practical ways you can avoid making yourself out to be a fool in front of others.
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