As I track the news regarding the current animosity in Korea, I have been reminded of a few things. I first remember my grandfather who served in the military during the Korean Conflict. While we as Americans have forgotten much of the details of that time in history, it remains a constant personal reminder of a man I never knew. However, there is a more important lesson I have learned.
America invested about three years and over thirty thousand lives in this fight. However, much of that has been forgotten already by the general public. About sixty years have passed and the conflict rages in increasing intensity today with the renewed possibility of hostilities. What then was the impact of that sacrifice so many years ago? For what did those men give their lives?
I do not question the conflict nor its impact politically. That is not my area of expertise nor intent. What I do realize is that our lives are precious and dedicated to something each and every day. The question we must face each day is the worth of our goals and endeavors. Will the energy we expend each day matter for something important? We exhaust ourselves on all sorts of things. But is our effort going to a cause which will last the test of time and stand worthwhile against the backdrop of eternal history?
Only that which directs glory to God will stand against the abrasive and destructive power of time and perpetuity. As the old hymn aptly said, "Only one life twill soon be past, only what's done for Christ will last." Any war of human creation whether actual war or our own battles for personal achievement will ultimately fall as worthless endeavors.
Monday, March 11, 2013
Saturday, February 23, 2013
We See What We Want
Have you ever purchased a car or looked at a car you truly desire. After the obtaining or realization, you then make a new discovery. As you drive around town, you begin to see that particular car more frequently. Once we become aware of a specific car and see it every day or think about it, we more easily spot it through the thousands of cars we pass each day. This phenomenon is due to the fact that our brains filter out true perception of things we don't actually want to see or pay attention to.
This becomes true in many aspects of life and I have been recently challenged to explore the ramifications. If I more actively realize that God is at work in my life providing opportunities for the gospel and thankfulness will I not see the blessings more readily. If my mind is more actively thinking on things which are eternal or from God, will I not more consistently see God at work through the many details of life. If my brain can see every Chevy Camaro that passes me by, can I not see God at work in the details of my life?
This becomes true in many aspects of life and I have been recently challenged to explore the ramifications. If I more actively realize that God is at work in my life providing opportunities for the gospel and thankfulness will I not see the blessings more readily. If my mind is more actively thinking on things which are eternal or from God, will I not more consistently see God at work through the many details of life. If my brain can see every Chevy Camaro that passes me by, can I not see God at work in the details of my life?
Thursday, February 21, 2013
A Reminder of Reasonableness
This past weekend, I happened to catch a documentary on PBS concerning the popularity of Shakespeare's play Hamlet. The main questions the producers asked were "Why is Hamlet popular?" and "Is Hamlet still relevant?" However, since I am odd, I picked up on a completely unrelated point which quite fascinated me.
Hamlet is of course one of the most quoted plays although many people may not realize what they are quoting. "To be or not to be" remains a famous quote and the full line is well known for what is essentially English literature. But the question is, was that actually what Shakespeare wrote? In the documentary, they mentioned that there are only a few copies of the text of Hamlet which are relatively close to the time of its writing around 1600. Yet each of these copies present significantly different texts including that famous line. Even Wikipedia mentions this conundrum; "Three different early versions of the play are extant, the First Quarto (Q1, 1603), the Second Quarto (Q2, 1604), and the First Folio (F1, 1623). Each version includes lines, and even entire scenes, missing from the others."
This sort of discontinuity becomes very interesting when held up next to the text of Scripture. While Hamlet, written about 1600, has two or three copies which are vastly different, the New Testament was written about 100 and has thousands of old copies and pieces. If you examine the age and quantity of the copies of the Bible, you will realize that the textual evidence of a consistent record of the Bible is overwhelming. Lee Strobel spends a whole chapter in his work The Case For Christ dedicated to explaining how we know the record of Scripture we have today is amazingly close to what was actually recorded.
This fact is no mere trivia tidbit. The Bible claims to be written by eyewitnesses of Jesus Christ. It is important that we as Christians are able to effectively argue that the Bible represents a reliable witness of eyewitness testimony. From that point forward, many other details can be argued with greater surety.
The more I read and study, the more I realize that our faith, while still faith, can be measured and tested by the facts. The Christian faith is intellectually reasonable and consistent. While I have never argued these points in order to win someone over, they are beneficial points to learn for personal growth. Every Christian should ask the questions and find the answers for themselves. Then you will be ready to answer the questions when someone else asks you.
Hamlet is of course one of the most quoted plays although many people may not realize what they are quoting. "To be or not to be" remains a famous quote and the full line is well known for what is essentially English literature. But the question is, was that actually what Shakespeare wrote? In the documentary, they mentioned that there are only a few copies of the text of Hamlet which are relatively close to the time of its writing around 1600. Yet each of these copies present significantly different texts including that famous line. Even Wikipedia mentions this conundrum; "Three different early versions of the play are extant, the First Quarto (Q1, 1603), the Second Quarto (Q2, 1604), and the First Folio (F1, 1623). Each version includes lines, and even entire scenes, missing from the others."
This sort of discontinuity becomes very interesting when held up next to the text of Scripture. While Hamlet, written about 1600, has two or three copies which are vastly different, the New Testament was written about 100 and has thousands of old copies and pieces. If you examine the age and quantity of the copies of the Bible, you will realize that the textual evidence of a consistent record of the Bible is overwhelming. Lee Strobel spends a whole chapter in his work The Case For Christ dedicated to explaining how we know the record of Scripture we have today is amazingly close to what was actually recorded.
This fact is no mere trivia tidbit. The Bible claims to be written by eyewitnesses of Jesus Christ. It is important that we as Christians are able to effectively argue that the Bible represents a reliable witness of eyewitness testimony. From that point forward, many other details can be argued with greater surety.
The more I read and study, the more I realize that our faith, while still faith, can be measured and tested by the facts. The Christian faith is intellectually reasonable and consistent. While I have never argued these points in order to win someone over, they are beneficial points to learn for personal growth. Every Christian should ask the questions and find the answers for themselves. Then you will be ready to answer the questions when someone else asks you.
Sunday, December 2, 2012
Judges Exegetical Paper Part 1
The first few pages of my paper on Judges 11:29-40.
As the pages of Biblical history turned from the great conquests of Joshua, a period of confusion and chaos fill the void of leadership. This period forms the content of the book of Judges. Thus the book of Judges records a historical record of sorts of the people of Israel during this stage in their development as a nation and a culture.
However, it is not so simple to evaluate the setting of Judges by studying the clear historical landmarks of the contents of the book directly. Instead, the reader must recognize that two cultural settings are in view and impact the tone and meaning of the book as a whole. The first and most obvious culture under view is that of the time period of the events described in the book directly.
Following the death of Moses, Joshua took the leadership reigns for the nation of Israel and led the people into the land that was promised. The long travel was complete but the battle for the land was just beginning. The book of Joshua records a series of battles and settlements as the people made the land their own.
Yet as battles were won and the land is apportioned to tribes, the people spread out and placed roots in the conquered cities and towns. Joshua served for many years as a central and strong leader with a network of helpers. Following the death of Joshua, no clear leader is established for the people. Joshua himself charges the people en masse to follow and serve God.
While Joshua makes clear in his closing charge that the people will not be prone to obey the law he describes, he does nothing to prepare them for the troubles or difficulties which lie ahead. Indeed, the closing words of the book of Joshua set the ominous tone for the setting of Judges. “So Joshua sent the people away, every man to his inheritance.”
This “every man” motif not only sets the appropriate stage of Judges but serves as a grammatical bookmark throughout the book. With no clear leader, the nation become subject to the waves of power and national struggle. That lack of leadership was not confined only the nation itself but was mirrored by the region as a whole. Daniel Block mentions the lack of information regarding this time period found in the pages of Scripture. In addition as well, he adds that “exrabiblical sources for the period of the judges are scarce.” Since history in the ancient world was normally driven by singular leaders and kings, such a lack of documentation suggest a period both of frequent war and destruction but the marked absence of either a dominating nation or king.
This absence of leadership or power affected the region with numerous national strife events and oppression. The numerous socio-political groups or nations mentioned in the book of Judges reflect constant fighting and war. In addition, the nation of Israel found such strife internally as well including civil war of sorts. Herbert Wolf lists these conflicts in his description. “Ephraim was ravaged by Manasseh (ch. 12), and Benjamin was almost annihilated by the other tribes (chs. 20-21).”
In terms of religious views of the times, Judges itself reflects a people who were misled. The repeated habit of turning to God displays the truth that the people in general had a technical knowledge of the worship of the God. Block agrees by stating “although little is known about the practice of official national religion at this time, these data demonstrate that throughout the period of settlement the Israelite tribes retained a consciousness of their status as the people of Yahweh.”
What the people knew to be true at the time was however not often relevant. Their practice, rather than knowledge, was that of pursuing what is termed in Judges as “Baals and the Asherahs.” Baal specifically was the most well known god of the time and his connection to winter rain became symbolic of fertility. He is often found in connection with two other goddesses. Asherah who was considered to be the mother of Baal was one while Ashtoreth was the god of war and sex. Any extensive study into the premonarchial period of Israelite history should involve an extensive study of these gods and what they represent and how their worship impacted the cultures of the world.
In short however, the worship of these idols demonstrate a clear cultural emphasis. Worship of Baal and Asherah/Ashtoreth were a vital aspect of agricultural people groups at that time period of history. The desire for fertile crops, the source of wealth and prosperity, became the main religious focus. As the nation of Israel moved from a nomadic livestock driven people to a stable agricultural people, the absorption of the religious connections to that lifestyle became natural. It is necessary to see the religious struggles of Israel not merely as a worship failure, but a lifestyle and cultural development in conflict with God’s plan. Thus the leadership vacuum, civil war and religious apostasy set the key cultural stages upon which the drama of Judges would be played.
In addition as well, the second culture to be evaluated is of course that of the time period during which the book was written. This culture is less important in understanding the stories but far more important to understand the intended meaning and inclusion of the stories. It is only from this view of the writing world that one can grasp the functional importance and appreciation for the message of the book of Judges.
The general consensus regarding the writing of the book of Judges is during the timeframe of Israel when the nation was unified under one king. The impetus for this dating centers on both the tone of the book and the frequent references to the time being without a king. Such a comment would suggest that the original reader would understand the contrast. More specific dating is difficult although some commentators suggest an early Davidic reign due to the mention of Jerusalem belonging to the Jebusites in 1:21.
The significance of this date would be greatly meaningful to the specific occasion of this book. Prior to the conquest of Jerusalem, David was not fully accepted as king over all of Israel. After the death of Saul, David was made king of Judah publically. However, 2 Samuel 3 records an ongoing war between the family of Saul and David. David ruled at this time from the city of Hebron. It is not until after the conquest of Jerusalem that one can see a clear kingdom for David emerging. “At Hebron he reigned over Judah seven years and six months, and at Jerusalem he reigned over all Israel and Judah thirty-three years.” Thus the key cultural aspect of the timeframe of the writing of Judges is the gradual movement toward a secure king and nation.
As the pages of Biblical history turned from the great conquests of Joshua, a period of confusion and chaos fill the void of leadership. This period forms the content of the book of Judges. Thus the book of Judges records a historical record of sorts of the people of Israel during this stage in their development as a nation and a culture.
However, it is not so simple to evaluate the setting of Judges by studying the clear historical landmarks of the contents of the book directly. Instead, the reader must recognize that two cultural settings are in view and impact the tone and meaning of the book as a whole. The first and most obvious culture under view is that of the time period of the events described in the book directly.
Following the death of Moses, Joshua took the leadership reigns for the nation of Israel and led the people into the land that was promised. The long travel was complete but the battle for the land was just beginning. The book of Joshua records a series of battles and settlements as the people made the land their own.
Yet as battles were won and the land is apportioned to tribes, the people spread out and placed roots in the conquered cities and towns. Joshua served for many years as a central and strong leader with a network of helpers. Following the death of Joshua, no clear leader is established for the people. Joshua himself charges the people en masse to follow and serve God.
While Joshua makes clear in his closing charge that the people will not be prone to obey the law he describes, he does nothing to prepare them for the troubles or difficulties which lie ahead. Indeed, the closing words of the book of Joshua set the ominous tone for the setting of Judges. “So Joshua sent the people away, every man to his inheritance.”
This “every man” motif not only sets the appropriate stage of Judges but serves as a grammatical bookmark throughout the book. With no clear leader, the nation become subject to the waves of power and national struggle. That lack of leadership was not confined only the nation itself but was mirrored by the region as a whole. Daniel Block mentions the lack of information regarding this time period found in the pages of Scripture. In addition as well, he adds that “exrabiblical sources for the period of the judges are scarce.” Since history in the ancient world was normally driven by singular leaders and kings, such a lack of documentation suggest a period both of frequent war and destruction but the marked absence of either a dominating nation or king.
This absence of leadership or power affected the region with numerous national strife events and oppression. The numerous socio-political groups or nations mentioned in the book of Judges reflect constant fighting and war. In addition, the nation of Israel found such strife internally as well including civil war of sorts. Herbert Wolf lists these conflicts in his description. “Ephraim was ravaged by Manasseh (ch. 12), and Benjamin was almost annihilated by the other tribes (chs. 20-21).”
In terms of religious views of the times, Judges itself reflects a people who were misled. The repeated habit of turning to God displays the truth that the people in general had a technical knowledge of the worship of the God. Block agrees by stating “although little is known about the practice of official national religion at this time, these data demonstrate that throughout the period of settlement the Israelite tribes retained a consciousness of their status as the people of Yahweh.”
What the people knew to be true at the time was however not often relevant. Their practice, rather than knowledge, was that of pursuing what is termed in Judges as “Baals and the Asherahs.” Baal specifically was the most well known god of the time and his connection to winter rain became symbolic of fertility. He is often found in connection with two other goddesses. Asherah who was considered to be the mother of Baal was one while Ashtoreth was the god of war and sex. Any extensive study into the premonarchial period of Israelite history should involve an extensive study of these gods and what they represent and how their worship impacted the cultures of the world.
In short however, the worship of these idols demonstrate a clear cultural emphasis. Worship of Baal and Asherah/Ashtoreth were a vital aspect of agricultural people groups at that time period of history. The desire for fertile crops, the source of wealth and prosperity, became the main religious focus. As the nation of Israel moved from a nomadic livestock driven people to a stable agricultural people, the absorption of the religious connections to that lifestyle became natural. It is necessary to see the religious struggles of Israel not merely as a worship failure, but a lifestyle and cultural development in conflict with God’s plan. Thus the leadership vacuum, civil war and religious apostasy set the key cultural stages upon which the drama of Judges would be played.
In addition as well, the second culture to be evaluated is of course that of the time period during which the book was written. This culture is less important in understanding the stories but far more important to understand the intended meaning and inclusion of the stories. It is only from this view of the writing world that one can grasp the functional importance and appreciation for the message of the book of Judges.
The general consensus regarding the writing of the book of Judges is during the timeframe of Israel when the nation was unified under one king. The impetus for this dating centers on both the tone of the book and the frequent references to the time being without a king. Such a comment would suggest that the original reader would understand the contrast. More specific dating is difficult although some commentators suggest an early Davidic reign due to the mention of Jerusalem belonging to the Jebusites in 1:21.
The significance of this date would be greatly meaningful to the specific occasion of this book. Prior to the conquest of Jerusalem, David was not fully accepted as king over all of Israel. After the death of Saul, David was made king of Judah publically. However, 2 Samuel 3 records an ongoing war between the family of Saul and David. David ruled at this time from the city of Hebron. It is not until after the conquest of Jerusalem that one can see a clear kingdom for David emerging. “At Hebron he reigned over Judah seven years and six months, and at Jerusalem he reigned over all Israel and Judah thirty-three years.” Thus the key cultural aspect of the timeframe of the writing of Judges is the gradual movement toward a secure king and nation.
While God has recognized David as king, the people of Israel as a whole have completely accepted neither that kingship nor God’s involvement in the affairs of Israel. With this in mind, one can clearly see the overarching emphasis of the book of Judges. It becomes of sorts a political campaign for the people to support David and pursue God. The anonymous author makes clear that the alternative to a God fearing leader is chaos and violence. Instead, by accepting and following God and his appointed servant, the people of Israel can expect blessing and security. It is upon these cultural settings that one must approach and understand the book of Judges.
Wednesday, November 14, 2012
General Hermeneutical Thoughts
During this semester in school, I have been studying the topic of hermeneutics. A fancy word that basically means we are learning how to study the Bible well. It may seem at first glance to be a relatively non essential class. Some would even argue that the Holy Spirit helps you to understand when you read so why learn how to understand. But there was a thought in one of my textbooks that made an excellent point. The general idea was a challenge to truly study the Bible. If one only grabs from Scripture the lessons of a casual reading, there are numerous unintended consequences. The first is that you tend to read only those things that seem to make sense to you. Thus without more focused study, many passages that don't make sense at first glance will be neglected. Secondly then you will eventually begin to only see what you have already learned. If there is never education or study in certain areas of knowledge, you will only bring to the text what you already knew. Over time, this will render the Word quite shallow and repetitive. This is not the fault of the Bible but the failure of the reader to truly grasp what the Bible is. The third consequence is that in the interest of preserving interest, you are more likely to find "new" and "exciting" meanings to the text which are incorrect. The natural mind cannot understand the things of God and the natural (or non spiritually focused) mind will look for meanings based upon human comprehension. I guess that what I realized upon reading these warnings was why many people struggle with or don't find purpose in daily reading of the Bible. Without real study, many things begin to look the same and the concept of lighthearted reading doesn't accomplish very much. The meaning of Scripture is forever bound first in what the Bible meant to the original reader. To get to the point of truly understanding Scripture, you must cross the cultural, philosophical and other barriers to place yourself in the place of the original reader. Crossing those barriers takes work and study and time. But it is that focus which opens the door to truly grasping and loving the Word of God. If you are interested in how to do this, I have a few good books which help you learn the steps toward understanding all of Scripture better.
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