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September 26th, 2020

9/26/2020

The Old Testament text for this Sunday [Ezekiel 18:1-4, 25-32] starts with a proverb, and a proverb is a good place to start—in more ways than one. The book of Proverbs may be a place where one starts to read the scriptures. Proverbs may be a good thing to start memorizing, since many of them still have a say in our 21st-century life today. And it may be a place where we start to see some of the intricate structures of these wonderful scriptures.

The proverb in the text is this: ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge (verse 2).’ In other words, problems are passed down from generation to generation. While this is most certainly true, this proverb can also be used as an excuse that something is ‘not my fault, but my father’s fault.’ Things that are true can become things that are false, if they are pushed too far.

Good words can be twisted. Proverbs can be twisted. Things that belong to the LORD can be twisted to become our own.

Perhaps that is why the LORD is so prominent in the book of Proverbs. I should say here that it is not at all obvious that the LORD is so central and foundational in Proverbs. When it comes to proverbs, we can easily make ourselves the center. So, perhaps these points may be helpful.

The book starts out by saying that these are the ‘proverbs of Solomon’. The words which follow give a somewhat ‘biblical’ variety of what is given in wisdom; the first two words after that introduction give us a good starting point, ‘to know wisdom’. And at the end of that long statement is the declaration that the ‘fear of Yahweh is the beginning of knowledge’ (1:7). This is echoed at the end of this large, first main section of the book, with the words, ‘the starting point of wisdom is the fear of Yahweh (9:10).’ Note the differences in those two statements, but the similarities should also be noted. The LORD plays a prominent part. And fear is a good first step—this is especially important in light of the proper distinction between law and gospel.

I must admit I was a bit surprised the first time I read one of the Concordia Self-Study Bible notes which summarizes this next section (10:1-22:16) in this way: ‘The numerical values of the consonants in the Hebrew word for ‘Solomon’ total 375—the exact number of verses in 10:1-22:16; 375 of Solomon’s proverbs were selected from a much larger number (Concordia Self-Study Bible, Copyright 1986 by Concordia Publishing House, page 959).’

The English language does not have a close connection to numbers like the Hebrew language does. The letters of the name Solomon in Hebrew are basically the consonants—somewhat similar to the English language, and you may get an idea of their placement in the alphabet. The consonants have these values: s = 300, l = 30, m = 40, h = 5. So, it tells us that the name of Solomon also gives us the number 375.

I must also admit that I was a bit surprised when at the middle of these 375 proverbs there was an unequaled emphasis on the LORD--seven mentions in a row. At the middle of 375 things is the 188th thing. And the 188th proverb is 16:4. And before that proverb and after it are both sets of three proverbs with the name of the LORD (Yahweh) in each one. Here they are, in a somewhat literal translation:

To a man, plans of the heart, and, from Yahweh, the answer of the tongue.
All of the ways of a man are innocent in his eyes, but the one weighing motives is Yahweh.
Commit to Yahweh your deeds, and your plans will succeed.
Yahweh works out everything for his end, and also the wicked for the day of disaster.
Yahweh detests all of the proud of heart; hand upon hand, he will not go unpunished.
In love and faithfulness, sin is atoned, and in the fear of Yahweh one avoids evil.
In pleasing Yahweh, the ways of a man, even his enemies make peace with him.

Right at the beginning of these seven proverbs is another mention of Yahweh and fear, but this time in this way: The fear of Yahweh is the teaching of wisdom (15:33). When you compare this statement to the earlier ones, you can see a definite progression. And this is a progression that focuses ultimately on the LORD, not on Solomon. So, this is a foundation that is built on something much better than ourselves.

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September 22nd, 2020

9/22/2020

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Thinking is an important part of being human. People did a lot of thinking in the Old Testament; sometimes that is not so obvious.

Sometimes a biblical text can have a form of the verb ‘to think’, but it is hidden within the translation. In the Old Testament text for last Sunday, Joseph literally said to his brothers, ‘And you, you thought evil against me …’ There the word ‘thought’ is often translated as ‘meant’ or ‘intended’ (Genesis 50:20; see ESV and NIV).’

There is also a time in Genesis when the verb ‘to think’ is used to describe the thinking of God. When the LORD promises that he will have as many descendants as the stars in the sky, the text says that Abraham ‘believed the LORD, and he counted it to him as righteousness (Genesis 15:6; ESV).’ The word ‘counted’ is also the verb ‘to think’.

Thinking is an important part of many Old Testament activities, and thoughts are often closely connected to actions. Sometimes it has been said that ‘actions speak louder than words’. I would not say that this is always true. But what is true is that actions speak louder than thoughts. The evil brothers thought to do evil to Joseph, and they tried to kill him. And a gracious LORD thinks to do good to Abraham, and the LORD abundantly blessed him in many ways.

The great contrast between the thoughts of man and the thoughts of the LORD is made quite clear in the Old Testament text for this Sunday, from Isaiah 55[:6-9]. In that text, thoughts are mentioned several times. Here is the text in a somewhat literal translation (verses 8 & 9):

For my thoughts are not your thoughts, and your ways are not my ways, saying of Yahweh. For the heavens are higher from the earth, so my ways are higher from your ways and my thoughts from your thoughts.’

This text, by itself, may make us feel isolated and alone, as if God were far off. While that is the message that is conveyed within this text, that is certainly not the message of the context, and of most of the Old Testament; and God is certainly not far off in the New Testament.

In Exodus, for example, there is a progression from the glory being on Mt. Sinai, and Moses having to go up into that, and the glory eventually rests on the tabernacle, and it goes along with the people. That is God getting CLOSER.

Before we get to the New Testament, it might be important to note that this word, in the language of the Old Testament, is a very special word. Hebrew, the language of the Old Testament, is a very unique language. It is a very concrete language. There are no Hebrew words for ‘principles’ and ‘concepts’. The Hebrew language often takes things that are somewhat invisible and defines them in a very visible way. And that sort of thing happens with the verb, ‘to think’.

In the Hebrew language, the verb ‘to think’ is also the verb ‘to weave’. Weaving is to many a lost art. But the idea of having threads go in different directions, with the end result of making something beautiful and/or useful, that sounds a lot like how thoughts go sometimes.

Although the way God would ‘weave’ something and the way we would weave something would be quite different and would obviously result in different levels of perfection, the LORD did not stay far away. Jesus ‘weaved’ in and out among the people of his day. He also said things that had people going in different directions. Most importantly, it all culminated for Jesus on the cross.

The people who were nearby had a different picture in their minds. ‘Come down from the cross,’ they said, ‘and we will believe in you.’ Some said, ‘He saved others, but he cannot save himself (Matthew 27:42).’ Those thoughts are attached to the idea of power. Lots of OUR thoughts are connected to power! But something different comes from the LORD’s thoughts, with the LORD’s gentle thoughts.

God IS love. What a thought!

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September 12th, 2020

9/12/2020

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It should not be too surprising that a gospel text from the Gospel according to Matthew takes us again, with its close connection to the Old Testament, to the very first book of the Bible for the Old Testament reading. What IS surprising is that this time, the text is part of the very last chapter [Genesis 50:15-21]. This text actually can come up twice within the three-year series (the next time near the very beginning of the Pentecost season in year C), but this is the very last reading from the book of Genesis. There are only a few more verses, and then there is the end to this important and foundational book.

How a movie ends is important, and how a book ends is important as well, and this is true even in ancient times. At the ends of a few books in the Old Testament, there is still something that has not been resolved. Even the Old Testament itself does that with the book of Malachi and the promise of a coming messenger who will prepare the way for the LORD (Malachi 3:1).

The story of Joseph has been the focus for many chapters near the end of the book of Genesis. And those details are a good reminder of how the LORD is able to turn things around. Joseph went from being in prison to being the second-most powerful person in the very powerful country of Egypt.

The entire structure of Genesis may be based on how God turns things around. Previously in the book, when God remembered someone, something significantly good happened after that. But now Joseph is on the scene, and the text says that when Joseph ‘remembered the dreams that he dreamt, and he said to his brothers, “You are spies (42:9)!”’ That remembering falls significantly short, especially when compared to God’s remembering.

So where does the end of the book of Genesis lead us? Do we focus on God? On Joseph? There are some things in the biblical text that lead us to a better answer than either of those choices.

I think I have mentioned this before—and I owe it to the Rev. Dr. Michael Zeigler of The Lutheran Hour for pointing this out—that there are four mentions of the LORD being WITH Joseph within the details of that story. Here are some literal translations of those mentions:

Genesis 39:2 And Yahweh was with Joseph, and he was a prospering man….

Genesis 39:3 And his master saw that Yahweh was with him, and all that he was doing, Yahweh was prospering him in his hand.

Genesis 39:21 But Yahweh was with Joseph, and he showed to him kindness….

Genesis 39:23b … Yahweh was with him, and whatever he was doing, Yahweh was prospering him.

It is one thing to have God remember. It is another thing to have Yahweh, the LORD, be present; this is a significant step down AND in our direction.

Some have made the point that God’s presence seems to decrease as the book of Genesis nears the end. But there is also the point to made that the LORD’s presence is articulated in greater detail as the book of Genesis nears its end.

Within the text for this Sunday, Joseph poses a question which gets at the heart of the issue of God’s presence. He says (in verse 19), ‘Am I in the place of God?’

If that question sounds familiar, it was asked earlier in the book. Rachel is not having any children, and she is jealous of her sister, and she says to her husband, Jacob, ‘Give me children or I will die!’ And the above question is Jacob’s response (30:1-2). That question (‘Am I in the place of God?’) is an important one at that place and time. It gets the reader or the listener to consider the main characters involved—God and man. And one should also take into account the main character of sin, which separates those two.
By focusing on man too much, he becomes an example to follow—or not to follow. To focus on God too much, and he seems far away—and he can certainly seem that way at times. The problem of sin was clearly articulated near the beginning of Genesis, and we will get to a proper conclusion when we finally get to the New Testament, when God became man.

In much the same way there is not just one gospel account that says what Jesus did—that would make it a history lesson. There are four gospel accounts that give four slightly different perspectives regarding what he did for our salvation. That makes it a significant salvation story.

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September 5th, 2020

9/5/2020

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The Old Testament text for this Sunday steps briefly into the book of Ezekiel [33:7-9]. And those words begin with a statement to Ezekiel, that the LORD has made him ‘a watchman’. Like many other biblical occupations these days, such a job may not be very well understood. But it certainly is an important one in Israel’s history.

Think of, first of all, that this part of the world could be overrun by bigger powers on almost all sides. Trade routes came through Israel, so why not armies?

Second, it is important to remember that, in such situations, a city with a wall is a wonderful thing. In last week’s text, the LORD promised Jeremiah that he would be a fortified wall of bronze (15:20). It is difficult to imagine such a wall. And imagine the difficulty in getting through such a wall! And you might also want to imagine your perspective on top of such a wall.

Third, that also means that the city gates are important places. If you do not want to go through (or over) a wall, you could try going through the gates. (And cities would usually have more than one gate. I am not speaking about a ‘front and back door’ here; sometimes there was an inner and an outer gate. And perhaps you can imagine the difficulty in getting through THAT as well.) And gates are mentioned many times throughout scripture, from literally Genesis to Revelation.

What may be a helpful text to picture all these elements is from 2 Samuel 18 (verse 19 and following). This is an account that describes how the information from a battle was delivered to King David. In this case, the king’s son, Absalom, was dead. Although Absalom had tried to get rid of his own father, David mourns his death when he hears the news from the messenger who came from Joab, the leader of the king’s army.

The way in which this news is given is interesting. There seems to be two people who were previously designated by the king to give some special news. One was designated to give good news (he was the ‘son of Zadok’, and it should be said that the Zadok referred to was probably the high priest and, therefore, by association with the temple, a good person), and the other, a 'Cushite', to give some other kind of news (being a Cushite was not too important; perhaps the messenger who gave bad news was killed).

This text never ends up being a reading in the three-year series, so I thought it would be a good thing to include it below. And probably the most important thing to note is that the word ‘news’ here is the word that becomes the word ‘gospel’ in the New Testament. That may help our perspective as to the New Testament importance of Jesus and the gospel. Here is a somewhat literal translation:

And Ahimaaz, son of Zadok, said, ‘Let me run, now, and let me take the news to the king, that Yahweh delivered him from the hand of his enemies.’
And Joab said to him, ‘You are not a man of news on this day, and you may take the news on another day, but on this day, you do not take the news, for the son of the king is dead.’
And Joab said to the Cushite, ‘Go, tell the king what you saw.’ And the Cushite bowed to Joab, and he ran.
And Ahimaaz, son of Zadok, added again, and he said to Joab, ‘And it may be whatever, let me run now also I, after the Cushite.
And Joab said, ‘Why are you running, my son? For you are not one bringing the news.’
And he said, ‘It may be whatever, I will run.’
And he said to him, ‘Run.’ And Ahimaaz ran the way of the plain, and he passed by the Cushite.
And David was sitting between two of the gates, and the watchman went up to the roof of the gate on the wall, and he raised his eyes, and he looked, and behold, a man running by himself.
And the watchman called, and he told the king. And the king said, ‘If he is by himself, the news is in his mouth.’ And he came and came closer.
And the watchman saw another man running, and the watchman called to the gate(keeper), and he said, ‘Behold, a man running by himself.’
And the king said, ‘Also he, one bringing news.’
And the watchman said, ‘I am seeing the running of the first one being the running of Ahimaaz, son of Zadok.’
And the king said, ‘This is a good man, and he comes with good news.
And Ahimaaz called, and he said to the king, ‘Peace,’ and he bowed to the king, with his face to the ground, and he said, ‘Yahweh, your God, be praised, who delivered up the men who lifted their hand against my lord, the king.’
And the king said, ‘Peace to the young man, to Absalom?’
And Ahimaaz said, ‘I saw the great confusion when Joab was sending the servant of the king, and I did not know what.’
And the king said, ‘Stand aside and wait here.’ And he stood aside and stood.
And, behold, the Cushite, coming, and the Cushite said, ‘And may my lord, the king, hear the news, for Yahweh delivered you this day from the hand of all the ones rising against you.’
And the king said to the Cushite, ‘Is there peace to the young man, to Absalom?’
And the Cushite said, ‘May the enemies of my lord, the king, be like the young man, and all who rise against you to do evil.’

As was mentioned above, the bad news hits David quite hard. It seems that David was hoping for two runners that were both giving good news, one good news concerning the battle victory, and the other, that his son was still alive.

Certainly, the watchman in the above text had an important role. But the one delivering that all-important news had an even more important role. And there is simply nothing more important than the good news of the gospel.

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