Results 61 - 80 of 166
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Results from: Notes Author: Just Read Mark Ordered by Date |
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Results | Verse | Author | ID# | |||
61 | Is the Bible itself evil? | 2 Tim 3:16 | Just Read Mark | 135074 | ||
Merlin, Gandalf..... yes, I did a little melding of tales there. Another interesting story to read is CS Lewis' autobiography -- Surprised by Joy. He, too, longed for a mythical world that was foreign to his modern era. He was interested in Norse legends and ancient mythologies, but only believed in a "scientific" description as real. God pursued him, and won his searching mind. You sound resigned when you say "I guess I don't know how to." God, however, is not resigned, but full of surprises. JRM |
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62 | Rape, Circumcission, Slaughter. | Gen 34:31 | Just Read Mark | 135057 | ||
Jacob's reaction to the slaughter. Thank you for pointing me to Genesis 49:5. While this is Jacob's last words to his sons, this doesn't actually seem to be a blessing. He rejects their council and company, and curses their anger, and "divides" and "scatters" them. The reason for this hard treatment seems to be their violence. Any thoughts? JRM |
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63 | Rape, Circumcission, Slaughter. | Gen 34:31 | Just Read Mark | 135054 | ||
Thanks for your thoughtful answer, especially pointing out connections beyond the chapter at hand. I, too, have been thinking about God's instruction not to intermarry (when the "people of God" still had a genetic component). In no way did I intend to justify rape. It's just that, in a situation where women seem to have been viewed as property, I wondered what was meant by the term. Was the violation against Dinah --- or did Dinah welcome the relationship and the "violence" was against Joseph's (and the brother's) property rights? I agree that men often do abusive things and then talk sweetly after the fact. I am a little surprised about how comfortable you feel about the deceitful agreement re. circumcission. It seems to me like offering someone communion bread, but poisoning it first. They are taking an act that defines the people of God, and using it to slaughter their enemy. Thanks again. JRM. |
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64 | Psalms of Lament | Psalm | Just Read Mark | 122382 | ||
With Rowdy, I appreciate you sharing your experience. Life can be brutal, and we suffer. My father and my wife had cancer at the same time, ... the same time as my wife gave birth to our daughter. A time that should be focused on a newborn was filled with the most intense mixtures of joy of sorrow. My wife recovered, my Dad did not.... The Psalter gives us words to cry out to God. "Save me, O God, for the waters have come up to my neck. I sink in deep mire, where there is no foothold; I have come into deep waters, and the flood sweeps over me. I am weary with my crying; my throat is parched. My eyes grow dim with waiting for my God." (Psalm 69:1-3) Somehow, God's love is present even in suffering. I know so much more of life, having been through that time. We can say that God is good. Here is another question. I have been reading Job lately, as well.... and your expression: "Who was I to be angry at God?" brought Job's questions to mind. Any thoughts of the relationship between the Psalms of lament and the book of Job? Did you also read Job during those darkest days -- and if so, how did it minister to you? JRM |
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65 | Psalms of Lament | Psalm | Just Read Mark | 122318 | ||
Exciting! I love that quote about the end of 56. May God train our hearts to be so fiercely honest in prayer, and then to find such trust at the end.... Psalm 120 still seems a lament to me. While it does begin with praise for God's listening ear, this fits with "address," part of a lament --- for these psalms begin with an acknowlegment of who the person is praying TO. ... in this case, to God who listens to our distressed cries. There is confidence about what God will do ("what shall be done to you, you false tongue?") --- but the psalm still leaves the supplicant living amid warring and godless folk. "Woe to me." Psalm 120 begins the Psalms of Ascent -- a mini-psalter within the psalter, that was used as pilgrims journeyed to the Temple. So, the lament causes the writer to leave Kedar, and move toward the joy of Jerusalem (psalm 134, or 135). Have you read Eugene Peterson's book on these Psalms, called "A Long Obedience in the Same Direction?" I enjoyed that a lot. I find the Psalter quite long, without a sustained narrative to hold it together; therefore grouping them in different ways helps me to sink my teeth in better. Thanks for your posts. They are pointing me back into the Word. JRM |
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66 | Psalms of Lament | Psalm | Just Read Mark | 122286 | ||
What does Westermann mean by "double wish"? | ||||||
67 | Psalms of Lament | Psalm | Just Read Mark | 122285 | ||
Thanks, Tim. I will look at this structure, with the Psalms you mention. There are other Psalms of complaint that don't fit this pattern. A Psalm that I find very biting, has spoken my cry to God, is 120. It seems unusual to me -- so personal, so vivid -- but it certainly seems a lament. Would you classify it that way? Another Psalm I've been looking at is 56. In this case, I think it fits the "individual" pattern perfectly. Very cool. The switch from a vow of praise, to the praising for God's accomplished act is an amazing conclusion to these texts: there is much to learn from that! Yours JRM |
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68 | Blocked Thread? | Luke 12:7 | Just Read Mark | 119614 | ||
Thanks, Ray. Some more to think about. It puts Nehemiah in a broader context. More to think about (some new questions, too...) God, indeed, understands all the details, even when we are confounded. ---JRM. |
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69 | Violent Correction | Neh 13:25 | Just Read Mark | 119613 | ||
The only reason I can think of is my list of options, a few posts back, included "out of date" as an option. I wasn't suggesting that I would choose that option. Rather, including it shows the importance of addressing difficult questions like this one.... If we don't address this kind of passage - if we basically ignore it - we are silently selecting the "out of date" view! Another option not listed is, "Scripture is true, but I humbly submit that I don't know how to interpret this bit..." I'm often left in that position, hoping for more light in the future. Peace. |
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70 | Violent Correction | Neh 13:25 | Just Read Mark | 119505 | ||
Blocked thread. Hi Rowdy. I think we were all hoping other voices would contribute to the thread, but it has been blocked! I don't understand that --- do you? Anyway, thank you for your posts --- same to CDBJ. May God bless your study of His word. And, if you have a wise answer to my previous post, please do let me know. Yours, JRM. |
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71 | why was Jacob Loved and Esau Hated | Rom 9:1 | Just Read Mark | 119466 | ||
Does this make it a little hard to sing "Jesus love me"? For, if Essau was taught that song, it would have been a falsehood. | ||||||
72 | IM PREACHING ON SUNDAY.................. | Bible general Archive 2 | Just Read Mark | 119465 | ||
Protection Promises? I love the Psalm you quoted. But can we claim it as a promise? I've just been reading Job. Eliphaz comes to comfort Job with platitudes --- and there is truth in his words, but he says them without acknowledging Job's suffering.... Part of Eliphaz's speach sounds remarkably like the Psalm you mentioned: "In famine He shall redeem ou from death, And in war from the power of the sword. You shall be hidden from the scourge of the tongue.... " (Job 5:20). Job responds "How forceful are right words! But what does your arguing prove?" (Job 6:25) and longs for a true friend (6:14) |
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73 | what does cultic mean | Bible general Archive 2 | Just Read Mark | 119464 | ||
I think the term "cultic" has a much broader meaning. Certainly, EdB, Walter Martin's definition does relate to a very common use of the word "cult", but... "Cult" can also refer to "a system of religious rites or observanves." Thus, Leviticus describes the cultic practice of the Israelites. In this context, there is no sense of occultim etc... it just focuses attention on the practices of corporate worship. JRM. |
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74 | What is the Dark Ages | Bible general Archive 2 | Just Read Mark | 119460 | ||
Historical periods are often named after the fact, and can reflect the bias of the historians, rather than something true about the actual time period. The medieval period is often referred to as a Dark Age. Scholars of the Renaissance (which means rebirth - another value-laden term) looked down on the earlier period. Renaissance culture rediscovered the classical learning of the Greeks and Romans, as well as mathematics from Arab peoples -- and considered the intervening thousand years a write-off. The name of another period, the "Enlightenment," shows you another value-laden historical name. As Christians, we might evaluate these periods differently. The faith and community of the medieval period may look less dark to us, and the individualism and materialism of the enlightenment may look less dazzling. Hope this helps. Yours JRM P.S. "The people who walked in darkness have seen a great light..." (Isaiah 9:2) |
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75 | Violent correction? | Neh 13:25 | Just Read Mark | 119413 | ||
Repentance and correction. Ok: I think I brought up the idea of repentance, in response to the "cut out your eye" passage. That text encourages us to turn from our temptations - whatever the cost - and turn toward God. Chopping out the eye has some similarity to Ezra pulling out his beard (Ezra 9:3). Perhaps he does this is for dramatic effect -- but it is certainly a sign of grief over Israel's sin. It is a sign of acknowledging sin, and turning to God. Here, the pulling of hair doesn't disturb me, because Ezra is setting an example, doing it TO HIMSELF. Another scene of hair being ripped out is Isaiah 50:6. One of the "suffering servant" sections --- where Isaiah is being unjustly reviled. The hair removal is violent and a sign of contempt. Perhaps this is more like Nehemiah's use? Again, returning to my question... I would think that Nehemiah's goal would be to have the wayward Israelites repent of their intermarriage. Repenting is an inward action of the soul and heart, turning toward God. Can a leader use beating and humiliation to trigger a contrite heart? Yours, JRM |
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76 | Violent correction? | Neh 13:25 | Just Read Mark | 119344 | ||
Hi Rowdy. You are saying that it is better to suffer physical loss than to lose one's soul. Fine: most people would agree. You are reading the text, putting yourself in the position of the corrected person, and saying you would like to receive correction. My question, I guess, comes from the other end. Of all the options open to a leader, is Nehemiah's example a noble one? Surely, in our society, we would consider it abusive. There are Biblical instances of people repenting, and pulling out their OWN hair. But to be forced into this stance of repentance seems both brutal and -- I would suggest -- counter productive. Is the person receiving this correction likely to love God more? Any thoughts? |
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77 | Can Nehemiah help in rebuilding of our y | Nehemiah | Just Read Mark | 119269 | ||
I love your list of lessons, Searcher. Here are a few more, from the latter part of the book: - Don't just read the Word, act on it (chapter 8) - Remember your community's spiritual history, including highs and lows, and learn from it (chapter 9) - Draw your community into renewed covenant with God (chapter 10) The list of names shows the people's commitment to the covenant (not just a leaders), epitomized by "we lay on ourselves the obligation...." (10:32) - The importance of tithing (compare 10:32ff to 13:10 ff) A question, however... please see my question at Nehemiah 13:25. JRM. |
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78 | Ezra and Family Values? | Ezra 10:3 | Just Read Mark | 118698 | ||
Thanks, Kalos, for the excellent note. I feel like it addresse the brutality of the situation, and the hard position the people were in. How to move forward from the brink of destruction? How to solidify the remnant as a faithful community? Interesting comment about stoning. Thanks. JRM |
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79 | Ezra and Family Values? | Ezra 10:3 | Just Read Mark | 118636 | ||
Thanks, Kalos. The discussion of OT inclusion of foreigners has been interesting in this thread. It still is not reflected in Ezra, however. For this scene of rededication, there is no talk of converting family members --- only of divorcing "foreign wives." This is very different than what we see in Paul's writing. For Paul, if someone becomes a Christian, he or she shouldn't end the marriage bond with the unbeliever -- but instead, remain faithful to God and faithful to the spouse, praying that God would work in their lives. 1 CorĀ 7:12 ff. "But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her. And a woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away. For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband; for otherwise your children are unclean, but now they are holy. Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such cases, but God has called us to peace. For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?" This is pretty different from the mass divorce in Ezra, don't you think? And about the children: Paul says that one Christian parent is enough to produce "holy" children. In Ezra, the children of foreign parentage are "sent away". Again, in an effort to understand this, I look at the context. The Jews have been scattered, and taken into captivity. Now, after their identity as God's people has been so challenged, they are trying to rebuild Jerusalem, the Temple, and their relationship with God. They are countering the dilution of their covenant identity by expelling foreign influences --- including marriages and children. No distractions. But also, by tightening their identity as God's people in this way, certain elements of their people are cast aside. This is why I asked about daughters that married foreign men --- they are not called upon to divorce their husbands (which they would have been powerless to do, no?). It seems like they are just abandoned to the pagan culture of their spouses. And think of all the children that are "sent away." I guess it is saying there are times when a small focused group is more benefitial than a larger group with mixed alegiances. JRM. |
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80 | Ezra and Family Values? | Ezra 10:3 | Just Read Mark | 118450 | ||
Love and War Thanks, Rowdy, for setting Ezra in a larger context. The passage about Solomon is particularly clear about the dangers they faced. To destroy an opponent in war seems like a different thing than splitting your own family. I agree that they are related: there is a concern for purity and total devotion to God --- and also that following God is costly. Part of my concern is about vows. To be married is to be committed for life --- and I assume they understood marriage in that way? To have children initiates a huge commitment to caring for them. These are relational covenants --- and, in Ezra, these covenants of love are broken by the deeper covenant with God. What are we to learn from this? In my worldliness, I would prefer the Bible to be different ---- to show families converting to the faith; to show a great covenanting ceremony where the people "Beyond the River" would turn to God in unity. Instead, the Bible is gritty and harsh... and unity is not happening, so the Jews salvage their battered identity as the "people of God" through separation. JRM. |
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