Results 61 - 80 of 166
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Results from: Notes Author: Just Read Mark Ordered by Verse |
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Results | Verse | Author | ID# | |||
61 | 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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62 | 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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63 | 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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64 | 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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65 | 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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66 | Psalms of Lament | Psalm | Just Read Mark | 122286 | ||
What does Westermann mean by "double wish"? | ||||||
67 | 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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68 | 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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69 | psalm 68:19 in kj compare nasv | Ps 68:19 | Just Read Mark | 84375 | ||
Different Meanings. I guess the real question is, what happened to the textual analysis in those years? The meanings are different. Here they are, for comparison: Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. ---King James Blessed be the Lord, who daily bears our burden, The God who is our salvation. Selah. ---- NASV In one, the burden is positive, and is being carried by us (like a bundle of blessings) ---- the other, the burden is carried by God, lifted off of our shoulders, because it is a negative burden. I don't know what lead to the change --- but the newer translations have more ancient texts to work with. Maybe someone with more knowledge of translation issues could help us out. |
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70 | Praise Him | Ps 117:2 | Just Read Mark | 156517 | ||
Hi WOS. What you wrote made me think of another text. Paul kept requesting something of God, and Gods answer was no. But the place it brings Paul to is wonderful: And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. You said that, If He never gives us anything else, He is still worthy of our highest praise. In the text I quoted (2Corinthian 12:9), Paul learns that Gods grace is a wonder, even when his request is not granted. I love that passage, and the place of relying on Christ it brings us to. |
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71 | Baby Smashing? | Ps 137:9 | Just Read Mark | 111027 | ||
The violence of nationalism. Thanks for your great answer. There is much to think about there. Here's what I've been thinking about since I posted the question. I'm not certain about it (and its definately a different take than what you have offered) but I think it makes sense. I read this Psalm with great empathy, thinking of all that they have lost. Their whole sense of God's action in their midst was centred on the Temple and the promised land --- losing both must have been devastating. It seems to me that, while God can execute judgement, it is not our place to call out for the smashing of baby's heads. God is judge; we are to turn the other cheek and get hit again (Matt 5:39). Since violence begetts violence, God often uses the wicked to judge the wicked --- which doesn't leave much room for "Blessed"... To destroy the children for the parents' fault also goes against Ezekiel 18. So, what then to make of this verse? Certainly it is the human cry of anger and humilation, crying out for "justice." But, as we are prone to do, it is a vision of justice gone awry. Then, looking back up the Psalm, we see other distortions that lead the lament to this point. The identification with Jerusalem is stronger than the identification as God's people. Exile does not alienate them from being God's people --- in fact, exile is anticipated in the Mosaic covenant (Deut 29:28). But, due to their nationalism, they are unable to sing the Lord's song in a foreign land. "If I do not set Jerusalem above my highest joy." (v 6) Only God should be their highest joy. Thus, their idolatry of national pride leads them to the brutality of the final verse. |
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72 | Baby Smashing? | Ps 137:9 | Just Read Mark | 111032 | ||
Hi srbaegon --- Thanks for the commentary. I guess the question is, what is "just retaliation." For another take on it, see my note below. I would be interested in your response. JRM. |
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73 | Baby Smashing? | Ps 137:9 | Just Read Mark | 111183 | ||
Hi Steve. Thanks for your message. Part of me agrees with what you have said.... Part of me sees things another way. So, humbly, I submit these thoughts: 1) There is more than one category of violence, I guess. Sorry for my original blanket statement. So what kind of violence do we see in verse 9? The kind that "keeps political peace"? 2) The Israelites, surely, were called to different standards than the surrounding cultures. 3) Christians are free to ask for God's vengeance --- but are we to ENACT it? The radical nature of the gospel is that we are to submit, immitating Christ's submission. See the instruction to slaves suffering unjust treatment (1Peter 2:18-23). The Church is built by the blood of its martyrs --- literally and figuratively. It is interesting that the Isaiah text that mentions the smashing of babies has the Medes doing the dirty work (Isaiah 13:17), not God's chosen people. 4) God's judgement must come against nations and individuals alike. With Sodom and Gomorrah, the innocent were evacuated before the destruction. In Canaan, "Rahab the prostitute did not perish with the disobedient" (Hebrews 11:31) Surely, then, the justice of Ezek 18 can still apply. Although, perhaps this wasn't understood at the time Psalm 137 was written? It seems Ezekiel 18 was written as a counterpoint to the interpretation of other scriptures (where descendants are punished for their parents' actions). 5) Certainly, "Jerusalem was where God made his name and presence to dwell". But the exile began to pose some problems for this theology ---- even after the exile, they remained an occupied people. Even with the Maccabean uprising --- the dynasty that followed was far from faithful. Thus, the picture of what the "kingdom of God" should look like never really happened. It is this unfulfilled expectation that adds such drama to Jesus' triumphal entry into Jerusalem. As Christians, we depoliticize "Jerusalem", understanding this merging of politics and faith to be about heaven. We are still, of course, politally active --- but "Jerusalem" becomes a symbol of our ultimate home. We can look back at Psalm 137, and see the view of Jerusalem as a distortion of God's plan. (Of course, how could they have known? But how can we read it without hindsight? How do we read without anachronism?) 6) Can you imagine Jesus smashing the baby's heads? A naive (and, again anachronistic) question, but I'll ask it anyway. Yours, JRM |
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74 | Baby Smashing? | Ps 137:9 | Just Read Mark | 111203 | ||
Massacre of the Innocents In terms of Biblical portrayals of killing babies, I think, also, of the "massacre of the innocents," at the beginning of Matthew's gospel (2:16-18). This answers Jeremiah's prophecy, (Jer 31:15.) This violent world, that we still recognize, is the world Christ was born to redeem. *** So, kalos --- how do we link these scripture verses to interpret Psalm 137? |
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75 | anyone got any ideas on this scripture? | Prov 12:27 | Just Read Mark | 85015 | ||
Speaking of starting something and not following through, here is one of my favorite proverbs: "The sluggard buries a hand in the dish, and is too tired to bring it back to the mouth." (Proverbs 27:15) Isn't that fantastic? In fact, the whole section surrounding that verse deals with laziness -- including the paralysis of irrational fear (v.13). These passages where useful to me during a job-search, when I was feeling discouraged. These words continue to help me to "follow-through". |
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76 | self-righteous and Truth | Prov 21:2 | Just Read Mark | 156390 | ||
I think the best illustration of self-rightousness comes from the Sermon on the Mount. Jesus is talking about judging others, and the hypocracy we are prone to. The text is Matthew 7:1-5. Then, taking these words of Jesus to heart, we need to pray that we will be able to see things clearly. With humility, we draw others of God s truth. JRM |
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77 | Prov 31 Does it apply to modern woman? | Prov 31:10 | Just Read Mark | 83707 | ||
A previous post sheds some light on this text as well. See post# 12319. I like it. It blocks out major traits from Prov. 31, and compares them to the life of Ruth. |
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78 | Do animals have souls? | Eccl 1:1 | Just Read Mark | 110619 | ||
Human and Animal Souls. Hi there. As per my other questions on Ecclesiastes (see discussion on Ecc 7:16) -- it can be hard to interpret Ecclesiastes. In this text about afterlife, it is saying that -- as far as we can see -- humans and animals have the same fate. We all die. That is all that the Teacher presents as certain: animals and people all return to dust. He goes on to say, "who knows what happens after that?" (v.21) With the New Testament we have a clearer picture of life after death... But can this passage in Ecclesiastes teaches us much about what we'll find? Yours, JRM. |
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79 | "throwing stones" or "making love"? | Eccl 3:5 | Just Read Mark | 196206 | ||
Thanks Brad. I've known the translations of this line for many years, so that's why I was surprised at the "make love/abstain" rendering of it. I guess I'm wondering whether the Hebrew phrase would have been understood as a metaphor for sexuality somehow? Similar to how Saul "uncovers his foot" to mean uncovers his genitals to relieve himself... I wish I could ask Eugene what research he had to arrive at his interpretation. | ||||||
80 | "throwing stones" or "making love"? | Eccl 3:5 | Just Read Mark | 196208 | ||
a slight correction: "covering his feet" means dropping his paints to relieve himself (not uncovering, as I had said). If you look at 1 Samuel 24:3 you will find that our Bible do not give the "literal" translation --- because it wouldn't make sense in English. The Hebrew is still there in the footnotes. There are many cases of this kind of thing, and I think it is wise to pay attention to them. |
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