GUNS, TWITTER, AND ICONS

twitterWe’ve another week of mourning in America as the live of innocent school children were taken by an evil shooter. Yet, the children are not the only reason America mourns; we also lost our most prized possession and icon, the Rev. Dr. Billy Graham. And therein might lie the key to many of the problems that are prevailing in our world. While I’m not quoting the comments on Rev. Graham in the body of this post [they are posted at the end of the writing for those with a curious nature] that were given by Teen Vouge—yes, the Teen Vouge your child reads—writer Lauren Duca, her diatribe aimed at Graham epitomizes the predicament of today’s America; we no longer have love and respect for our fellow man. We no longer love our neighbors as ourselves. And as the tirade of Duca was aimed at a man of God, it points to the fact that we no longer have love and respect for God. Our Country is drifting away from the very things that held us together; we have allowed, and are allowing, our country and ourselves to drift farther from the shore.

 Instead of clinging to the Christian principles that have given us hope, that have made us strong, that taught us to love God and our neighbor, that gave us love back from both, we have given in to the hate filled vitriol of Hollywood. We have settled in to permit the likes of Duca and pop stars to shape the minds of our youth. We have, as a people, forgotten the one who created the people. We have allowed the worship of the created instead of worshipping the creator. Idolatry is  killing our youth and in essence our country.

It’s not about ‘gun control’—though I could easily argue that it could be about more controlled people having guns! It’s about us and whom/what we choose to worship. When we come back to worshipping the Creator God and shunning the man-made idols of Hollywood, Teen Vouge, and every other idea that aims to take us away from the one true God—the God whose gospel the Rev. Graham preached for years—our country will again be a place where our children can go to school without fear. It will be a place where we can enjoy a music festival with the only fear being our toes getting stepped on. When come back to truly loving God, we will truly love our neighbor as ourselves; We come back to loving God our neighborhood, our community, our state, our country, will again be the place—the place where we had love and security—we once lived in and have long pined for. While Duca has vehemently commanded Rev. Dr. Graham to rest eternally in a lowly place of everlasting torment, it is my wish that we all hear and follow his simple message, and when we depart, as he did make Heaven an even brighter place.

[Duca’s comments taken from her twitter account @lurarenduca: “The big news today is that Billy Graham was still alive this whole time. Anyway, have fun in hell, bitch.” This was followed with “’Respect for the dead’ only apples to those who weren’t evil pieces of shit while they were living, thanks.”]

Until next time may the Good Lord bless and keep you!

 

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TAKE US BACK

timeBack in the 70s we all laughed as the margarine commercial claimed, “It’s not nice to fool mother nature.” Yet, now in the 21st century we are all agog to ‘fool’ Father God. We have all but forgotten the original creation, which was pronounced as good. We were taught to pray for God’s will to be done on earth as in Heaven. Yet, we have allowed, and even endorsed, everything but God’s will. As Christians we are called to counter the culture not embrace and bless it.

We allow infanticide, yet wonder why there is no regard for others. We wonder what is wrong with society as we allow same-sex marriage—marriage that is against the original creation—leaving children with no role model of the sex opposite the sex of his/her same sex parents. We allow little Johnny to be little Susie if that is how he decides to identify himself.  And, we wonder why men don’t act like men and women act like women.

It is time we turned back to the original creation that God pronounced as good. We need biblical manhood and womanhood back as the basic building blocks of society. Men and women need to return to being the image bearers of God that they were designed to be. Personal identification does not make men and women; God makes men and women. True freedom is not found in giving in to our every whim and desired identification; true freedom is being transformed by God’s spirit into the biblical man and woman—the true image bearers—that he called good.

 

Until next time may the good Lord bless and keep you!

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HERE’S THE DEAL JOB!

job5Job chapter 8 brings in one of my favorite characters: Bildad the Shuhite. It was always the running gag in seminary to ask the incoming freshmen who has the shortest character in the Bible. Of course they would always answer together, “Zacchaeus!” We would correct them right away that it was Bildad, as he was only a Shuhite—a Shoe Height—[insert groan]. But, as chapter 8 seems to bear out, Bildad was short—short in his dealing with Job’s circumstance.

Bildad begins with a technique familiar to Israeli wisdom literature: attack that last speaker’s speech. And in true form and fashion Bildad attacks and does not seem to let up until possibly at the end. If it was thought that Eliphaz was easy on Job, after reading chapter 8 no-one will make that assertion about Bildad.

“How long will you say these things and the words of your mouth be a great wind?” Bildad could have well said, “Come on Job, how much longer are you going to continue speaking all this nonsense?”  Job follows it up with a question—possibly a rhetorical question—asking, “Does God pervert justice?” Yet, that is not exactly Job’s complaint. Job’s lament was that God was treating him rather harshly.

Bildad differs from Eliphaz though in his appeal is to past history and nature to justify his message 8-10. Eliphaz justified his message recanting a dream. Then, in verses 11-19, Blidad launches into a series of rhetorical questions (11-13) and answers/explanations (14-19) to begin closing out his speech.  The bottom line of Bildad’s speech however, is summed up in verse 20: Behold, God will not reject a blameless man [remember we have been told that Job is blameless], nor take the hands of the evildoers. If we think of Israel as the legalists that they have always been made out to be, this might bear some weight. But we have to actually see Israel as they were; they were never ones who believed their salvation was in perfect Law keeping. There was atonement for sins in Israel. Yet, it must be remembered that this story comes before the Law and possibly Israel. So, while we have been told that Job is blameless, there were none who were blameless before God. And, this statement by Bildad, in all his bluntness and shortness sets the stage for Job’s reply in chapter 9.

COLLECT FOR TODAY:

Lord God, whose Son our Savior Jesus Christ triumphed over the powers of death and prepared for us our place in the new Jerusalem: Grant that we, who have this day given thanks for his resurrection, may praise you in that City of which he is the light, and where he lives and reigns for ever and ever. Amen.

Until Next Time, May the Good Lord Bless and Keep you!

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GOD, SAY WHAT?

Looking at Job Chapter Seven

 

saywhatJob begins chapter 7 continuing his discourse; yet the recipient will seem to change. While chapter 6 had Job responding somewhat to Eliphaz, chapter 7  Job’s peroration will become aimed at God. While verse 2:22 asserts, “In all this Job did not sin or charge God with wrong,” the reader now has to determine if the same can be true after reading chapter seven.

            The first pericope of chapter 7 (vv.1-6) begin with the parallelism that is common to Hebrew poetry and has been a feature of the book of Job. Verses 1 and 2 form individual parallel lines while verse 5 and 6 perform the same. Yet, tuck neatly in the middle of all the parallelism are verse 3 and 4. They are written in another vice of Hebrew poetry: chiasm. And, their place in the middle points to Job’s emotional state—because of the misfortunes mentioned in the surrounding verses [this is brought out by the use of conjunction ‘so’ beginning verse 3] (1-2;5-6).

Verses 3 and 4 and their chiastic structure:

             A1                                 B1

V3. so I am allotted         months of emptiness

              B2                                                  A2

      And nights of misery      are appointed me.

 

The center of the chiasm points to emptiness and misery as the emotional components of Job’s current life. Job interestingly forms the next pericope of 7 (7-10) into 2 chiasms—7-8 form the first while 9-10 form the later.

 

 

Verses 7-8:

              A1                                                                              B1

7 Remember that my life is but a breath   my eye will never again see good.

                B2                                                                           A2

8 The eye of him who sees me            will behold me no more.

 

For Job, a man whose life is emptiness and misery, his eyes will never see good again, nor will the eyes of him who sees him—while many attribute the ‘eyes of him who sees me’ as being God, it almost seems a better interpretation to see the ‘eyes …’ as anyone who now sees job including his friends who are taking part in the discussion. If we believe to be able to see all then we would have to concede that God would be able to see Job in sheol—see him anymore, his life is but a breath and will be no more. While it is tempting to want to make an appeal to James 4:14 when interpreting  ‘life is but a breath,’ we should refrain from using the New Testament in interpreting Job—a case could be made however when handling James 4:14 to make an appeal to Job 7:7.

Verse 9-10’

             A1                                                                                  B1

  1. As the cloud fades and vanishes, so he who goes down to sheol does not come up,

             B2                                                                                  A2

  1. He returns to no more to his house, nor does his place know him anymore.

 

 

We now have a man whose life is misery and emptiness, whose eye will never see good any longer, nor will anyone see him any longer because when one goes to sheol—this is not hell but simply the place of the dead—he does not anymore return [This predates resurrection theologies]. Because of this Job feels unrestrained in addressing God at t he beginning of the final pericope of verse 7: “Therefore I will not restrain my mouth.”

            For Job, all of his problems are coming from God, and God does not—in Job’s eyes—want to let up. Job makes this clear in the last pericope of chapter 7.  Job, for all of his problems simply needs a break. He can’t sleep because—in his opinion—God sends bad dreams (v.14). Job just wants God to back off for long enough for him (Job) to swallow his spit (v.19).

            But, what is very interesting in this final passage is this man Job, who is upright and blameless, who is so upright that he makes sacrifices on behalf of his children in case they might have sinned, has now to come to the conclusion that he has sinned and that is the reason for his problems. He seems to have taken Eliphaz’s cause and effect theory to heart: Verse 20- Why do you not pardon my transgressions and take away my iniquity?

            Job has come from being upright to believe he has sinned so bad that God now is tormenting him. And for Job this torment will go on until death—For now I shall lie in the earth, you will seek me, but I shall not be (v.21).

            While we always speak of the “patience of Job,” as we read more into Job that patience seems to have been replaced with bitterness. Job sees himself as man tormented by God. As a result, he lives a life of emptiness and misery—remember this is a man who sum five chapters earlier had it all and was upright before God—he will go to the grave in this condition and all he wants is just a break for the amount of time it would take to swallow his spit.

            We have all been in that situation where it seemed that the ‘bad’ would not let up. It is at that time that cheerful hymns just do not seem to comfort. And, like Job, we seem to feel like the good and gracious God has it out for us. As well, we have all probably been angry at God. And Job is not the only person in the Bible who has felt betrayed by the almighty. Jerimiah said:

 

 

            O Lord, you deceived me, and I was deceived;

                You over powered me and prevailed.

            I am ridiculed all day long;

              Everyone mocks me (Jeremiah 20:7).

 

Bad things happen in a good world and to good people. There are not always, though they definitely can be, the result of cause and effect. And, we will at times get mad at God. As I have been meditating on this chapter, over in England baby Charlie Gard is dying—as a result of a genetic condition [there have been many court cases about him receiving help that would not help him], and it would be safe to assume that his parents, if they are Christians, might have a bit of anger directed towards God. Why would you God not step in and heal this genetic problem; why would you God not allow him to cross the big pond for treatment in the USA; Why would you not step in and let him come home and be well; why would you not step in and let him come home to die? The questions could go on and on, but the point is we all can get angry at God. Some people might not express it as forcefully as Job, while others might express it stronger. But, not matter how it is expressed, we have to see God as sovereign over all creation. We have to remember the word’s that Job has seemed to have forgotten, “Shall we receive good from God, and shall we not receive evil [at this point he has not attributed the evil to God] (v. 2:10)? The Lord giveth and the Lord taketh away; blessed be the name of the Lord (1:21).

We serve a good God in an evil world. We, like Job, will receive good. But, like Job, we also will receive bad. While we love God, just like the family member we love, we will at times feel angry his way. But in all things we should remember, blessed be the name of the Lord.

 

Collect for today:

O God, you make us glad with the weekly remembrance of the glorious resurrection of your Son our Lord: Give us this day such blessing through our worship of you, that the week to come may be spent in your favor; through Jesus Christ our Lord. Amen.

 

Until next time, may the good Lord bless and keep you!

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