Claimed, gathered and sent

This is my most recent Ezekiel exegesis for my class on the prophets. Ezekiel 16:1-43 I. Historical/Cultural Context This figurative narrative or allegory, from the beginning of the monarchy or earlier, [1] is a striking departure from Amos’ and Hosea’s depiction of Israel ’s beginnings at God’s call from Egypt , describing her then as innocent. Contrast Ezekiel: Israel viewed as hopeless from beginning, Canaan her origin. “The twists to the familiar theme are designed to shock…people out of their complacency.” [2] At maturity, Yahweh weds Jerusalem because of “…the contractual nature of marriage, the spousal relationship lent itself to expressing the centrality, permanence, and emotive content of the covenant bond between God and people.” [3] Graphic in nature, an early rabbi, “Eliezer … forbade … liturgical use…though… retained in the lectionary, it was stipulated that it must …be followed by its [greatly sanitized] targum ( m. Megillah 4.10).” [4] ...

One of the final courses I'm taking for my bachelor's degree is a course on the Old Testament prophets. Each week we exegete a passage of scripture. Last week's was Ezekiel 4:1-17. Here's what I wrote. Ezekiel 4:1-17 I. Historical/Cultural Context Ezekiel alone is situated solely in Babylon , [1] with the prophet and other Jews in exile. He was a contemporary of Jeremiah. No details are available outside of this book. He was from a priestly family, [2] mentioned in “a postexilic list of priests (I Chron. 24:16) [3] and was widowed “in 588 B. C. at the beginning of the siege of Jerusalem (24:15-18).” [4] Due to sin, the Southern Kingdom would be exiled. II. Analysis of the Passage-Symbolic Acts Against Jerusalem Ezekiel demonstrates God’s message symbolically. This “enhances[s] … the spoken word, to make possible … [a] more intense kind of identification.” [5] He depicts Jerusalem ’s besiegement on a “clay tablet” (E...

Belonging to Christ as “a bride in relationship to her loving and caring bridegroom (Eph 5:25-32) [1] is my most cherished image. Though “bride,” is absent from the passage, its meaning “is a profound mystery … I am talking about Christ and the church” (Eph 5:32). Having been under loved and well loved, this interconnectedness with Christ is richer, dearer as my husband ministers love to me. “Christ loved … and gave himself up for her” (Eph 5:25). “It was on the cross that our Lord gave himself up for his bride … all the more telling, since ekklesia is feminine.” [2] Encouraging my education and vocation, Ray lovingly sacrifices. Christ’s “mak[ing] her holy, cleansing her …washing with water” (Eph 5:26), loving her as is, but transforming her as “separate for himself a people for his own possession” [3] is profound. Paul possibly “was alluding to the purification of the bride before the marriage ceremony (Ezek 16:9).” [4] His “radiant church” (Eph 5:27a) “in unsullied sp...

These are some observations regarding Paul's conversion in Acts. Acts contains elements of conversion and call in each passage. Ananias doubted Paul’s status until God’s revelation (Acts 9:13). Paul only received the Holy Spirit when Ananias laid hands on him (Acts 9:17). Paul was baptized, demonstrating belonging to Christ (Acts 9:18). If strictly a calling, he would have previously been baptized. Acts 22:16, “…be baptized and wash your sins away” indicates conversion, the significance of which Paul teaches in Romans 6:3, 4; Galatians 3:27; Ephesians 4:4-6 and Colossians 2:12. Each passage implicates new life in Christ. Baptism’s presence signifies conversion. Paul’s commissioning is also intrinsic to the pericopes. God tells Ananias of Paul’s work (Acts 9:15). Paul immediately started preaching in the synagogues (Acts 9:20). God sends Paul to the gentiles (Acts 22:21). God appoints Paul as a servant and witness (Acts 26:16). Could this indicate conversion (servant) and ...

In reading the scriptures, it is sometimes difficult to determine what applies to us and what doesn't. Take a look with me at 1 Timothy 5 and Paul's words to Timothy. Widows: instructions strictly for the first century Several verses in this passage refer strictly to Paul’s time, such as the widows’ list. In verses 9-10, Paul cites the criteria for receiving support. The restriction regarding younger widows would be strictly for that time as well. Verse 15 addresses the local situation of younger widows that have left the faith. Elders The instruction to drink wine for his stomach (verse 23), was specifically for Timothy. Though possessing healthful properties, Paul was not prescribing wine for all stomach problems. “Whenever we share comparable particulars (i.e., similar specific life situations) with the first-century hearers, God’s Word to us is the same as his Word to them.” [1] On this basis, the following verses apply to us today. Verses one and two are ...

The Jews in Haggai aggain were under Persian rule, during the reign of Darius. Lethargy had set in, possibly because their situation was so improved compared to Babylonian occupation and captivity. They had gotten lackadaisical about God’s house since returning to Palestine . Living comfortably, they decided it was not the right time to rebuild God’s house. God’s word to them was, “Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin” (Hag 1:4)? Disobedience wrought drought and disaster. You have planted much, but have harvested little. You eat, but never have enough. You drink, but never have your fill. You put on clothes, but are not warm. You earn wages, only to put them in a purse with holes in it (Hag 1:6). Twice God tells them, “Give careful thought to your ways” (Hag 1:5, 7). Drought was an attention getter. God longs to bless his people, but sometimes he is not allowed to. The remnant however, listened...

This was last week's theology question. Eschatology is the study of the last things, second coming of Christ etc. My response follows the question. What relevance does eschatology have for your daily life now? In what practical ways can you be a "personal microcosm of the eschatological new creation" for those around you? What effects might this have upon your relationships with others? To be honest, I do not see that eschatology has a great impact on my life now. In order to be prepared for the Lord’s coming, we just need to continue drawing closer to him, to become more like him. As we are more continually in his presence, it will not really matter when he returns or whose perspective was right. I can be a “personal microcosm of the eschatological new creation” for those around me by continuing to do what I am doing now. I want to be more like Jesus. This can only happen by spending time with him. The disciplines of journaling, lectio divina and divine ho...

This is an interesting post by Scot McKnight on his JesusCreed.com blog. Women, Mary and Jesus Class 1 Filed under: Women and Ministry — Scot McKnight @ 2:20 am On the first day of my new class — Women, Mary, and Jesus, we looked at pp. 14-15 of William Webb, Slaves, Women, and Homosexuals. We read these verses and I asked the students to “vote” for each verse: A, B, or C. That is, “A” means “universal and transcultural,” and “B” means “Christians don’t agree” and “C” means “Cultural and not for Christians today.” Now it’s your turn. (read more…) We voted for each verse and then we got in groups and discussed group “C.” And we discussed “why” we decided the “C” items were not to be practiced today, or why we thought they were “cultural” and not “universal.” Try it yourself. Vote for each, and then ask yourself what leads you to see the “C” verses as no longer the things Christians need to do. The reasons you give are essentially what the “redemptive trend” is all about. Now I’m curiou...