tag:blogger.com,1999:blog-204972762024-03-06T20:10:31.513-08:00heggthoughtWelcome to the thoughts and musings of Dr. David W. Hegg, husband, father, pastor, writer, college prof. and lover of words and the ideas they express.heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.comBlogger189125tag:blogger.com,1999:blog-20497276.post-85117856512084909602014-03-01T11:02:00.001-08:002014-03-01T11:02:23.769-08:00Reading Matters<div class="MsoNormal">
I remember seeing a poster somewhere proclaiming “Readers
are Leaders.” Certainly the basic truth here is evident but I greatly fear
there is need for some additional specificity. I’d vote for expanding it to say
“Readers who read the right things are leaders.” </div>
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Today we are being deluged with published sludge that
neither informs nor tests the mind. We’ve become addicted to news that comes in
140 characters or less, or can be compressed into a titillating paragraph with
an attention grabbing headline. Broadcast news has perhaps nourished us to this
end with its reliance on a high entertainment, low content format. Throw in
good looking anchors with a penchant for shallow wit and you’ve got a Nielsen
winner.</div>
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One look at the publishing industry will confirm that the
primary reason a submission becomes a book is the belief that it will make
money. If someone will buy it, you’ll find it rolling off the press. The
problem is this makes the market sovereign over content. </div>
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It was an essential axiom early on in the development of
educational philosophy that reading was necessary for several reasons. First,
it imparts knowledge in large doses and can be used as a delivery system for
almost every subject. Second, it engages the mind, initially by making sense of
the ink on the page, and then in linking word meanings together to make
thoughts, which compound to bring ideas together for analysis and reflection.
Reading is a monumentally important cerebral exercise even as it can be both
entertaining, and mood regulating. Reading has intellectual benefit, but also
can engage the emotions deeply so that, in essence, it can reach out and grab
and hold and affect the entire person. </div>
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But all this depends on what you’re actually reading. We
need to rescue the novels that used language well from the discard pile labeled
“classics.” We need to insist that our young people not only be taught, but
forced to adhere to the rules of English grammar and style. We need to show
them that reading great literature, and forcing ourselves to interact with the
great ideas of great thinkers in not dry and dusty but rather invigorating and
able to bring about mature intellectual muscle. </div>
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Has anyone else noticed that the appreciation of grammar, capitalization,
spelling, sentence structure, and overall communication has taken a societal
nosedive corresponding to the rise in texting, email, and clever marketing
slogans? The truth is we tend to write in the manner of the material we read.
Unfortunately, we also learn to think in conformity to what we read. I greatly
fear that truncated reading has led to shallow thinking, speaking, and –
unfortunately – leading. I truly ache to hear some leader give a speech without
hundreds of “uhs”, that truly uses language which makes spirits fly, and
inspires those listening to resolute action. I’m talking Churchill, Roosevelt,
Lombardi, King, and Reagan. </div>
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Of course, I must put in a plug for reading the #1
bestseller of all time, the Bible. And if you are interested in reading the
Bible along with a daily commentary from me, you can go to
gracebaptist.org/thewell and sign up for an emailed reading every weekday, for
free.</div>
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<div class="MsoNormal">
I believe those who read good literature learn not only
facts but how to think, analyze, reflect, and ultimately, lead their own lives
and those around them. Let’s just hope that our nation, which has been accused
of being the death of English, will not also put reading in the grave. Then
again, given that you just read this column, maybe I’m just preaching to the
choir.</div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com1tag:blogger.com,1999:blog-20497276.post-15978513783890264082014-03-01T10:22:00.002-08:002014-03-01T10:22:50.877-08:00Accountability and Purpose<div class="MsoNormal">
When Charles Darwin penned his final draft of <i style="mso-bidi-font-style: normal;">On the Origin of Species </i>in 1876 he gave
the world a game-changing worldview. Up until that time it was generally held
that the only explanation for the reality of things was the intentional
activity of a higher power, usually understood as supernatural and divine.
Darwin’s theory of evolutionary natural selection offered a way out. He
declared that he could explain the reality of our world, and everything in it,
without God. </div>
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The scientific establishment was exuberant in their acceptance
of Darwinian evolution for the most part. He had freed them from any
accountability to a creator. If there was no creator, there could be no
accountability. Man could now do what he wanted, when he wanted, without fear
of a future judgment day. </div>
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But, in a “be careful what you wish for” way, the unintended
consequences of this new found libertarian freedom have come to haunt us. More
and more we see life as ultimately meaningless. After all, if we are just the
common consequence of an evolutionary process that has taken billions of years
to get to us, then our lives are just momentary blips on the radar screen of
history. We are just a link from one generation to another in a long line of
evolutionary mutations that had no purposeful beginning and certainly no
intelligent purpose or goal. </div>
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In a very real way, destroying accountability has also
destroyed meaning and purpose in life. According to scientific naturalism (the
new hip term for what Darwin birthed), everything you are, think, feel, and
become is the result of materialistic processes. You and I are just an ongoing
manipulation of electrons, neutrons, and protons that is random and without
purpose. There was no reasonable purpose that began the process, and there
cannot be a reasonable expectation that our lives are headed for some
purposeful end. We just are, for a time, and then we are not.</div>
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You can see how this philosophical understanding of the
meaning of life gives wings to two disparate conditions. First, the fact that
we came from goo and are heading to goo means that nothing in life ultimately
matters, so we ought to seek to do whatever gives us the most pleasure. We hope
that most will find pleasure in decency, honesty, sacrificial service, and
altruism, but there really is no basis to insist upon this way of living. In an
evolutionary world, even truth will be in flux. Our only accountability is to
ourselves, to go for the gusto.</div>
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Second, despite the freedom we have to pursue our greatest
desires, ultimately we will come to see that life is unbearably sad. If you are
born, live, and then you die, the lack of an ultimate meaning for living will
bring about a very real heaviness to the soul. We try to overcome this with new
things and new thrills but eventually everything becomes mundane, predictable,
and unsatisfying when viewed against the backdrop of the very real purpose-less
ethos of naturalism. </div>
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<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
Richard Dawkins, a leading atheistic philosopher and
author puts it this way: “<span style="color: #131313; mso-bidi-font-family: Georgia; mso-bidi-font-size: 14.0pt;">In a universe of electrons and selfish genes, blind
physical forces and genetic replication, some people are going to get hurt,
other people are going to get lucky, and you won't find any rhyme or reason in
it, nor any justice. The universe that we observe has precisely the properties
we should expect if there is, at bottom, no design, no purpose, no evil, no
good, nothing but pitiless indifference.” <o:p></o:p></span></div>
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Charles Darwin gave us a theory that has ultimately led some
of our finest thinkers to tell us that life has no meaning because our universe
is the result of purely random physical processes. </div>
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But the fabric of scientific naturalism is beginning to
unravel. Many realize that the immaterial elements of life, like consciousness,
love, satisfaction, and joy cannot be explained materially. A whole host of
eminent scientists and philosophers including Francis Collins and Thomas Nagel
are suggesting a new paradigm is warranted. </div>
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I am sure billions of dollars will be spent trying to
concoct such a paradigm, but I can save you the trouble of waiting. God does
exist, despite Darwin’s attempts to the contrary. And we exist, not as a result
of a random, purpose-less process that pushes sub-atomic particles around until
something good happens. Rather, God has created each one of us to be unique,
valuable, and endowed with a spiritual component. We have been created as his
image, with the great purpose of caring for his creation and honoring him in
obedient worship. </div>
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Life has meaning. You and I matter. Our lives do have a
purpose, but only as we recognize our relationship to our Creator. It is this
very accountability that makes life valuable and living meaningful.<span style="mso-spacerun: yes;"> </span></div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com1tag:blogger.com,1999:blog-20497276.post-34494850092827936802014-03-01T10:22:00.001-08:002014-03-01T10:22:31.978-08:00The Well: February 10-14<div class="MsoNormal">
The Well: February 10-14</div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Feb. 10: Matthew 7,8<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">In the final chapter of the Sermon on the Mount, Jesus
finishes his instruction and moves to apply it. He does so by means of a series
of "twos." He speaks of two gates, two trees, and two men. In each
case he is comparing the right with the wrong way to live. But, just who is
being described? We might think that the "twos" describe the lost and
the saved, but in this case we have to consider Jesus' audience. In Jesus' day
- as in ours - there were actually 3 (not 2) kinds of people: the irreligious,
the religious, and the true followers of God. From the beginning of the sermon
it is clear that Jesus is comparing the religious (those who considered
themselves right with God because of their adherence to external ritual and
custom) and those who truly were fearing and following God from the heart. The
"twos" refer to these two groups.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The two gates refer to the way of religious ritual, and the way of
faith. The first is wide because it appeals to our pride and desire to be right
with God on the basis of our own actions. The second is narrow because it is
the way of humble dependence upon God alone. The two trees again represent
those whose fruit is rotten, whose assurance is based on their own
accomplishments, in contrast to those who are "known" by God and
follow his ways in humble obedience. The last contrast shows that real
"wisdom" is found in understanding Jesus' teaching and grounding
one's life on it rather than on personal religious effort, no matter how
fervent.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">When Jesus finished the crowd were astonished not only at his content,
but also that he taught with authority. In the end, Jesus had personified the
very contrast he had come to make known. In contrast to the religious leaders
of the day, Jesus spoke with the authority of God and not just from a position
of man-made tradition.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">In chapter 8 we see Jesus beginning his public ministry. Matthew
continues to present him as a greater Moses by describing the miraculous works
Jesus performs. Peter will later remind his listeners that the miracles were
actually God's way of proving that Jesus was Messiah (see: Acts 2:22).<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The miracles of Jesus are meant to show that he brings the power of God
to right the wrongs of sin. Each fits into one of three categories, and we see
them all demonstrated in this chapter:<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Jesus has the power to heal disease: The first great consequence of sin
is death, and disease is seen as a preview of death. When Jesus heals the leper
he shows that he has the power necessary to reverse the curse. Ultimately, this
power will be fully seen in the resurrection.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Jesus has the power to rule over creation: The stilling of the storm
demonstrates that Jesus is The Lord of Creation, and has the power that will
ultimately be seen when all creation is re-born (see: Romans 8:18-23).<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Jesus has the power to overthrow Satan: Jesus' power over Satan and his
demons is seen in the release of the Gadarene man. This demonstrates that the power
necessary to overthrow Satan's kingdom and re-establish the Kingdom power of
God over all creation has come to earth in Jesus. The cross will forever settle
Satan's fate, and ultimately he and all his minions will be consigned to
judgment (see: Hebrew 2:14,15; Revelation 20:7-10).<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Heavenly Father, once again I am amazed at my Savior Jesus Christ.
Thank you for sending him to us, to bring your wisdom to us, and to show that
all power has been given to him in heaven and in earth. He is The Lord of all,
and The Lord of my life. May I live as one fully submitted to his love and
truth today, through the power of the Spirit that dwells in me, Amen.<o:p></o:p></span></div>
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Feb. 11: Matthew 9, 10<o:p></o:p></div>
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As Jesus continues his healing ministry we see that the ultimate goal is
not mere physical healing. In dealing with the paralytic he begins not with the
physical but with the spiritual and tells the man "your sins are
forgiven." Here we begin to understand that the mission of Christ was much
more than physical wellbeing. The power of God is not primarily designed to
make us feel good, or meet our felt needs. Our greatest need is deliverance
from the penalty, power, and very presence of sin. This is the reason Jesus
came: to save his people from their sins (Matthew 1:21).<o:p></o:p></div>
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For the first time we see Jesus encountering opposition from the
religious leaders. The Scribes were the lawyers of the day. They knew the law
backwards and forwards, and were considered the experts at telling the people
what it really meant, and how they were to live. So many traditions and
interpretations had been layered on the Law that common folk were truly in the
dark as to what God wanted from them. The Scribes wielded great power,
asserting that they knew what was too complex for most to understand.<o:p></o:p></div>
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The calling of Matthew is found in this chapter. He was a tax collector
and as such was seen as an agent of the ruling Roman government. That Jesus
would call such a man signals that he came to save sinners not appease the
religious leaders of the day.<o:p></o:p></div>
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Throughout the Old Testament the prophets wrote that Messiah would be
known by the miraculous acts he would perform. Two of these were " the
blind will see, and the dumb will speak." Matthew presents two incidents
in this chapter that show Jesus doing what Messiah was prophesied to do. From
this we see that Matthew's intention in the book is to prove that Jesus was the
promised Messiah.<o:p></o:p></div>
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Chapter 10 chronicles the calling of the rest of the Twelve, as well as
their first attempts at representing the message of Jesus. Once again we see
that the authority to do miracles was given to those that were official
spokesmen for God.<o:p></o:p></div>
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In the mission of the Twelve we see the fundamental truths that will
hold true for all future Christian ministry. Those who carry the message of
faith in Christ must live it out in complete trust in him for all things. They
also will face opposition and even persecution at times. But they are not to
fear those who oppose them for human opposition is not the enemy. Rather, fear
should be reserved for God alone, for he alone holds the keys of life and
death. Representing the message of God in Christ demands complete surrender to
The Lord. Only those willing to lose their lives will find life.<o:p></o:p></div>
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It is clear that Matthew wants his readers to understand that neutrality
in regards to Jesus is never an option. There is no such thing as being a
'half-way' follower of Jesus. But, in great contrast to the myth that following
Jesus means losing everything, Jesus reminds his disciples that all who receive
the message, receive him, and all who receive him gain everything including an
eternal reward that can never be taken away.<o:p></o:p></div>
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<u>Prayer:</u> Father, you have called me to yourself even though I know I don't
deserve your love. You sought me out, and gave me new life through the Gospel
of Jesus Christ. Help me to love you more deeply, to trust you more fully, and
to realize that in living my life for you I lose nothing, but rather gain all
that life is really meant to be, through Jesus Christ my Savior, Amen.<o:p></o:p></div>
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Feb. 12: Matthew 11, 12<o:p></o:p></div>
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We first met John the Baptist back in chapter 3. Now we find that he has
been put in prison. The miracles and teaching of Jesus have become widely known
and many, including John, are beginning to wonder just who this man is. John
sent some of his followers to Jesus to ask him point blank: "Are you the
promised one, the one who is to come?"<o:p></o:p></div>
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Jesus, aware that anyone could claim to be Messiah instead reminds
John's disciples of the Old Testament list of miraculous works that would prove
his claim. The blind will see, the lepers will be cleansed, the lame will walk,
the deaf hear, and the poor will be given the good news! As we have read
Matthew's account of Jesus' life so far it is clear that he has lived up to the
audit list!<o:p></o:p></div>
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In the remainder of the chapter Matthew reiterates the message of Jesus
in the end of chapter 10: Neutrality regarding Jesus and his message is not an
option! Already the religious leadership of the day has wrongfully begun to
oppose him. Their inconsistency is clear in that they criticized John for his
spartan lifestyle (neither eating nor drinking) while ridiculing Jesus for
eating and drinking (he is a glutton and a drunkard!). That Jesus partook of
the food and wine of the day is obvious here though the charge of drunkenness
was unfounded.<o:p></o:p></div>
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Neutrality if not an option for cities either. As Jesus travelled
around, he found that many refused to heed his words and repent of their wicked
ways. It is interesting to note the statement of Jesus regarding Chorazin and
Bethsaida. Apparently, God knew all along what it would take to bring Tyre and
Sidon, as well as Sodom, to repentance. Yet, those things were not done in
those cities. It is clear that God is not morally obligated to try and motivate
everyone to repentance. In this case however, the message of God is powerfully
presented and attested through the teaching and miraculous acts of Jesus, but
to no avail! Those who do not repent and follow Christ will be judged.
Neutrality is not acceptable. But, those who come to Jesus will find rest for
their souls. These are the ones to whom the Son has chosen to reveal himself as
Lord and Savior.<o:p></o:p></div>
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Chapter 12 finds the opposition against Jesus on the rise. He is
criticized for allowing his disciples to eat grain on the Sabbath, and for
healing on the Sabbath. He goes on the offensive and declares that his
opponents will be "known" by the fruits of their lives. Good trees
bear good fruit, but their lives are producing opposition to the very Son of
God.<o:p></o:p></div>
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Three times in this chapter Jesus declares that his coming has brought
"something greater." He is "greater than the Temple" in
that he is the very presence of God among the people. He is "greater"
than the Jonah event in that he has brought the announcement of God's saving
power to the whole world. He is "greater" than Solomon because he is
the very personification of the wisdom of God. Yet, it is clear that many will
turn away from Jesus and refuse to take advantage of his free offer of eternal
life.<o:p></o:p></div>
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Again the question of neutrality is raised. The parable of the return of
the unclean spirit is spoken against the prevailing opinion of the day. Many
would be benefited by Jesus, by his healing power, by his teaching. Yet, this
benefit - like the leaving of the unclean spirit - would not be lasting if they
refused to take an active and obedient posture toward Jesus and his message.
Neutrality would eventually mean that their final state would be worse than
their beginning. When presented with the truth of Christ, the only good option
is to entrust our everything to his keeping, and follow him in obedience. To do
so is not to lose, but to find, life indeed.<o:p></o:p></div>
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<u>Prayer:</u> Father, today I will have many opportunities to live out my love for
you. Help me to be consistent. Help me to be courageous as well as
compassionate, to reflect both your love and your truth in the way I talk and
walk. Forgive me for too often thinking more of myself than I do of you. Thank
you for loving me, and for reminding me that you will never let me go, all
because of Jesus, in whose Name I pray, Amen.<o:p></o:p></div>
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Feb. 13: Matthew 13,14<o:p></o:p></div>
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Amidst the rising opposition of the religious elite Jesus turns to using
parables. To our minds this seems very strange. The disciples thought so as
well and asked for an explanation. It is important that we understand Jesus'
point here. Parables are meant to give the message of God, but only in a way
that some will understand. The "some" are those mentioned in 11:27 as
"those to whom the Son chooses to reveal him (God). It is clear that,
unless the message of the Gospel is combined with the life-giving power of God,
there will be no heart-felt understanding, no conviction, no repentance, and no
saving faith. This fundamental principle is illustrated in the first parable of
the Soils.<o:p></o:p></div>
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The parable of the soils presents 4 different soils representing 4
different kinds of human hearts. The only one that we can say is
"saved" is the last one where fruit is produced (remember: fruit is
the only evidence according to 7:15-20). And why did this soil produce? The
only reason is that the rocks and weeds had all been removed. The soil had been
prepared to receive the seed in the best way. This is the role of the Spirit.
The Apostle Paul explained this same thing in 2 Corinthians 3:6,7:
"I planted, Apollos watered, but God gave the growth."<o:p></o:p></div>
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In all this chapter presents six different parables. Each speaks to the
entrance of the Kingdom of God through the coming of Jesus Christ. The Kingdom
has come, being inaugurated through Jesus. Yet, the consummation awaits a future
time (when the King will return). Until then, the Kingdom will grow through the
power of the Gospel and the Spirit, and participation in the Kingdom will be
the most valuable thing anyone can gain in this life.<o:p></o:p></div>
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Jesus' rejection at Nazareth is evidence that the principle behind the
parables is at work. Despite his teaching, his miraculous works, and his
evident divine authority, Jesus is rejected in his home town. Many
years later the Apostle John would get it right: "He came to his own, and
his own did not receive him ..." (John 1:11).<o:p></o:p></div>
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Chapter 14 finds Jesus once again presented as a "greater
than" Moses. In chapter 5 Jesus went up on the mountain and spoke the Law
of God. Now he finds himself out in a desolate place, late in the day,
surrounded by a huge crowd of hungry people. And like Moses in the wilderness,
Jesus feeds the people. But Jesus does not rely on manna from heaven; rather,
he creates it! Taking the lunch of a small boy Jesus once again demonstrates
his miraculous power over creation. He multiplies the molecules of the bread
and fish and feeds 5,000 men, plus women and children! Matthew is carefully,
but clearly, presenting Jesus as the one who brings both the truth of God, and
gives life from God.<o:p></o:p></div>
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By this point we the readers are wondering just how the disciples are
responding to Jesus. They have a front row seat on his teaching and his
miracles. The answer is given in the event where Peter is enable to walk on the
water. Despite the fact that Peter will act impetuously and foolishly, it is
also true that he was a man of great courage. Here we see that he was also
ready to believe. Yet, in the midst of faith it appears that his thought turned
away from trust in the power of God to concern for his own wellbeing. Once
again we see illustrated the fundamental truth of faith: Faith is first a
turning from self to entrust our lives fully to God on the basis of the
promises made to us in Christ. When Peter began to fear he might lose his life,
he began to sink.<o:p></o:p></div>
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<u>Prayer:</u> Lord, my faith seems so small, and so weak at times. But Lord, I do
love you, and want to follow you closely today. Help me turn my eyes away from
my own selfishness to focus on your truth so that my life might be a testimony
to your great love and power today, through Jesus Christ my Lord, Amen.<o:p></o:p></div>
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Feb. 14: Matthew 15,16<o:p></o:p></div>
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As Jesus' fame spread, religious leaders from Jerusalem made the trip up
north to Galilee to confront Jesus. Their mission was to undermine his growing
popularity by showing the people that he was not following the Law of God.
Their subject was defilement, and they considered that Jesus' practice of
allowing his disciples to eat with unwashed hands was both physically and
spiritually wrong. Jesus took advantage of the opportunity to set the record
straight. It is not what we take in that is defiling to us, but that which is
hatched in our hearts and minds. What defiles is sin, not dirt.<o:p></o:p></div>
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At this point in the story Matthew begins to introduce an element in the
ministry of Jesus that may at first go unnoticed. He chronicles Jesus'
interaction with a Canaanite woman who would have been understood as a non-Jew
living among the nation of Israel. That Jesus commends her faith is a sign that
the Kingdom has come, not only to rescue Jews but all. We are reminded of God's
promise to Abram in Genesis 12:3 that "in your seed all the nations of the
earth will be blessed." And while the Old Testament people of God were
sure that this meant that one had to become an Israelite to get to God, it is
clear here that one must merely come to Jesus.<o:p></o:p></div>
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The grace of God to the Gentile world is also demonstrated in the story
of the feeding of the 4,000. Some consider this to be a re-telling of the
previous story (feeding the 5,000) but it actually is a second demonstration
that Jesus has come to bring life. The text makes it clear (and Mark's account
confirms it: Mark 7:31-8:10) that Jesus was east of the Jordan, in the region
of Decapolis, when this event takes place. This was a region populated by
Gentiles. That Jesus feeds the Gentile crowd shows us that God's plan to bless
all nations through the redemptive work of Jesus is about to begin.<o:p></o:p></div>
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Chapter 16 shows Jesus once again confronted by his opponents who demand
that he dance to their tune and produce a miracle on demand. Once again Jesus
refuses to be pushed into their mold. He leaves that region and travels north
with his disciples and along the way we are given another glimpse of their
maturing faith. Once again their concern is for their own wellbeing. They had
forgotten to bring food. It is obvious that they had forgotten their first
mission (10:5ff) as well as the fact that they were traveling with Jesus who
had already demonstrated the ability to make a meal out of almost
nothing! Their concern for themselves meant a lack of trust in Jesus.<o:p></o:p></div>
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Their journey takes them to the foot of Mt. Carmel, and the cliffs of
Caesarea Philippi. This region was known for the many shrines chiseled into the
cliffs of the mountain, dedicated to a whole host of pagan deities. Many of
them were consecrated to Pan, and can still be seen today. Against this
backdrop of pagan shrines Jesus asked his disciples "Who do people say the
Son of Man is?" After hearing various answers, he put it more
directly: "who do you say that I am? Once again we see Peter leading out.
"You are the Christ (Messiah), the Son of the living God."<o:p></o:p></div>
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As the chapter ends we find Peter at the midpoint of his class in
Jesus-ology. Up to this point, Jesus has been teaching and demonstrating just
who he was! And to his credit, Peter passes the midterm with flying colors. He
got it right! Jesus was the Messiah, God's Son.<o:p></o:p></div>
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But now Jesus begins the second half of the class and details what he
came to do. The mission of Christ was not merely to teach and heal and prove
that he was the Messiah. His mission to save his people from their sins
demanded that he die! Hearing this Peter shows that, while he loves the fact
that Messiah has come, there is no way he is going to let Messiah die! It is
apparent that Peter needs the second half of the class!<o:p></o:p></div>
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In closing Jesus reiterates what true faith is. Peter's actions show
that is mind is not set on trusting God and forwarding his plan, but on his own
agenda which is, ultimately, aligned with Satan's plan. True faith in God will
mean surrendering up our human agenda, identifying with the crucified Christ,
and following him closely. To do so will be to trade our "this life
agenda" for God's "new life agenda". Those who do so will find
true purpose and satisfaction in this life and in the life to come.<o:p></o:p></div>
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<u>Prayer:</u> Lord, I confess that there is quite a bit of Peter in me. I gladly
confess that you are the Christ, the Son of God. But when it comes to following
where you go, and where you want me to go, I am too often more interested in my
own comforts, my own pleasures, my own agenda. Father, forgive me for my
selfishness and pride, and work your ways in me so that I might delight in you
today, and in obeying your will rather than mine, to the glory of Christ, Amen.<o:p></o:p></div>
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heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-48620465153488740912014-03-01T10:22:00.000-08:002014-03-01T10:22:19.216-08:00The Well: February 3-7<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">The Well: </b>February
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February 3: Genesis 47, 48</div>
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Jacob and his sons, and their entire clan have been rescued
from starvation, and brought to Egypt. Here we see the continued blessing from
God on Jacob. The best land in Egypt is given to the clan and they prosper
during the same period that found the Egyptians having to sell both their
possessions and themselves to Pharaoh in order to stay alive. </div>
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Joseph’s trials, at the hands of his brothers, have turned
out to be the very plan of God to bless the clan of Jacob. They have been
brought to a place where they will grow into the nation that God promised to
Abraham. </div>
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Despite their prosperity in Egypt, Jacob recognizes that it
is not his home. He will not allow his sons to bury him there. The promise that
he extracts from them is meant to show a final maturity in him. He has come to
recognize that Canaan – the land God has promised to him and his children – is
his home, the land of promise, the land so connected with God’s promise to make
of them a nation from whom will come the “he” to deliver the world from the
brokenness of sin. Jacob understands it now, and Moses lets us understand this
by beginning to use the name Israel interchangeably with Jacob in these final
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In a scene very much reminiscent of his own appearance
before Isaac many years before, an aged Jacob now welcomes Joseph and his two
sons – Ephraim and Manasseh – and grants the sons a blessing. And like Jacob’s
gaining of the blessing from Isaac, Jacob engages in some surprises. He
stretches out his hands and grants the younger son – Ephraim – the position of
honor. This is highly unusual, but we have come to expect such things as we
have traced the promise through Jacob rather than Esau, his older brother and
firstborn. This also sets us up to understand that God is in charge, and when
he chooses Judah (Abraham’s 4<sup>th</sup> son) instead of Reuben, Simeon, or
Levi, we recognize that God works according to his plan, and is not bound by
human wisdom or tradition.</div>
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<u>Prayer:</u> Gracious Father, today I realize that you
have granted me your blessing, through your Son Jesus Christ. Because of him I
am accepted and forgiven and empowered to walk as your child. Thank you for
drawing me to yourself, for opening my eyes to my sin and your grace. Lord, may
everything I do today reflect that fact that I am yours, and you are mine,
forever! In the Name of Jesus, Amen.</div>
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February 4: Genesis 49, 50</div>
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Today we finish the great book of Genesis. In it we have
seen the establishment of the world, and the people of God, and the promise of
God that will eventually bring deliverance to all creation in the person of
Jesus. We’ve traced the beginnings of the promise, and will see its continued
fulfillment in the coming Old Testament books.</div>
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The book ends with two significant “tie downs” to the themes
we’ve already seen being traced through its chapters. First, in chapter 49 we
see each of Jacob’s sons stand before him to receive a “blessing” from him.
This blessing, granted to each of the sons, continues to declare the theme of God’s
promise to restore what was lost in Eden through a people that will emerge from
Abraham. </div>
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The individual blessings speak about what will happen to
each of the brothers “in days to come.” Jacob is peering into the future, and
pronouncing it. </div>
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As soon as we hear Reuben’s – the firstborn – blessing, we
realize we are not going in the traditional direction. He is cursed for his
sexual defilement of his father’s concubine. Simeon and Levi are grouped
together and are disqualified as well for their treachery in Shechem.</div>
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Judah is the first to receive a substantive blessing. Here
we see him elevated, and symbolized as a lion (The Lion of Judah). Vs. 10 is a
prophetic declaration of the future Davidic kingly line.</div>
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All of the individual blessings are short compared to those
of Judah, and Joseph. As we have seen, these two brothers occupy central stage
in the unfolding drama of the final section of Genesis. Joseph appears as a
“type” of the Messiah who is rejected by his brothers, sold into death, rescued
by God and raised to a place where he can deliver his people. But, in the end,
it is Judah who is chosen to be the line of promise. Through Judah will come
the house of David, and from David’s line will come Messiah – Jesus the Christ.</div>
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<u>Prayer:</u> Father, thank you for preserving the story of
Genesis. In this great book I have traced your sovereign care for your
creation, and the promise of deliverance for your people. You have proven
yourself to be faithful, even when circumstances seemed insurmountable. Lord,
work your ways in me, that I might be faithful to you today, through the power
of your Spirit who lives in me. In Jesus Name, Amen.</div>
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February 5: Matthew 1, 2</div>
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Today we begin the Gospel of Matthew. Tradition is strong
that the author was one of the 12 disciples whose calling to leave the business
of collecting taxes to follow the Lord is found in all three synoptic Gospels
(Matthew 9:9; <span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">Mark 2:13-17 and Luke 5:27-28). The book itself seems aimed at
Jewish readers as seen in the numerous times Old Testament events and teaching
are mentioned.<o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">Matthew’s reason for beginning with a genealogy is
apparent. Given that his theme will be the appearance of the Kingdom of God, it
is necessary to demonstrate the “kingly” stature of Jesus as descended from
David. The title in vs. 1 gives it directly. Jesus is “Jesus Christ (Messiah)
the son of David.”<o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">There are some interesting facts about Matthew’s
genealogy: There are 4 women mentioned, which was highly unusual for that day
(Tamar, Rahab, Ruth, the wife of Uriah). Of them two are non-Jews. Of Jacob’s
12 sons we see Judah as the one through which the Messianic promise will be
fulfilled. Matthew clearly distinguishes Judah as preeminent through the phrase
“Judah and his brothers.”<span style="mso-spacerun: yes;"> </span>Both
Perez and Zerah are mentioned since they are twins, but the promise line runs
through Perez, the second born. <o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">The supernatural conception of Jesus is set forth without
apology, and the character of Joseph as a righteous man is clear. What they and
their culture may view as disgraceful is actually the fulfillment of an ancient
prophecy (Isaiah 7:14) originally made to Isaiah himself, and now seen as
transcending that historical situation to speak dramatically to the plan of
God. <o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">The actual birth of Jesus is not described seemingly
because Matthew’s purpose for writing demands other material be given to the
reader. The visit of foreign royalty, the Magi, shows that Jesus, while born in
lowly circumstances, was himself royalty. <o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">Their appearance before Herod provokes him to action and
the decree to slaughter the babies threatens to undo what God has done. But,
like their forefather Jacob and his family before them, Joseph and Mary and
Jesus are “rescued” from danger by travelling to find refuge in Egypt. The
themes of Genesis are still being recounted in the lives of those through whom
the ancient promise of Messiah will now be fulfilled.<o:p></o:p></span></div>
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<u><span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">Prayer:</span></u><span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;"> Dear Heavenly Father, help me not to
marvel at the birth of Jesus only during Christmas. May every day be filled
with awe at your love, that you would give your only Son to deliver me from
bondage to sin. Lord, help me to take every advantage of the opportunities you
send my way today, that through my life you may be glorified. In the Name of
Jesus, Amen.<o:p></o:p></span></div>
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February 6: Matthew 3, 4</div>
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As you read these two chapters you probably noticed several
times (thinking of chapters 1,2 as well!) that use was made of Old Testament
texts. Matthew’s audience was most certainly primarily Jewish, and his
presentation that Jesus was the Messiah would carry no weight if it could not
as well be shown that his life was a fulfillment of several Old Testament
prophecies. </div>
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The coming of John the Baptist as the “forerunner” is an
important element for Matthew. John’s message is a proclamation that the
Kingdom of Heaven is at hand. His job is to announce the coming of the King so
that the people will be prepared to welcome him correctly. That John dresses
and acts like Elijah of old only enhances his position and proclamation. </div>
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Like most Old Testament prophets, John illustrates his
message with a ritual. In this case, it is baptism. At the time, there were
three distinct places a person could be “ritually cleansed”: The Temple ritual
at Jerusalem was in full swing, while the exiled community of Qumran offered ritual
cleansing as well. But Jesus, knowing that his choice would communicate
identification eschewed both Qumran’s community and the religious establishment
of Jerusalem in order to identify with John’s message. And at his baptism, Jesus
is announced to be the Son of God by the Father. In this event we see the
triune God acting in concert: Father, Son, and Spirit.</div>
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The temptations brought to Jesus by Satan provide his
readers with a poignant comparison with Adam. Unlike the first Adam who
succumbed by disobeying God’s Word bringing death and brokenness, Jesus – the
second Adam – overcomes Satan’s temptation with the Word. This catapults Jesus
into public ministry.</div>
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The calling of twelve disciples must remind us of the twelve
sons of Jacob from whom the nation of Israel came. Israel’s great purpose was
to bring forth the Messiah. Now the Messiah will bring redemption to the world
through the spiritual offspring of Abraham … the church (Galatians 3:29). </div>
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<u>Prayer:</u> Dear heavenly father, once again I am in awe
of the way you oversee all things. Thank you for showing me the great plan of
redemption that brought Jesus to our world, and to me. I know that I don’t
deserve your love, but I also know that your love for me has changed my life.
Father, keep me ever grateful for your forgiveness, and grow my faith and
knowledge of you that I might be more useful for your kingdom, through Jesus my
Savior, Amen. </div>
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February 7: Matthew 5, 6</div>
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Jesus’ public ministry was immediately able to draw great
crowds. His authoritative teaching and his ability to heal all manner of
diseases made him an immediate sensation. People travelled distances (4:25)
just to see and hear him. Here we see that his mighty works have given him a
certain validation among the people. They want to hear what he has come to say.
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The teaching of Jesus in Matthew 5-7 is known as The Sermon
on the Mount and describes Jesus’ first recorded exhortations to the people of
his day. It took place in a natural theatre on the slope above the Sea of
Galilee. While the specific audience was his disciples, it is clear that he
intended the large crowd to eavesdrop as well. </div>
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At first glance it is easy to see that the teaching of Jesus
has great parallel to the giving of the Law on Mt. Sinai. He ascends a
mountain, and begins giving instruction to his disciples and the crowd. His
teaching begins with a list of specifics known as the Beatitudes, just as Moses
first received the Ten Commandments. He goes on to speak about the Law using
the formula “You have heard … but I say …” five times in chapter 5. But Jesus
is clear: he has not come to abolish the Law or Prophets (the teaching of the
Old Testament) but rather to bring their teaching to its intended fulfillment
in the Kingdom of God. He is here asserting that he is a Law-giver, and the
people – like Moses – would do well to recognize his position and follow his pronouncments.</div>
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The religious leaders of Israel had for years piled thoughts
and interpretations on the Old Testament to the place where the original intent
of God had become largely obscured. Like an oak table that has been painted,
and varnished and painted time and again, the Law must be loosed from its
layers of human tradition. This is what Jesus does. </div>
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Chapter six presents Jesus’ ethical guidelines for living
worthy of God’s heart, as revealed in chapter 5. He specifically speaks to the
religious activities of the day, but impresses the audience with the need for
heart-felt sincerity toward God. Helping the poor, praying, and fasting are
considered but the principles extend to all the areas of human endeavor. The
summary is this: Seek the things of God and the Kingdom first. Make his
righteousness your focus, and find your security in him. </div>
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<u>Prayer:</u> Father, today I ask that you would help me to
be “poor in spirit”, to realize that you are great, and I am fully dependent
upon your grace, mercy, and strength. Keep me from thinking more highly of
myself than I ought to think, but also to consider rightly the position you’ve
given me in this world, the privilege I have of knowing you, and the
partnership you’ve called me to in displaying your truth and love in my world, through
the Spirit of God who dwells in me, for Jesus’ sake, Amen.</div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-8582582981675371682014-03-01T10:19:00.002-08:002014-03-01T10:19:12.173-08:00The Well: February 24-28<div class="MsoNormal">
The Well: February 24-28</div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Feb. 24: Matthew 27,28<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">In the first verses of chapter 27 the desire of Jesus' opponents to be
done with him reaches its conclusion. The conspiracy has brought together the
religious elite, as well as Jesus' own disciple Judas. But behind the scenes
has been Satan, the great enemy of God. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Matthew's account of the death of Christ comes with none of the modern
fascination on his suffering. Rather, he takes great care to demonstrate that
the various parts of the event happened according to God's plan, in fulfillment
of prophecies made centuries before. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Jesus stands as the one wrongfully accused yet silent before his
accusers. Despite the fact that he was guilty of no crime, and had gone about
the land doing good and teaching God's truth, the people are adamant in the
choice to have a known criminal released to them. In all of this we see a
display of the fact that it is human nature to "suppress the truth in unrighteousness"
(see: Romans 1:18).<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Since only the Romans could deliver a death sentence, Jesus is sent to
Pilate where he is condemned to crucifixion. He is mocked and then led away to
die. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">As he dies, Jesus shouts "My God, My God, why have you forsaken me?"
This memorable first line of Psalm 22 points the onlookers back to this
prophetic Scripture where the elements of his death are described. The cross is
no accident. It has been God's plan from long ago.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Jesus is buried, the tomb is sealed and a guard set. Yet, nothing can
prevent God's plan from being fulfilled. What man has meant for evil, God has
meant for good, and the resurrection validates Jesus Christ as God, and sets
the scene for the mission of the Kingdom to be taken to all nations. The charge
given to the disciples by the Risen Christ still stands as the marching orders
of the Church.<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Father, I thank you for the cross, where Jesus took my sin on
himself and bore the punishment I deserved. I thank you for the empty tomb
where the power of death was forever broken. Lord, help me carry the message of
Christ into my world today, knowing that you are with me always, even to the
end of the age. In Jesus Name' Amen.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Feb. 25: Psalms 1,2<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The book of Psalms, known as the Psalter, is made up of 150 psalms
written by several authors over many centuries. The current form of the book
shows that someone collected these particular psalms and put them into a
certain order. It is apparent that the first two psalms were specifically
placed at the beginning in order to give a certain summary to the whole
collection. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Psalm looks at the individual's way of life from the point of view of
God's blessing while Psalm 2 looks at all of history from the point of view of
God's sovereign plan.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Psalm 1 describes the one who is blessed of God as a man focused, not on
the enticements of this sinful world, but on the word of God. The picture of a
tree with deep roots, able to access water even in a desert place, represents a
life whose roots have been driven deeply down into the truth of God. Such a
life is truly prosperous in God's eyes.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">But the benefit of living according to God's Word is not merely for this
life. Rather, the one who is covered with the blessing of God will find that,
in the end, life and not judgment will be his eternal reward, because he has
been "known" by The Lord. In the end we find that the blessed man is
the one on whom God has poured out his redeeming love.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Psalm 2 takes a "space shuttle" view of human history. This
psalm, made up of 4 scenes, begins with a picture of the rebellious heart of
mankind that seeks to sever any responsibility to Almighty God. Scene 2 shows
that, in great contrast to the rebellious cacophony of sound on earth, heaven
is calm. God's response to earthly rebellion is simple: I have installed my
King!<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Scene 3 describes the coronation of the King. He has been given all the
nations as his inheritance, and he will do with them according to his will.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">In the last scene the narrator returns to address the rebellious leaders
of mankind. "Think again", he tells them. Instead of rebellion they
would be better off to serve The Lord, to honor the king, and seek refuge in
him. <o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Great God, thank you for the truth of your Word, and for the
assurance that when I trust in you I will know your blessing. Help me to choose
those things that honor you today, to serve you with fear and rejoice in your
great love, regardless of what I face today. In the Name of Jesus, Amen.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Feb. 26: Psalms 3,4<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">These two psalms, from the pen of King David, are pleas for help and
deliverance in time of great distress. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Psalm 3 describes a situation where David's enemies (the forces of his
own son Absalom who has raised a rebellion against him) are mocking his faith
in God. They have surrounded him and believe God has forsaken him. Yet, David
cries out to the God of his salvation, and finds him faithful.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">As a result, he can lay down and sleep, waking up in the knowledge that,
as God has preserved him through the night he will also preserve him from his
enemies. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">We see David no longer afraid, but courageous and ready to take up the
fight even as he acknowledges that the victory will come from God. This way of
looking at the relationship between our diligence and God's sovereignty is
found throughout the Bible (see: Phil 2:12,13).<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Psalm 4 is an Evening Prayer. It is David's cry, not for salvation from
enemies, but for strength to continue walking the paths of righteousness. In
vs. 2 he challenges the unrighteous around him to recognize that God is near to
the godly man. His advice: "be angry and do not sin." The idea here
is anger aimed at personal sins, at one's own deficiencies. This is the
righteous anger that arises when we recognize unrighteousness taking hold in
our hearts. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The result of such adamant trust in God and love for righteousness will
be the ability to rest in peace throughout the night. The God in whom he trusts
will insure his safety.<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> O Lord, there is no other like you! I trust you because you have always
shown yourself to be faithful. Father, I don’t know what today will hold, and I
do know that too often my faith seems to fade away in the face of temptation
and challenge. Today it is my desire to be faithful to you, as you always have
been to me, through the power of Christ in me, Amen.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Feb. 27: Psalm 5,6<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Psalm 5 is a Morning Prayer. David begins the day acknowledging that God
is his King and God, and the one that is in charge of his life. The prayer is
David's reminder to himself that God does not take pleasure in wickedness.
Those who walk in pride, and are given to deceit will not dwell with God. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">But those who walk in humility, who speak truth and desire to walk in righteousness
will find that God is their refuge. He will make their hearts rejoice, even as
he covers them with protection and favor. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Psalm 6 finds David in despair. The cause is not given but it seems that
David's own transgressions have brought about his misery. He cries to God for
grace rather than angry rebuke knowing that the covenant God has made with him
cannot be broken. David is greatly troubled, and rather than flee from God, his
situation drives back to the God of his salvation.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">It must be seen that the life of those loved by God will not always be
free of adversity. David is in anguish, and his night is filled with weeping
and grief. He is broken, and he has come to the realization that only God can
bring healing and deliverance. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">This is where God wants him, and where we must all dwell daily. Too
often we live according to our own desires, fueled by our own strength,
forgetting that it is only in God that we can truly live.<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Father, like David there are things in my life that distress me.
Some of them come from my own pride and selfish desires. Lord, help me to
prefer your ways today, to walk in your truth, and not give place to my pride,
knowing that all you have for me is always my best option, through Jesus Christ
my Lord, Amen.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">In Psalm 7 we find David in trouble again. He is being pursued by those
who want to destroy him. He considers that his distress may be God's judgment
and searches his heart for sinful actions that may have brought on God's
discipline. He asks The Lord to judge him and find that his integrity is
intact. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">David finds refuge in the scrutiny of God knowing that God sees
everything correctly. Though his enemies believe he is worthy of death, David
trust God's view, and calls on God to be his defender. The evil of the wicked
will come upon their own heads, but as for David, he will give thanks to The
Lord and trust him to do what is best and right. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Psalm 8 is a glorious tribute to the majesty of God, the Great King. The
Psalm makes use of an <i>inclusio, </i>a literary device that acts as a set of
bookends. In this case, the first half of vs. 1, and all of vs. 9 are the
bookends and show that the author's intention is to extoll the grandeur of God.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Two elements of God's creation are singled out as reflections of his majesty.
First, the heavens are a magnificent demonstration of God's power, creativity,
and position as sovereign creator. In contrast, mankind seems rather small and
insignificant. Yet, God has crowned mankind with glory and honor. And it is
this honor bestowed that makes mankind a second great reflection of God's
majesty.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The greatness of mankind stems not from our own abilities but from the
position we hold. We are God's representatives, created as his image. God has
granted to mankind the power to act in his stead in caring for creation and
managing it for his glory. And in so doing, we are to demonstrate our
dependence upon the one who alone is "majestic in all the earth!"<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> O Lord, my Lord, how truly majestic you are! Every morning when a
new day arrives I am blessed to be yours, and to have you as my guide and
refuge. Lord, today will bring challenges as well as opportunities. In both
you'll need to help me act and react in ways that reflect your glory, and
witness to your grace in my life. Use me today, Lord, as you see fit, through
Jesus Christ my Savior, Amen.<o:p></o:p></span></div>
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heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-81144452636981150242014-03-01T10:18:00.002-08:002014-03-01T10:18:21.416-08:00The Well: February 17-21<div class="MsoNormal">
The Well: February 17 – 21</div>
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Feb. 17: Matthew 17, 18</div>
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As chapter 16 ended Jesus boldly declared that some of those
who were with him would not die until they had seen the Son of Man coming in
his kingdom. Chapter 17 opens with the event to which Jesus was referring,
commonly known as The Transfiguration. </div>
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Having previously predicted his death and issued the call
for his disciples to follow him no matter the cost, he now will draw back the
veil of his humanity so that Peter, James and John may glimpse the radiance of
his deity. This he accomplishes, once again, on the top of a mountain.</div>
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This event has great parallels to the episode from Moses’
life narrated in Exodus 33, 34. Moses once again ascends the mountain to meet
with God. He asks God “show me your glory” (33:18). God agrees, but declares
that Moses will not be able to stand the full display of such magnificence. As
God protects Moses with his hand (33:19-23), he passes before him and speaks
his glory (34:6, 7). In Matthew’s account, Jesus allows his glory to be
recognized by the three disciples on top of a mountain. Later, both John Peter
will remember the event, declaring “we beheld his glory, as of the only
begotten from the Father, full of grace and truth” (John 1:14) and “we
ourselves heard this very voice borne from heaven, when we were with him on the
holy mountain” (2 Peter 1:17, 18). As God the Father had with Moses, Jesus now
reveals his divine glory to those who will be charged to lead the Kingdom
effort through the Gospel after his departure.</div>
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That the disciples are still in need of Jesus’ instruction
is evident from the fact that the remaining disciples were unable to help the
epileptic boy. Jesus’ work of preparation is not yet complete. </div>
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The story of the temple tax raises an interesting fact.
Apparently only Jesus and Peter were of an age that demanded the payment of
tax. This probably means that the rest of the disciples were considerably
younger than we usually think, perhaps some were still in their teens.</div>
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Chapter 18 continues Matthew’s description of Jesus’
ministry of instruction. Particularly poignant is Jesus’ teaching on
forgiveness. It is apparent that the reality of our having been forgiven, and
graced with new life from God, will be the presence of a willingness to forgive
others. Our actions do not bring about God’s favor; rather, his favor is the
reason our actions change from rebellion to obedience.</div>
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<u>Prayer:</u><b style="mso-bidi-font-weight: normal;"> </b>Father,
today let me not forget the glory that Jesus has, as God the Son. Forgive me
Lord for sometimes thinking too highly of myself, and too lowly of my Savior. I
want to live today reflecting my submission to him, and rejoicing in the gift
of life he has given me, so that in all things your glory may be reflected in
me, through Jesus my Lord, Amen.</div>
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Feb. 18: Matthew 19, 20</div>
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In chapter 19 Jesus faces two challenges. The first comes
from those attempting to discredit his teaching while the second comes in the
form of a religious man seeking to be affirmed by Jesus on the basis of his own
righteousness.</div>
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The question of divorce was a dividing line in Jesus’ day.
Various opinions had become commonplace, and lines had been drawn between
factions in Judaism. Jesus’ opponents knew that, if they could get Jesus to
commit to one view, he would of necessity alienate the other side. Either way
they believed they could diminish his popularity.</div>
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But Jesus takes them back to the Old Testament to show that
God’s plan for marriage was always permanence. Marriage was a covenant entered
into before the very face of God. Yet, the sin of adultery could break the
covenant. A broken covenant could be reaffirmed, as demonstrated multiple times
by God toward faithless Israel. Yet, it could also be the case that ongoing
immorality could so shatter the covenant that it became irreparable. Such was
the case in Jeremiah 3:6-8 where God issued Israel a certificate of divorce and
sent her away. Jesus declares that divorce, on the basis of a marriage covenant
broken by ongoing adultery without repentance, is allowable in order to
dissolve the legal ramifications of the covenant. Divorce does not separate
spouses. It is sin that separates what God has joined together. Sin breaks the
covenant, and divorce is then allowed, in cases of adultery, to allow for the
legal ramifications to be dissolved. Jesus also states that, where divorce is
allowed, remarriage is as well.</div>
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The second challenge comes from a young man who had great
wealth. When asked regarding eternal life, Jesus responded in proper rabbinic
manner, calling the man to obey the Law of God. Here we find the man’s pride is
in find form. He insists that he has kept the law. At this point Jesus tests
his true understanding of leaving all to follow God’s Messiah. The young man
leaves disappointed, unwilling to part with his temporal agenda in order to
trust fully in God.</div>
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Chapter 20 presents the parable of the vineyard. The truth
here is that God can have mercy and grace on whomsoever he chooses. This would
fly in the face of Israel’s pride. That all the workers receive the same
payment is a tribute to the generosity of the master and demonstrates that
standing before God is not dependent upon human work or piety, but completely
dependent upon the unmerited grace of God.</div>
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For a third time Jesus predicts his death, but still the
disciples are unable to grasp this truth. They have their own agenda, and it
doesn’t include seeing their Messiah crucified. Their pride is illustrated by a
mother’s request that her two sons be given positions of authority. Jesus
responds that such positions are not his to give. </div>
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The chapter ends with a preview of the coming Triumphal
Entry. A blind man, hearing that Jesus is passing, calls out “Lord, have mercy
on us Son of David.” This recognition of Jesus’ place in the kingly line will
be multiplied as the masses cry out “Hosanna to the Son of David! Blessed is
the one who comes in the Name of the Lord.”</div>
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<u>Prayer:</u> Father, today I am humbled to see in the
disciples’ request the pride that I see in myself. Forgive me for wanting to be
publicly recognized, for promoting myself, and feeling hurt when I am
overlooked. Remind me, Lord, that you came not to be served, but to serve and
to give yourself as a ransom for many, including me! Thank you for your love;
help me to love you more, in Jesus’ Name, Amen. </div>
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Feb. 19: Matthew 21, 22</div>
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These two chapters bring us to the heart of Jesus'
relationship with the people of Israel. His entrance into Jerusalem,
accompanied by the shouts of an adoring crowd, is reminiscent of the welcome
given to a great king, conquering hero, or visiting dignitary. The crowd was
made up of some who traveled with him, and others who rushed out from the city
to escort him in. But their acclaim arises from their hope that this miracle worker
would raise an army, throw off the yoke of Roman dominance, and restore Israel
as a nation back prominence in the world. They were looking for the promised
Davidic King whom they say as a military leader.</div>
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Their praise is warranted but misinformed. Jesus has come to
die, as he has predicted at least three times in the previous chapters. This
great difference between the popular hope and the redemptive plan is described
in a series of parables that point out the hypocrisy of the people. While they
outwardly are extolling Jesus, praising him and identifying with him, their
faith and trust in God is not authentic. Their religious fervor is not tied to
the reality of Jesus’ deity, his message of repentance and faith, nor his
determination to die for the sins of the world.</div>
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The lesson of the fig tree is Jesus’ way of opening his
disciples’ eyes to the hypocrisy of the people. While the tree appeared to have
fruit, in reality it did not. (Note: The parallel passage in Mark 11:12-14,
20-24 is helpful). The tree is an illustration of the people.</div>
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In three parables Jesus both describes and confronts the
hypocrisy of the religious leaders of his day. The parable of the two sons
declares that true faith is internal, demonstrated through obedience, and not
merely external professions. He angers his audience by declaring that the tax
collectors and prostitutes who had believed John’s message would enter the
kingdom them.</div>
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The lengthy parable of the tenants speaks directly to the
long history of Israel’s religious elite who had so often disregarded God’s
authority over their lives. The vineyard was Israel, God’s people, that had
been given over to the religious leaders for safe-keeping. The messengers were
God’s prophets, sent by him to make sure the vineyard was cared for properly.
Yet the leaders of Israel too often did not follow God’s, but rather went their
own way. Finally, the master sent his son, but they killed him. The only
recourse will be to take the vineyard away and give it to a “people producing
fruits.” Jesus is boldly declaring that the kingdom will not be limited to
Israel, but to all who, by faith, repent and believe the message of Christ.</div>
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The last parable describes the wedding feast. Again, Israel
is depicted as the first invited guests. Yet, they have not taken advantage of
their honored position. They have become complacent, and have turned down that
gracious invitation of God. Once again the picture is given of God’s heart for
the nations, as those from outside the city are now gathered into the King’s
house. </div>
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Jesus’ pointed teaching brings about more opposition from
the religious elite. They try to snare him in theological controversy, but in
every case Jesus brilliantly exposes their hypocrisy and pushes his point
forcefully. The reality of the resurrection stifles the Sadducees while his
summation of the Law stymies the Pharisees. The chapter ends with Jesus on the
offensive: “What do you think of the Christ (Messiah)? Whose son is he?” His
opponents are speechless knowing that they have no good answer.</div>
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<u>Prayer: </u>Gracious heavenly Father, I know that often
my heart harbors hypocrisy. I want people to think more highly of me than I
really am. Father, forgive me for thinking that my “externals” are all that I
need to give to you. Lord, today may I love you from the heart, and may I value
what you think of me above all else, through Jesus Christ, Amen.</div>
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Feb. 20: Matthew 23, 24</div>
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Jesus now moves from parable to proclamation in his
denunciation of the religious leaders of Jerusalem. He pulls no punches. Seven
times he pronounces “woe” to those who were supposed to be shepherding God’s
people in righteousness and truth.</div>
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This chapter has a great connection with the message of
Ezekiel 34 where God describes the “shepherds” of Israel as wolves in sheep’s clothing.
They are preying upon the sheep rather than protecting them. The result? God
promises that, some day, he would himself come and shepherd his sheep through
David, his son. It is clear that Jesus has come in fulfillment of that promise.
Jesus, the good shepherd, is about to give his life for his sheep. Yet, he will
be raised to life to care for them eternally.</div>
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The seven woes speak powerfully to the pride of the scribes
and Pharisees, and the legalistic religion they have built. It is a set of
chains with which they have bound the people. They have kept the people from
seeing God.</div>
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The language here is quite bold. Jesus refers to his opponents
as hypocrities, children of hell, and blind guides. They are whitewashed tombs
full of dead bones, serpents, a brood of vipers, and those who have killed,
crucified, and persecuted the righteous send to them. The passion of God’s Son
for his people is palpable. <br />
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Here we see a side of Jesus Christ that is all too often
pushed aside in our day. The modern image of Jesus as mild, soft, and loving to
the point of weakness simply does not tell the whole story. Our Savior was
always under control, always righteous, but not always safe. Here we see that
our Lord is also the King of Kings, and one day the full force of his fury will
be released upon those who refuse to enter into his love.</div>
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Jesus’ anger at the religious elite does not dampen for a
minute his love for his people. His lament over Jerusalem ends the chapter with
great poignancy.</div>
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As Jesus and the disciples leave Temple mount they make
mention of the Temple’s grandeur. The Temple is their signature as a people for
it marks the presence of God among them. Yet, Jesus takes occasion to state
that it will not stand. The destruction of the Temple in 70ad at the hands of
the Romans will mark the fulfillment of Jesus’ pronouncement of judgment on the
current generation. </div>
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But even greater judgment awaits, as the chapter goes on to
show. The disciples ask two questions: When? and What will be the signs? Jesus
first gives a summary overview of the future (vs. 3-12) and then goes back and
unpacks it more thoroughly (15-31). The immediate future is bleak. Rome will
destroy Jerusalem as a time of tribulation begins for the nation. Such
persecution will be characteristic, in different places and different times,
until the Son returns with his angels to gather the elect from the earth. </div>
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As for signs, Jesus once again refers to the fig tree. They
will recognize the sign when it comes, and they will live to see the beginning
of them, most certainly understood to be the resurrection. But, beyond that,
there will be no discernable signs! Rather than look for signs, Jesus calls his
disciples – and us! – to live faithfully so that when he returns, he will find
us doing his will.</div>
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<u>Prayer:</u> Gracious Father, reading the words of Jesus
reminds me that we who are called by your name have work to do here on earth.
Lord, help me to be faithful to the calling you have place on my life. May
every part of my life be a channel for your grace and glory to be seen by those
around me, for I am yours in Jesus Christ my Lord, Amen.</div>
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Feb. 21: Matthew 25, 26</div>
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The theme of faithful living, described forcefully by Jesus
in the final section of chapter 24, is not illustrated through parables.</div>
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The story of the ten virgins speaks to readiness, while the
parable of the talents speaks to diligence. </div>
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Weddings in those days were often celebrated over several
days. Young women would accompany the couple as they went from home to home in
celebration of their marriage. Those accompanying the bridegroom would be
admitted to the party. But, given that the event could go for days, those
responsible to light the way for the couple needed to plan ahead, to carry
enough oil so that whenever they were called upon to lead the procession they
would be ready with their lights lit. The parable speaks forcefully to those
who want to be found ready when Jesus returns. It could be today! When he comes,
be sure that he will find you ready to welcome him, and not embarrassed that
you have wasted your time, and engaged in frivolous or sinful things.</div>
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The story of the talents speaks to the fact that, as we
await Jesus’ return, we are not to be complacent but diligent in kingdom work.
The word “talent” has sometimes made this story difficult to understand. In
Jesus’ day a “talent” was a measurement of value, of money or gold or some
other asset. In giving his servants talents, the master was entrusting them
with some of his wealth. It is not correct to understand these talents as
“abilities” even though that is what the English word means most often in our
day. </div>
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The purpose of the parable is to show that those who are in
the kingdom are to be about the work of the kingdom. Like the master in the
story, Jesus has gone away, but will return. He has given all of his kingdom
citizens some of his wealth, and we are to work it in ways that will increase
the kingdom. </div>
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What “wealth” has he left us to use for his kingdom
purposes? Certainly we have the Word of God to use wisely. The wealth left to
us can also mean our church, our gifts and abilities, our money, our time, and
our character. Everything we are and have can be used as a channel through
which the kingdom grace and glory of God can flow to a needy world.</div>
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Chapter 26 portrays the events leading up to Jesus’ arrest
and crucifixion. Being anointed Jesus explains that it is preparation for his
burial. And as he celebrates the Passover, he inaugurates the Lord’s Supper,
and the New Covenant (see: Jeremiah 31:31-34). He leads his disciples out of
the city, across the valley to Gethsemane where his arrest takes place. The
plan of God to redeem mankind is coming to a climax. Jesus will be falsely
accused, tried, and convicted by his enemies, and denied by his friends. What
Satan means for evil, God means for the greatest good.</div>
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<u>Prayer:</u> Father, thank you for bringing be life in
Jesus Christ. And thank you for allowing me to partner with you in brining the
hope of life to others. May I be faithful to use what you have given me for you
and not waste my life on myself, by your grace and for your glory, Amen.</div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-61714804261719299862014-02-21T09:12:00.002-08:002014-02-21T09:12:23.996-08:00Trajectory Matters<div class="MsoNormal">
I wasn’t expecting an ethics lesson when I turned on the
Winter Olympics, but one jumped out at me anyway. And, weird as it may seem, it
came from the sport of Curling. You know, where they aim a squashed round rock
with a handle at a target down a bowling alley made of ice, and score points
for stopping it in the right place.</div>
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What I learned is that the aim at the beginning makes most
of the difference. The guy who launches the stone must be precise because once
it is on its way, only minor changes can be made in direction and pace. The
guys with the brooms can sweep all they want to, but once the direction is set,
and the speed is determined, the effects they can have on the stone are pretty
minor.</div>
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As I watched, I couldn’t help but think that the same is
true with a life. So much of where we end up results from the way we were
pushed at the start, and the direction our lives took from the beginning. And
that’s where ethics come in. </div>
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Call them values, or convictions, or worldview or whatever
you want, but the fact remains that the trajectory of our lives generally is
set by the things we either accept or reject in our formative years.</div>
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Of course, there will always be wonderful stories of those
whose lives are radically changed through personal effort or outside
benevolence. But who we are, and how we view life, labor, truth, and other
people will for the most part be the fruit of the lessons and convictions
gained early on.</div>
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This means that parenting is one of the most essential tasks
this life offers. Sadly however, those – especially women – who decide to
forego careers to stay at home and raise the kids are often marginalized today.
As success and accomplishment in life are more and more measured by the things
money can buy, or the power of position, those who stay home to “start the
rock” down the alley are thought to be either wasting their lives or unfit for
a “real job.” And while this perspective is both demeaning and dunder-headed,
the real tragedy is that parenting is being undervalued, under resourced, and
largely undermined. Those who are, in reality, addicted to their own
significance in placing their welfare above that of their children, are turning
too often to surrogate parents, or choosing to be absentee parents to latch-key
kids. </div>
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<br /></div>
<div class="MsoNormal">
Here’s the deal. When kids don’t receive a consistent and
coherent ethical system from their parents, they will be susceptible to anyone
who will give it to them. They will pick up pieces here and there, from media,
peers, and the current entertainment scene. And as impressionable youth, they
will be drawn to values and attitudes that fuel their selfishness while
diluting any sense of morality. When you see them with those ear buds on, and
the music pumping, think of all Miley Cyrus is teaching them. </div>
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Trajectory matters. And the start and first few steps along
the path matter most. It is essential that parents be parents, and not peers. They
must teach, train, and discipline their kids. They must nourish and nurture
them with truth, modeling it in valuing honesty, humility, courage, hard work,
and a willingness to stand alone for what is right.</div>
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It works best when parents look outside themselves to ground
their worldview. That is where God comes in. Sure, you can scoff and throw out
the very idea of a supernatural being who sovereignly and graciously
superintends this world, revealing his ways and will through the Bible.
Largely, our society has done just that and, ironically, one need only look at
popular culture today to understand just how tragic that choice was. </div>
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When we throw away our accountability to, and ultimate
reliance on God we end up adrift on the sea of pragmatic, self-centered
hedonism. The tragedy is we’re paying dearly for our pleasure, and the currency
is our children. </div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-74692135752533574492014-02-15T09:42:00.002-08:002014-02-15T09:42:27.897-08:00Happiness is Hard Work<div class="MsoNormal">
In the past few months I have watched in anguish as four
very good friends of mine, good people all, have ended their marriages in
divorce. These two couples started out fine. They brought children into this
world, and raised them well. They had successful careers, enjoyed life’s
pleasures, were faithful church folks, and collected great friends. But in the
end what they lacked was friendship in their marriage. They built their
relationships on attraction and excitement, and when life hit, little by
little, they realized<span style="mso-spacerun: yes;"> </span>they really
hated more about each other than they liked. In their union they had failed to
move past love to find deep, soul-renewing friendship.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Unfortunately, this is an all too common occurrence in our
time. The pervasive societal sentiment that sexuality is the primary texture of
happy living has eclipsed the reality that shared commitment to lasting values
is the only sure foundation for marriage. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
There is an old saying among church leaders that “what you
win them by is what you win the to.” It means the reason people come to your
church is going the be the reason they stay. If they are attracted to hype and
glitz and flattery, then you’ll have to keep it up to keep them coming. On the
other hand, if they come desperate and hungry to meet a holy God through the
teaching of the Bible and the caring fellowship of God’s family, then that will
have to be your ongoing strategy.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The same principle is true for marriage. What attracts us to
someone had better be real, and lasting, or we will find ourselves no longer
interested in walking life with them. Those who have been married for decades
understand it is no longer merely physical attraction or the excitement of
having your own person that makes their relationships satisfying. They will
tell you it is their shared commitment to core values that has brought them
past infatuation, through the valley of testing, and finally into the land of
deep trust, respect, deeply satisfying love, and radical friendship. They will
tell you they have truly become one. As one seasoned husband explained it “I’m
really not sure where I end and she begins. We just seem to think, feel, and
live as one person. It’s amazing, and it’s great.”</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But, it certainly doesn’t come easily. By that I don’t mean
marriage is painful, or an inevitably growing series of male/female battles. I
mean that achieving (not finding!) happiness is hard work. But it is
satisfying, enjoyable, and productive hard work. It is labor for the purpose of
great personal reward. It is diligence focused in the direction of nourishing
and nurturing another person at the expense of yourself, even as you realize
that sacrifice is the only option available if you’re to achieve the euphoria
God intended for marriage. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The current decay of marriage in our society probably stems
from two basic things. First, marriage itself has become a casual relationship
to be tried if you want, and discarded if it doesn’t work out. It’s disposable
nature means you don’t really have to prepare for it, or work hard at it.
Second, those who do want their marriages to work often are blind to the
demands it makes on husband and wife. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Good marriages are made of good people. When we stop being
good, even for “good” reasons, our marriages plummet rapidly. But to be good to
another person means thinking more of them than we do of ourselves. It will
demand hard work to grow in areas of personal weakness, while learning to
sacrifice for our spouse’s wellbeing. </div>
<div class="MsoNormal">
<br /></div>
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But beyond everything else a good marriage demands that a
man and a woman are fundamentally committed to bedrock core values that
actually sustain life and give it meaning. And this commitment must be the fuel
that drives them away from selfishness and into sacrificial love for one
another. Only in this way will the lasting bonds of friendship be forged.
Happiness is there for the finding but only for those who are willing to give
their lives to do so. </div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-1173727517100005902014-02-12T13:58:00.001-08:002014-02-12T13:58:37.925-08:00The Value of Today's Choices<div class="MsoNormal">
While the proverbial advice to “take each day as it comes”
has some validity, it also masks the dangerous assumption that the choices we
make today won’t have consequential carry-over tomorrow. In fact, while it is
both harmful and a waste of time to worry about the unknowns of the future, it
is always wise to consider what effect my decisions today will have on the
options available to me later.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It is a common parenting tool to tell your kids as they are
leaving the home to “make good choices.” We all understand that choices have
consequences, and because we love our kids we hope and pray and teach and train
for the purpose of raising children who can lead healthy, happy, and productive
lives. But too often we don’t realize ourselves that each bad decision severely
reduces the number of good decisions available to us. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Take, for example, the decision to lie. Once the lie leaves
us, we only have two available options, and both of them are painful. First, we
can continue down the path of intentional deceit that will most probably mean
more lies, leading to even more lies. We will find ourselves trapped on the
road of duplicity, forced to admit that we are liars, and consigned to keeping
track of the minute, made-up details of our story. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The only other choice that follows a lie is to repent, admit
we lied, and suffer the consequences. Either way, the choice to lie leaves us
without any good choices left. And yet, we continue to use deceit
intentionally, and watch as our national leaders turn lying into a daily
business practice.<span style="mso-spacerun: yes;"> </span>The reason? Our
national ethical foundation that once conceived of honesty as a cardinal virtue
now considers pragmatism acceptable, with all its ugliness, as long as the
outcome feeds our selfishness.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But the consequences of our choices are not always
immediately seen. In marriages it is often the case that incremental isolation
and indifference, intentionally played out in miniscule choices every day, take
the couple down the path of incivility and conflict further and faster than any
one skirmish might suggest. Then, one day they wake to the fact that they hate
each other, and now they only have hard choices in front of them. Usually they
choose what appears to be the least painful and head for divorce. But, as study
after study, and plain old common experience have shown, divorce is a solution
that only exacerbates the problem. Divorce, like a brick thrown in a pond,
extends and deepens the ripples of pain outward, affecting children, friends,
family, businesses, and beyond. The only other choice is humility, repentance,
forgiveness, and reformation of hearts that have become hardened through the
deceitfulness of incremental selfishness. In this case, the best option is
still very hard.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The ugly truth is this: every decision you and I make today
will, in some way, determine the number of good decisions available to us
tomorrow. Choosing an ethic today that values love, sacrificial service, honesty,
self-control, humility and generosity will mean greater opportunities to love,
serve, and be loved tomorrow. In my world, all that is just another way of
denying my natural, self-serving tendencies, identifying as a follower of Jesus
Christ, and then setting my mind and heart to follow him closely. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When we let the biblical ethos set our ethical foundation,
and choose righteousness, regardless of the temporal consequences, we will find
that today’s good choices open up more good opportunities to lead lives of
significance and contentment. You can only take each day as it comes if you
have a coherent ethical foundation able to cope well with every eventuality. </div>
<div class="MsoNormal">
<br /></div>
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<div class="MsoNormal">
Pragmatism simply won’t work long term. As a nation, and as
individuals, we must demand better than that. If we are to live lives that
matter, that make a positive, lasting difference, we simply must believe and
stand for what is right, all the time. What we choose today will determine
tomorrow’s opportunities. Now, let’s go out make some good choices. </div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-11186431742643448942014-02-12T13:57:00.001-08:002014-02-12T13:57:38.649-08:00The Ethics of Feeling Good<div class="MsoNormal">
The academic study of ethics is about as practical as you
can get, unless it becomes merely academic. Ethics is the study of cultural
norms, of standards of behavior, and ultimately, of right and wrong. Down
through history smart folks like Aristotle, and Plato, and the guys who formed
groups like the Stoics and Gnostics put together systems of thought designed to
give authoritative foundation to their particular brand of ethical conduct.
Once formed, these systems of thought, or better, these worldviews, became the
rules by which life was best lived. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Today most of us wouldn’t recognize an academic system of
ethics if asked to pick one out of a line up. That doesn’t mean, however, that
we all don’t have an ethical foundation. What it does mean is that we’re
probably just comfortable being somewhat inconsistent in the way we think about
right and wrong.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Take, for example, what you might tell a young child about
honesty. I choose to believe that, all other things being equal, we would want
a parent to instill in the child the belief that lies are wrong and telling the
truth is right. I still believe that most people feel that way, and do so
because they have a basic conviction that truth is right and deceit is wrong,
generally. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But, while we may hold to this broad conviction, there are
often times when we violate our general ethical position in order to pursue
what we believe is a better state. At points we come to believe that lying will
bring about a better experience than will telling the truth. And, increasingly
as a society, we are okay with that. We are okay holding to opposite truth
claims at the same time. While believing truth is right and deceit is wrong, we
can also believe that deceit can be “right for me” at certain times. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What is really going on here? Simply this. We are fast
becoming a pragmatic society that grounds its ethical convictions, not on a
well thought out, consistent and cohesive set of moral principles, but on how
this or that makes us feel in the moment. We might call this “dynamic
personalism.” That is, the dynamic that moves our attitudes and actions is
nothing more than personal preference, in the moment. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It hit me as I watched 25 minutes of the Grammys several nights
ago that, if art imitates life, we are in big trouble. There is no denying that
what was portrayed on stage through pyrotechnics, music, lyrics, costumes, and
all manner of gyrations was a bold and brash return to animalistic thinking and
behavior meant to erase the line between culture and chaos. Yes, I turned it
off. But even now what I witnessed continues to turn my attention to the deeper
tragedy that those who designed, produced, sponsored, performed and appreciated
that spectacle have intentionally thrown off ethical restraint in favor of an
ethic whose only standard is that feeling good is good, and all other standards
are illegitimate.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So, am I a prude? Am I way behind the times, still in
bondage to an ethic composed of antiquated moral standards? Yes, I guess so.
But here’s the deal. I possess a paradigm, grounded in an authority outside of
my personal whims and wishes, that defines right and wrong. Consequently, I can
critique other systems according to my standards. But those whose systems are
grounded only on the idea that nothing is really wrong, nothing is truly
immoral, cannot critique my worldview for to do so would undermine their
thinking. If nothing is ethically wrong, then my views can’t be either.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Before those who enjoyed the ethos of the Grammys can point
a disturbed finger at my assessment of them, they first have to define just
what they think constitutes poor taste. Unfortunately for them, the show they
just put on is exhibit “A” that they don’t have a clue. I only hope, in this
case, that instead of art imitating life, life can intimidate art into being
worthy of the artistic label once again. </div>
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heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-3838708431418702022014-02-12T13:56:00.002-08:002014-02-12T13:56:45.681-08:00Sacrifice and Success<div class="MsoNormal">
If I seem a little grouchy there’s a reason. My wife and I
have embarked on a 28-day food intake program (read: diet!) that has one
simple, basic rule: If it tastes good, spit it out!</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For four weeks we have to eliminate two of my favorites,
coffee and wine. And that’s just the start! Giving up dairy isn’t that hard
because I don’t really like ice cream, and there’s no need for cream without
the coffee. But the list of things we can eat is only a bit longer than the
number of columns my detractors have agreed with. Needless to say, it promises
to be a long month.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So why would otherwise reasonable people like us engage in
something that won’t be easy, and certainly will demand long-term self-control?
It’s simple. We have decided that the benefit outweighs the pain. We have
committed ourselves to the proposition that a month of self-denial will yield
better health, better medical numbers, and the ability to wear most all the
clothes hanging in our closets. And as an added bonus, we’re trusting that four
weeks of doing right will replace old eating habits with new ones that are
better in the long fun. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Underlying all this are two ethical values that are often
forgotten, or denied.<span style="mso-spacerun: yes;"> </span>Most worthwhile
things come at a cost, and if we put off that cost long enough, it can become
overwhelming. The ethical principles at play here are <i style="mso-bidi-font-style: normal;">incrementalism</i> and <i style="mso-bidi-font-style: normal;">delayed
gratification.<o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i style="mso-bidi-font-style: normal;">Incrementalism</i> is
the slow march of compromise that ends up in tragedy. It is the process by
which we become morbidly obese even though no one ever wants to be 50 pounds
overweight. No one really wants to grow out of their favorite clothes. It just
happens because we allow small compromises, small indulgences to become
habitual without realizing the tragic consequences. This same process is
happening in myriad ways in our society from economics and education to
entertainment and its sense of what is morally acceptable. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i style="mso-bidi-font-style: normal;">Delayed gratification</i>
is the principle that I have to put off indulging myself now in order to have a
more satisfying experience later. It is the only way to overcome the effects of
<i style="mso-bidi-font-style: normal;">incrementalism. </i>At some point, we
have to stop the madness, no matter how insignificant any single action may
seem. We simply have to acknowledge that our appetites have taken control over
our reason, and we have to learn to say “no” to ourselves. We have to take the
pain now, change our thinking, adopt a better set of habits, and walk in a
different direction. </div>
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<br /></div>
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As I listen to the news and read about the struggles we are
facing as a nation it is clear that, collectively, our society has
“incrementaled” itself into a kind of lazy, sloppy, functional obesity. We’ve
become a nation of entitled adolescents, and I fear we are close to losing any
sense of self-discipline. To right the ship we’ll have to make some hard
commitments, trim some fat, say “no” to unhealthy economic and social
appetites, and just generally grit our teeth and take the pain. If we keep
living the way we are, we’ll keep getting what we’ve got, and while much is
good in America, we’re drifting toward economic and moral tragedy with smiles
on our faces. The best things in life are found on the other side of morality,
courage, and self-control. Let’s pray we haven’t forgotten how to be a nation
of mature adults who are willing to sacrifice now in order to create an
honorable future for our children. Now excuse me as I go have my breakfast of
tree bark and filtered water. </div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-5164048847669947372014-02-12T13:55:00.002-08:002014-02-12T13:55:31.744-08:00The Well: January 27-31<div class="MsoNormal">
The Well: January 27 – 31, 2014</div>
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January 27: Genesis 37, 38</div>
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The story now returns to the line of promise that now
belongs to the sons of Jacob. Now the blessing of God will not flow through a
single man, but through a nation. The story of Joseph and his brothers
(chapters 37-50) comprises the final section of the Genesis. In these chapters
we will see the amazing sovereignty of God as he works to bring about rescue
for those he has called to carry his name. Along the way we can’t help but
notice that Joseph – about whom nothing bad is described – stands as our first
preview of the “he” who will one day to save his people from their sins.</div>
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Like the future Messiah, Joseph is despised by his own. His
dreams, while depicting the truth that lies ahead for him, bring scorn and
jealousy from the brothers. Eventually, they sell him and he is brought to
Egypt. In an interesting parallel, the Messiah will be taken to Egypt shortly
after his birth in order to escape death at the hands of Herod (see: Matthew
2:13ff). The crisis in the story comes as the brothers assure their father that
the son he loves has been killed. Jacob’s mourning sets the stage for great
surprise and rejoicing when the son, thought dead, is found to be alive.</div>
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As the story progresses we find that it centers in on two
sons: Joseph, and Judah. Events from their lives are played out for the reader.
Which son will arise to carry on the promise of the he? If we are reading this
for the first time we are sure it will be Joseph, especially since chapter 38
presents Judah in a bad light.</div>
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Note: While we might naturally expect the blessing to flow
through the firstborn, it is clear that Reuben’s actions with Jacob’s concubine
(Genesis 35:22), and the treachery of the next in line – Simeon and Levi – have
effectively disqualified them. Judah is next in line, and his life is
juxtaposed with that of righteous Joseph as the story plays out. </div>
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The story of Judah and Tamar will sound strange to our
contemporary minds. The principle of levirate marriage demanded that a brother
raise up a child with his deceased brother’s wife in order to prolong his
brother’s name and heritage. Onan refused to comply and paid with for it with
his life. </div>
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Judah is portrayed as a man of his time, neither exceedingly
wicked nor uncompromisingly righteous. The point of the story is to show that
Judah (who will eventually be chosen as the tribe from which Messiah will come)
is undeserving of such honor. Nothing about the coming of Messiah cant be
accounted for on the basis of human merit. Salvation will be – from first to
last – a gracious act of an almighty God.</div>
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Note: When Matthew writes his genealogy of Jesus, he does
not shy away from this chapter in Judah’s live, but brings it out prominently
(see: Matthew 1:3). Such truth is not the stuff of myth, and speaks powerfully
to the authenticity of Matthew’s portrayal of Messiah.</div>
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<u>Prayer: </u>Father, I thank you for rescuing me, for
bringing me into your family even though I didn’t deserve it. Help me to live
for you, and not my own selfishness, that your glory might be reflected in all
I say and do, for Jesus’ sake, Amen.</div>
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January 28: Genesis 39, 40</div>
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The scene now shifts back to Joseph, and the immorality of
Judah is seen in great contrast to that of Joseph. Both Judah and Joseph are
put into situations with foreign women. Judah takes one as a wife. Joseph
resists the advances of Potiphar’s wife. </div>
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The story of Joseph’s righteousness in the face of sexual
temptation is widely recognized as one of the greatest “types” of the Messiah.
He resists temptation courageously, as will Jesus at the beginning of his
ministry. The ability to resist temptation sets the course for both men’s
success in later life. </div>
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Key to Joseph’s courage is his recognition that his sin
would ultimately be against God (vs. 9). All sin is an arrow shot at the heart
of God for it represents willful rebellion against the law of God. Joseph
recognizes this, and willingly suffers the human consequences of obeying God.
He is falsely charged, found guilty, and sentenced to prison which, for a
foreigner was actually a sentence of death. Again, the parallels with Messiah
are apparent.</div>
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But, the Lord was with Joseph. Here we see the core of God’s
promise. It is not that he will remove all adversity from our lives, but that
he will be “with us in blessing” in the midst of those circumstances. The
choice is ours: will adversity draw us closer to God, or will we use it as an
excuse to run from him. Obviously, the best choice is the former. </div>
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In prison Joseph is put in a position to interpret dreams,
which eventually leads to his introduction to Pharaoh and his induction into
the ruling class. Had he remained in Potiphar’s house, this would never have
happened. God was working all things for good for the plan he had for Joseph. </div>
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<u>Prayer: </u><span style="mso-spacerun: yes;"> </span>Father,
my life is in your hands, and I ask you to increase my faith that I might trust
you in every situation, counting on your faithfulness to keep the promises you
have made to me in Christ Jesus my Savior, for it is in his name that I pray,
Amen.</div>
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January 30: Genesis 41, 42</div>
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Sometimes we may wonder if God has forgotten about us when
the plans we have don’t seem to go anywhere. But just imagine being Joseph, in
prison for two years! During those two years we can might suspect that his
faith in God would have languished, even been overwhelmed with bitterness. But
such is not the case. </div>
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When the time comes for Joseph to stand before Pharaoh his
first words speak to his faith in God. God will interpret the dream, and Joseph
appears as God’s faithful servant. </div>
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Pharaoh’s dream is now the third time Joseph has been privy
to the future through a God-given ability to interpret dreams. First there was
his own dreams, then those of the baker and cupbearer, and now the dreams of
the King of the land. This sequence underscores the fact that God has placed
his hand on Joseph, and intends to do great things through him.</div>
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Today we no longer expect or need to hear from God through
extraordinary means. We have an “even more sure prophetic word” (see: 2 Peter
1:19) and it is the Bible. Before God’s Word was written down, God communicated
in many ways including dreams. All of these were under the strict control of
God, and in each case it was absolutely understood as coming from God, and
therefore, was 100% accurate and authoritative. Today we give this standing to
the Bible alone.</div>
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Joseph’s prophecy that years of plenty will be followed by
years of severe drought comes true and Egypt is set up to become even more
prosperous because of him. Joseph is given a position of great authority from
which he will eventually “save” his brothers. </div>
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The sons of Jacob are greatly affected by the drought and
must travel to Egypt to sustain themselves. Their reunion with Joseph presents
him with the opportunity to test them several times to see if their actions
toward him were just the first step in further wickedness, or whether they have
become men of more righteous character. These tests may see strange to the
modern mind, but to Joseph they were necessary in order to find out the true
character of his family. </div>
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<u>Prayer:</u> Gracious Heavenly Father, may my character
reflect your grace to me as I face the challenges and opportunities you put in
my path. And when the day is done, may I put my head on the pillow and be able
to say that I was obedient to you call on my life today, through the strength
that my Savior provides, Amen.</div>
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January 31: Genesis 43, 44</div>
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The continuing severity of the famine once again puts
Joseph’s brothers in need of what Egypt has … grain. But the stipulation that
they must bring Benjamin, the brother Joseph has never seen, puts their ability
to return to Egypt at risk. Jacob believes he has already lost one son, and the
thought of losing Benjamin is heart-breaking. </div>
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Once again Judah is brought to the forefront of the story.
Judah declares that he will be a “pledge” for his younger brother, taking on
himself the full responsibility for his safe return. </div>
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Here we also see the faith of a mature Jacob. He entrusts
all things into the hands of God recognizing that it will be by the mercy of
God that the brothers return unharmed with the needed food. The schemer has
become the trusting God-fearer. </div>
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Once again Joseph believes he must test his brothers. The
story of the cup in chapter 44 once again puts Joseph and Judah in the
spotlight. When Joseph’s men find the cup in Benjamin’s sack, it is Judah who
steps forth to plead the brother’s case. He offers to become a “substitute” for
Benjamin in the hands of the Egyptians.</div>
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As Judah is called to passionately intercede for his
brother’s life we recognize that Joseph has put Benjamin in the same situation
that he was in so many years before. The life of Benjamin is seemingly in the
hands of his brothers, and they have failed to protect him. While the reader
recognizes that Joseph is merely testing the brothers, the fact remains that
the test is necessary to see whether or not the brothers will consider
Benjamin’s life in the same cavalier manner that they did Joseph’s so many
years ago. </div>
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The chapter ends with a question that provides the end of
Judah’s intercession. How can the brothers, and especially Judah, return to an
aging, fragile Jacob without the boy? The crisis has come to a climax, and the
setting is now right for Joseph to disclose himself, and begin a reconciliation
with his family that will ultimately mean the rescue of his brothers, and their
families, so that the future nation of Israel may become a reality.</div>
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<u>Prayer:</u> Father, thank you for reminding me from the
story of Joseph and Judah that there are others for whom I am responsible in
this world. I pray your blessing and protection on those who are in my life,
asking that you would be the Shepherd of their souls, drawing them closer and
closer to you today, through Jesus the Great Shepherd of the sheep, Amen.</div>
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January 31: Genesis 45, 46</div>
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In these chapters we reach the first great climax of the
redemptive drama that has played out between Joseph and his brothers. No longer
able to conceal his emotion, and now convinced that his brothers have grown to
be honorable men, Joseph reveals himself to them.</div>
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At this point in the story we might have expected Joseph to
extract retribution for the way his brothers had treated him, But in yet
another parallel with the future Messiah, he forgives those who treated him
badly. He declares that, in the end, it was God’s doing to send him before them
into Egypt in order to preserve their lives (stated 3 times in vs. 5-8). Rather
than vengeance, Joseph proposes deliverance and sends the brothers home to
bring back their families, and their father, to live in the prosperity of
Egypt.</div>
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The example of Joseph’s righteous actions toward those who
wronged him stands as poignant example of how Jesus would act, and would call
his followers to respond in similar situations. In Matthew 6:9-13 Jesus will
instruct his followers to pray for God’s forgiveness “as we forgive those who
trespass against us.” Similarly, Paul will instruct the Ephesian church family
to “be kind, tenderhearted, forgiving one another even as God, for Christ’s
sake, has forgiven you.” Forgiveness is seen early on in the biblical record to
be a sign that the heart is set on God and not reveling in the selfishness and
bitterness of pride. </div>
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Chapter 46 describes how the people of Jacob (Israel) came
to be in Egypt. As Moses is writing to the children of Israel during their time
of wandering, this is very important. The point is clear: just as God was
caring for Jacob’s family, delivering them from famine and death by bringing
them to Egypt, so also God will deliver Israel from Egypt, and from the
deprivation of the wilderness and bring them safely to the land he has
promised. </div>
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It is interesting to note that, according to 46:27 we find
that the clan of Jacob numbered 70 persons when they all settled in Egypt. Many
years later, as Moses was sent by God to deliver the Israelites from Pharaoh
and lead them to Canaan scholars estimate they numbered almost 1 million. The
promise of a nation from the descendants of Abraham came to fulfillment during
their sojourn in Egypt. This reminds us that, as in the case of Joseph himself,
times of adversity can often be times when God is doing the greatest things in
our lives, by his grace, and for his glory.</div>
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<u>Prayer:</u> Lord, I trust you with my life, and though
there are circumstances around me that I don’t always like, I know that you
always have my best in mind. You always do what is best and right, and I
acknowledge that obeying you is always my best option. Help me to obey you
Lord, out of delight today, through the power of Christ my Savior, Amen. </div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-84101346897606829392014-02-12T13:54:00.003-08:002014-02-12T13:54:32.167-08:00The Well: January 20-24<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">January 20: Genesis 27, 28<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The story of God's promise now shifts from Isaac to his second son,
Jacob. That God often chooses to work through those society would least suspect
becomes a theme throughout the Bible. Judah, Joseph, David, and Gideon are just
a few examples.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">As the spotlight passes from Isaac to Jacob it is not without intrigue.
God has already said that Jacob, not Esau, would be the leader of the family.
Yet, Isaac was partial to his rugged hunter son Esau. Nearing death, Isaac
decides to pass along the clan leadership to Esau, and by so doing puts the
plan of God at risk. Esau has married foreign women, and at this point the
readers must wonder: has Satan finally derailed the promise of God?<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The story of Jacob's treachery again emphasizes the absolute control God
has over history. As it unfolds we find that all four members of the family act
sinfully and yet, the plan of God emerges unscathed, right on schedule, just as
God said.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Once again we see that the plan of God will never be derailed, either by
the opposition of his enemies or the disobedience of his people.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Once the deed is done, Rebekah ends the chapter with a strong
declaration that her Jacob not marry a local Hittite woman and she sends him
away to her people.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Chapter 28 sets things in motion that will occupy the following
chapters. Isaac, like his father before him, instructs his son on finding a
wife from their people. In contrast, Esau marries another foreigner. God meets
Jacob on the way and establishes the covenant with <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">him. The next few chapters will bring all of these elements
together.<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Dear Heavenly Father, thinking through the story of Jacob's
deceitfulness I am amazed and humbled at your sovereign ways. Despite the
wickedness of my own heart, and the brokenness of this world, your love will
never fail. Thank you for your love Lord! In Jesus Name, Amen.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">January 21: Genesis 29, 30<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">As Jacob enters the household of Laban the story takes an interesting
turn. Jacob the schemer and liar becomes the victim of Laban's schemes and
lies. At the end of seven years it is Leah that becomes his wife, and he has to
pledge another seven in order to gain the hand of his beloved Rachel. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Once again we see barrenness in the promised line. First Sarah, then
Rebekah, and now Rachel are unable to bear children. And, like Sarah before
her, Rachel refuses to wait on God and offers her maid to Jacob.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The issue of polygamy in the Old Testament is a difficult one. What we
know for sure is that, from the beginning, God's plan for marriage was a
life-long covenantal relationship between one woman and one man.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">However, polygamy soon became the cultural norm<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> (see: Genesis 4:23). The fact that the line of promise fell into
polygamy, and that God worked through it does not mean God changed his
standard. It does demonstrate that God is able to bring about his desires even
in the face of our compromises and sinful acts. However, our sinfulness is
never without dire consequences. The stories of polygamy in the Bible are also
stories of strife and despair.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Chapter 30 demonstrates that, like Abraham and Isaac before him, Jacob
is greatly blessed by God while in adverse circumstances. Laban, like
Abimelech, represents both crises and blessing in the life of Jacob. We now see
Jacob taking the place God had promised. He is blessed by God, ready to return
to the land of Canaan.<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer: </span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Father, my greatest need is to trust you, and to follow your ways.
Open my eyes to my own sin, keep me from pride, and grant me the joy of knowing
forgiveness full and free, through Jesus Christ my Lord, Amen.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">January 22: Genesis 31, 32<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">It has become apparent that Jacob can no longer dwell with Laban. In
describing the situation to his wives, Jacob reminds them that their story is
more than just that of an ordinary family. They have been chosen by God to
carry forward the covenant promises.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Yet, all is not righteous in Jacob's household. Rachel, the wife of his
love, is determined to bring her father's idolatrous practices with her. Here
we see a nuanced reference to the potential problems all Israel will face when
idolatry is allowed to enter their community.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The strife between Jacob and Laban is finally settled with the covenant
enacted at Mizpah. Though often seen today in a positive way, the agreement was
actually a threat. Both men called upon God to make sure the other one didn't
break the covenant and bring revenge.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">But Jacob's problems are just beginning. Esau, his older brother from
whom he had stolen the blessing, is waiting. Jacob, ever the schemer, devises a
plan he hopes will soften his brother's heart.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">As the night passes, Jacob cries out to God in what is the first glimpse
of a changed heart. Will the schemer now become one whose faith lays hold on
God in trust? It will take a wrestling match to find out for sure.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">After sending his family to a place of safety, Jacob is alone. A man,
later understood to be God himself (a pre-incarnate appearance of God the Son),
comes and wrestles with him. It is clear that Jacob has been
"wrestling" with God in his own strength for some time. This time he
is beaten, and will bear the consequence of his loss the rest of his life. But
now we see a significant shift in Jacob. Now he will use his strength to
"hang on to God until he is blessed." <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">As was true of his grandfather, Jacob receives a new name, Israel.
Having seen God face to face Jacob is now ready to trust him, and lead as his
family becomes a nation.<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Father, help me to be like Jacob, to use my strength to "hang
on to you" so that your blessings rather than my schemes will be my focus.
Have your way in my life, Lord, by your grace and for your glory, through
Jesus, Amen.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">January 23: Genesis 33, 34<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">In Jacob's meeting with Esau we find the first evidence of God's
covenantal blessing on Jacob. We certainly would have expected Esau to hold a
grudge and meet his brother with a plan for revenge. Jacob sends gifts and
messages ahead to Esau hoping to head off any conflict. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">But Esau's heart has changed. God is behind the scenes here, working out
his covenant promises to Jacob. God is now his protector, going before him.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The chapter ends with Jacob and his clan safely back in Canaan, settling
in Shechem, the fertile land lying between Mt. Ebal and Mt. Gerizim. Like
Abraham, he now buys a piece of land, and can claim some ownership in the
region long ago promised to his forefather. But residency here will mean
dealing with the neighboring idolatrous clans.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The story of Dinah and the men of Shechem, while seemingly out of place
on its own, is important when we realize that Moses is writing this to a people
who will one day follow Jacob's lead and settle in Canaan. It points out 1) the
danger to Israel posed by the surrounding clans, and 2) the necessity to rid
the land of such peoples (as God will command under Joshua).<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">This story also points out that the legacy of treachery that began with
Jacob has only multiplied in his sons. It is significant that Simeon and Levi
are the ones responsible for the slaughter of the men of Shechem. This will
play into the reason Judah, the 4th born son, is chosen as the tribe from which
David, and Messiah will come. Reuben, Simeon, and Levi are all disqualified
through their treachery (see: Genesis 35:22). <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The slaughter will make it impossible for Jacob to remain on the land he
has purchased, and once again we will see him leaving to find a home.<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Lord, today there will be challenges and opportunities in my life.
Father, help me be prepared to face them righteously, to carry your Name with
me, and be pleasing to you in all I say and do, for Jesus' sake, Amen.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">January 24: Genesis 35, 36<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Following God's command, Jacob left Shechem and travelled north to
Bethel. Before leaving he commands all those of his clan to surrender up their
idols. He has seen the danger of allowing idolatry to enter his family and
determines to leave them behind. In great contrast, he builds an altar of
sacrifice to God.<o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">As they travel we see that, once again, God is going before them. He
keeps the various waring bands from harming Jacob as he travels through their
territory. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Arriving at Bethel God once again appears to Jacob, re-establishing the
covenant promises first made to Abraham. Once again God declares that he will
now be Israel, and from him will come a people that will live on the promised
land. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Here we see the promises of Genesis 12:1-3 passed along to Abraham's
offspring, just as God promised. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">The following chapter shows the descendants of Esau, Jacob's brother.
The declaration in Genesis 3:15 about the "enmity" between the line
of promise and the line of rebellion is now displayed. We saw it between Isaac
and Ishmael, and now we see it as Esau leaves Canaan to begin the nation that
will one day be Edom, an enemy of Israel down through the years. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">A note about genealogies: While these lists of families and kings may
seem unimportant, they are valuable for at least two reasons: 1) They provide
great historical evidence that is used to validate the biblical record; 2) They
remind us that God continues to allow life to go on, generation after
generation, despite the sinfulness of humanity. God's patience, and his display
of common grace can only be explained by the fact that he has a plan, will work
that plan, and will bring all things to their right conclusion, in just the
right way, and at just the right time.<o:p></o:p></span></div>
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<u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;">Prayer:</span></u><span style="mso-bidi-font-family: Arial; mso-bidi-font-size: 16.0pt;"> Father, as we finish another week of reading your Word, I am
thankful for the Bible, and the story of your work in history. Thank you for
bringing the story of my life into the story of your love, for seeing my
helpless condition and reaching out to rescue me. Thank you for taking me
from the darkness of sin, and bringing me into the kingdom of your Son, in whom
I have redemption, the forgiveness of all my sin, because of Jesus, Amen.</span></div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-20526664562112329002014-02-12T13:53:00.002-08:002014-02-12T13:53:31.458-08:00The Well: January 13-17<div class="MsoNormal">
The Well: January 13-17</div>
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January 13: Genesis 17, 18</div>
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Throughout Abram’s life the covenant promise of God had
seemed distant and impossible. Now Moses reminds us of yet another
impossibility: Abram was ninety-nine years old! Yet, God declared that he would
father a son through whom the promise would become reality. </div>
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God then commanded Abraham to circumcise his sons. This was the
sign of the covenant between God and Abraham’s lineage. While there are many
theories regarding this custom, it seems best to recognize that the purpose of
God’s covenant was to establish a people from whom the “He” – the Messiah –
would eventually arise. This Messiah would be the rescuer of the faithful,
delivering them from the brokenness and corruption of sin. The sign of circumcision,
specifically a “cutting away” of the flesh was to be an ongoing sign to
Abraham’s physical descendants that this rescue would never be accomplished
through human means. </div>
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The following chapter seems to follow on without much
interruption in the story. For the first time we are told that the Lord takes
on human form. It is necessary to note that God, being omnipresent and
invisible nevertheless allows himself to be experienced as visibly present in
the Old Testament in two different ways. When the presence of God is described
as smoke, wind, or fire it is an appearance of God the Spirit. However, when
God is described in human form it is a pre-incarnate appearance of God the Son.
Such an appearance is described in chapter 18.</div>
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The Lord’s visit to the tent of Abraham brought shocking
news. In a year Sarah would bear a son. This seeming impossibility made Sarah
laugh, but also serves to remind us that God will not share his glory with
anyone, and often works in ways that offer no other option. </div>
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The chapter ends with the story turning back to Lot who by
now has become a resident of Sodom. In a fascinating dialogue with Abraham, God
treats his covenant partner with honor, listening as he pleads for the
righteous in Sodom. But, as we will see, there was only one righteous person in
the city.<span style="mso-spacerun: yes;"> </span>God knew this, and his
seeming negotiation with Abraham was for the purpose of getting Abraham to
realize the utter wickedness of Sodom.</div>
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<u>Prayer:</u> Father, forgive me for being too much like
Sarah, and thinking that what you have promised me is impossible. Help me to
grow in faith, to trust in you today to lead me in the paths of righteousness,
for your Name’s sake, through Jesus Christ my Lord, Amen.</div>
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January 14: Genesis 19,20</div>
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The two angels that accompanied the Lord on his visit to
Abraham now continue on to Sodom. Once again we are faced with a story that
combines judgment and mercy. The story of Lot’s family and Sodom reminds us of
the story of Noah’s family and the flood. </div>
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Sodom was a place of great wickedness exemplified by the
blatant homosexuality that plays such a prominent role in the chapter. The men
of the city demand Lot send his visitors out so they can engage in sexual
relations with them. (Note the use of “know” in vs. 5-8 means an intimate
relationship and not merely “knowing about”).</div>
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Like the people of Noah’s day the whole city is engulfed in
wickedness in which they engage greedily. It is also clear from Lot’s actions
and great hesitancy to escape that he is not much better than his neighbors. God’s
judgment will fall on the city and this will be just. But God also desires to
show mercy, and Lot and his family become the undeserved recipients of his
rescuing grace. </div>
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And, just like the story of Noah, after Lot’s rescue sin
still plays a part in his family, and through his own daughters two prominent
nations – the Moabites and the Ammonites – come into being. The parallels here
with Genesis 9, 10 are purposeful in that they once again show God’s
sovereignty over people and nations. </div>
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Chapter 20 takes up the story of Abraham. He has been
visited by the Lord, and heard </div>
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that Sarah will bear a son. Yet, he leaves the land of
promise and travels south to dwell in the kingdom of Gerar. There is enough in
this chapter to indicate that Moses intends us to see in Abraham’s life a
parallel to the life of Lot. Both took up residence in pagan territory, fell
into sin, and needed to be rescued by God.</div>
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As readers we are shocked at Abraham’s deceitfulness and
lack of trust. Hadn’t he just visited with the Lord? Yet, he took his wife into
foreign territory and put the promised line at great risk. The king of Gerar
took Sarah into his house as a wife bringing crises into the story. Would the
promise of God concerning a son from Abraham be derailed through Abraham’s
impetuous action? </div>
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As was the case with Noah and Lot, we now see God as
Abraham’s rescuer. He delivers Sarah from the king’s home, and even sees to it
that Abraham is loaded down with wealth for his return back north to the land
God had promised him. Again we see that God will rescue those who are not able
to rescue themselves, and he does so for the purpose of his plan, and his
glory. </div>
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<u>Prayer:</u> Father, I am humbled at your power, your
wisdom, and the glory of your great plan for my life. Thank you for rescuing me
from my bondage to sin, and the foolishness of pursuing life on my own. Help me
to see my life through the lens of your glory today, so that I might reflect
your grace and goodness before a watching world. In the Name of Jesus my Lord,
Amen</div>
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January 15: Genesis 21,22</div>
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These two chapters center on the birth and sacrifice of
Isaac, the promised son. The birth of Isaac happens, just as God had promised.
It is certain that the birth was a huge milestone in the growth of Abraham’s faith
and trust in God. God’s faithfulness had now taken the form of a healthy baby
boy.</div>
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Yet, Isaac’s entrance into the world was not all laughter
and joy. Sarah how had a son, and she no longer felt compelled to keep Hagar
and Ishmael in the family. They could now be pushed aside. </div>
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God also has a plan for Hagar and Ishmael, and demonstrates
his sovereignty once again in a “rescue – nation” paradigm. Noah (chpts. 9,
10), Lot ( chpt. 19) and now Hagar are all first rescued, and then seen to be
the progenitors of a new nation. Through Ishmael God brought about the Arab
peoples.</div>
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The chapter ends with a story that shows how Abraham had
prospered and grown to be the head of a mighty clan. The treaty with Abimelech
now depicts Abraham as equal to the king. Already we are seeing God’s promise
of a nation becoming a reality. </div>
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The birth of Isaac is followed immediately by the call of
God to sacrifice him. From the beginning of the chapter we know that God is
only testing Abraham. Yet, the command would have been very real to him given
that child sacrifice was a common religious ritual among the pagan clans of
Abraham’s world.</div>
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Abraham obeyed God’s command, gathered up necessary
supplies, and along with his son, set off for Moriah. There is good evidence
that Mt. Moriah is the same site where a later Jebusite city would be conquered
by David to become Jerusalem. If this is true, then the sacrifice of Isaac
would take place where the Temple would later be built, and the same location
as the crucifixion of Jesus Christ. God really has a way with details!</div>
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The sacrifice of Isaac brings out two important truths.
First, Abraham passed the test. From this point on we see him as a champion of
faith in God. He has earned the right to be called the Father of the faithful.
Second, we see the first clues that will eventually lead us to understand the
nature of “substitution” in the redemptive plan. God will provide a substitute
Lamb through whom the sins of the world will be covered (John 1:29).<span style="mso-spacerun: yes;"> </span></div>
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<u>Prayer:</u> Gracious God, you alone have the wisdom to
oversee history, to move the hearts of people, and bring about your plan
perfectly and right on time. Father, help me wait patiently for you today. Open
my eyes to see that you are infinitely faithful, that I can trust you, laying
all of my anxieties at your feet, for I know you care for me, through Jesus
Christ my Lord, Amen. </div>
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January 16: Genesis 23, 24</div>
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In chapter 23 we read what at first glance appears to be a
small detail in the story of Abraham. Sarah has died, and a burial place is
needed. Though Abraham is very wealthy and the head of a large and powerful
clan, the reality is that he does not own a single piece of land. While the
land has been promised, none of it has been possessed. </div>
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Ephron the Hittite offers to give him the cave of Machpelah
(the only Scotsman in the Bible?) as a burial site. But Abraham insists on
buying the land, perhaps in order not to be indebted to a foreigner. Eventually
Abraham buys the land and buries his wife. The story is significant simply
because Abraham is soon to die as well, and it will turn out that this small
piece of Canaan will be the only part he will every own.</div>
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One of the greatest responsibilities of fatherhood in those
days was to find a wife for his son. For the first time we see Abraham, the
representative of God’s promised line (the seed of the woman from Genesis 3:15)
recognizing the grave dangers of intermarriage. The intermarriage in Genesis 6
had been one reason for the encroachment of wickedness on the earth. Now
Abraham determines that Isaac will not marry a wife from the surrounding clans.
He will find a wife from among his own people, and sends a servant off on a
specific mission.</div>
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That intermarriage was not to be the way of God’s promised
line is underscored in the way this chapter develops. Abraham’s charge to the
servant (vs. 3ff and vs. 37ff) sets the tone. Under no circumstances was he to
take a wife from among the Canaanites. The faithfulness of the servant is
actually seen to be dependent on the faithfulness of God. The servant is clear:
God has led me here, and God has chosen Rebekah.</div>
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The length and repetitive nature of the story is meant to
make a clear point: Marriage is very important in God’s mind, and intermarriage
with those outside the covenant of God is not to be considered. As we will see,
Israel consistently disregarded this truth, and intermarriage brought
idolatrous practices into the covenant community, bringing about discipline
from God.</div>
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<u>Prayer:</u> Great God, I acknowledge today that you
always know what is best for me. Lord, as today lays out before me, help me to
make the most of it, pursuing excellence in all I do. And let my words be
seasoned with grace, and my heart ready to forgive, </div>
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as you have forgiven me through Jesus Christ, Amen.</div>
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January 17: Genesis 25, 26</div>
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With Abraham’s death, the story of God’s promise to bring
about the “he” travels on through Isaac to his sons Jacob and Esau. Isaac holds
a transitional position in the story, and his life is only mentioned in
connection to his much more famous son Jacob.</div>
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The birth of Jacob and Esau again demonstrates God’s
sovereignty. First, like Sarah before her, Rebekah is barren. For her to bear a
child God must intentionally step in. Second, the sovereignty of God is seen is
the fact that, even before the twins are born, God lets Rebekah know that two
nations will spring from her two sons (Edom from Esau, and Israel from Jacob),
and that the younger of the sons (Jacob) will be preeminent. Though Isaac will
seek to undo this divine order, God’s plan will prevail.</div>
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The two sons couldn’t be more different. Esau was an outdoor
man, a hunter, a man’s man. Jacob was a domestic man, preferring to live the
quiet life. </div>
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From the start Moses sets the readers up for the eventual
treachery to be played out in the family through which Jacob eclipses Esau as
leader of the clan. We see here that Esau places no value on his covenant
position as firstborn. He “despised” his birthright and the responsibility of
clan leadership that came with it.</div>
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Chapter 26 describes the life of Isaac as an adult. We do see
that the promises God made to Abraham are re-iterated to Isaac. God is
faithful.</div>
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Little is said about Isaac, but this episode shows that he,
like his father, was in need of God’s mercy and rescue. In an event paralleling
Abraham’s deceit (chapter 20) he lies about his wife and once again, the
promised line is put at risk in the house of a pagan king. Once again the Lord
intervenes, rescues Isaac and Rebekah, and blesses them with great wealth. </div>
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Like his father, Isaac digs a well, and enters into a treaty
with the neighboring clans. The parallels are meant to show that God’s promises
to Abraham have now passed to Isaac. He is with Isaac, and will bless Isaac,
despite his sinful ways. This shows us that God’s promise to Isaac is based on
God’s own desires to fulfill his plan, and not on Isaac’s worthiness.</div>
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For the second time (see: 25:29ff) Moses wants the readers
to understand just how bad Esau really is. The last verses in chapter 26
describe how he intermarried with local Hittite women, making life “bitter” for
Isaac and Rebekah. Intermarriage rears its ugly head and we are meant to see it
as evidence of Esau’s complete disregard for the covenant promises of God. </div>
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<u>Prayer:</u><span style="mso-spacerun: yes;">
</span>Almighty God, thank you for your Word. Thank you for preserving it so
that we can know your heart and mind and follow your ways. Help me to live this
day for you, trusting your truth, and walking in your love, for Jesus sake,
Amen.</div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-54999955648306107962014-02-12T13:52:00.000-08:002014-02-12T13:52:40.857-08:00The Well: January 6-10<div class="MsoNormal">
January 6: Genesis 7, 8</div>
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The striking thing about these chapters is Moses’ continual
reference to the obedience of Noah. In 7:5, 9 and 16 we see Noah doing “all
that God had commanded.” Once again we see that God is in charge, and Noah
recognizes it, and acts accordingly. He understands that the only refuge to be
found is in obeying the Lord, and through obedience, finding rescue through
God’s provision. Certainly what God was asking was astounding, seemingly
unreasonable. Who builds a huge boat, a floating zoo, so far from any navigable
water? Yet, Noah trusts in the Lord, and with good reason. God rescues Noah and
his family from judgment (the flood waters) through the provision of the Ark.</div>
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After many months of flooding, God “remembers” Noah (8:1)
and once again provides rescue, this time from the pervasive waters. We can
imagine that there was anxiety in the Ark as the rain came, and the floodwaters
lifted them up high above the land. Noah and his family certainly had
questions. How long, Lord? Will the waters ever go away? Will our lives ever be
back to normal? These are things we ask today. Each day in our hurried lives is
filled with uncertainty. Yet, the example of Noah is here to remind us that God
will not “forget” his people. God remembers you and me, and delights in
rescuing those who trust in him, and obey his word.</div>
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Once the waters receded Noah acted to demonstrate both his
gratefulness and he dependence upon God. For the first time we see an altar
used in worship. We now understand why seven of the clean animals were brought
into the Ark. This number provided for three mating pairs, with one animal left
for offering thanks to God. </div>
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In the flood we see both the justice and mercy of God. We
see his righteous wrath and his amazing grace together in one event. This sets
the standard for our understanding of God as we travel through the biblical
story. God is good, yet his goodness will never operate in opposition to his
justice. Our very best option is to trust in him, obey him, and find our rest
in him.</div>
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Prayer: Lord, as you provided a way to escape the judgment
of the flood for Noah, so also I know that you have provided Jesus Christ as
our “Ark” of refuge. In him we have forgiveness, and in him we have been
brought into your family as beloved children. Father, thank you for Jesus, and
for bringing me into the safety of his eternal love. Amen.</div>
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January 7: Genesis 9, 10</div>
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Before God took Noah into the Ark he promised that he would
establish a covenant with him (6:18). Now on the other side of the flood God
fulfills this promise. </div>
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A “covenant” is a commitment<span style="mso-spacerun: yes;"> </span>to enter into a personal relationship. Unlike a “contract”
that is merely an agreement, a covenant establishes a committed relationship.
We saw the first elements of a covenant when God established a relationship
with Adam. This relationship was grounded on God’s care for Adam, and his
expectation that Adam would care for creation, worship in obedience, and
populate God’s world with those who would worship God rightly. As we saw, Adam
failed. Yet, God’s plan for mankind was not derailed.</div>
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In Noah we find a man through whom God has “re-created” the
world. Our minds run back to 3:15: <i style="mso-bidi-font-style: normal;">could
Noah be the “he” through whom the problem of sin will be solved? </i>Certainly
God enters into a covenant relationship with him, and calls him to populate the
earth, and rule over creation. God promises that he will never again destroy
life with a flood. We have great hopes for Noah.</div>
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Yet, we find all too soon that the flood did not solve the
problem of sin. It turns out sin was on the boat! As chapter 9 ends we learn
that Noah was not the Savior. Instead, he needs a Savior. He has successfully
passed on a sinful nature to his children, one of whom will disgrace his father
and become the head of those eventually known as Canaanites. The search for the
“he” will continue.</div>
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In chapter 10 Moses chronicles how the nations arose from the
sons of Noah. And while genealogies often seem irrelevant, stuck in the middle
(vs. 25) is an essential bit of information. Moses tells us that, in the days
of Peleg, the “earth was divided.” If we look carefully we will see that the
line of his brother Joktan takes precedence in the narration in chapter 10, and
leads us to the events of Babel in chapter 11. Then, we will see in 11:16 Moses
retraces his steps back to the line of Peleg, which then is traced all the way
down to a man named Abram. </div>
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We see the world “divided” in two different ways. First, we
will see that God divides up the nations and languages through the events at
Babel. And then we will see, God is again constituting the “line of promise” through
the line of Abram. The world will be “divided” between those who will follow
God, and those who will oppose him. </div>
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Prayer: Father, the story of Noah reminds me that everyone,
from the least to the greatest, lives with the temptation to sin all around
them. O Lord, help me be vigilant today; to stay away from those things that
draw me away from you. Lord, help me delight in those things that you love. May
your Word be a lamp to my feet today, and a light to my path, through Jesus
Christ my Lord, Amen. </div>
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January 8: Genesis 11,12</div>
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These two chapters present a tremendous contrast, and it is
essential that we see it. In chapter 11 we find the many choosing their own
way, willfully opposing God’s command. In chapter 12 we see a solitary man
choosing God’s way, faithfully leaving the safety of family and land to follow
God’s command. </div>
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The Tower of Babel story speaks to mankind’s desire to make
their own decisions, find their own security, and in so doing, oppose the commands
of God. God had commanded mankind to populate the earth and fill it. This would
mean a continual process of migration. Yet, in chapter 11 the people decided to
stop moving and settle. In vs. 4 we see their desire is two-fold. They want to
make a place for themselves, and establish a name for themselves. They no
longer want to be ruled by the commands of God, no longer want to worship his
name, but rather want independence. Here we have Eden all over again.</div>
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Both the building of the city and the tower represent a
desire for security, independent of God. In the ancient world, a high tower was
the place of safety when enemies came. The people meant to be unified, safe and
no longer dependent on God. But God had other plans. He “came down”, created
confusion by creating various languages, and ended the building project. From
this came the dispersion of the nations, just as God had planned. </div>
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It is important to see a principle here that will run throughout
human history: <i style="mso-bidi-font-style: normal;">God is in charge, and his
sovereign plan will not be derailed either by the opposition of his enemies or
the disobedience of his friends.<o:p></o:p></i></div>
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Chapter 12 chronicles the call of Abram, and the promises
God makes to him. <span style="mso-spacerun: yes;"> </span>The covenant
relationship rests upon three promises from God: 1) I will make you a great
nation; 2) I will bless those who bless you, and curse those who curse you; 3)
I will bless all the families of the earth through you.</div>
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Once again God has found a man through whom he desires to
carry out his plans. Adam was the first, and he failed. Noah came along, but he
also failed. Now we meet Abram and our hopes are high that he just might be
“the he” of Genesis 3:15. Will he be the one through whom the sin problem is
solved? But we soon find that Abram cannot be the savior because he needs a
savior himself. His desire for self-preservation led him away from trust in
God, and he lied about his wife. In what is an eerie preview of things to come,
a famine drove him to Egypt where trouble awaited him. Yet, the
covenant-keeping God of Abram was faithful to their relationship and rescued
Abram, bringing him back into the land he had given him.</div>
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Prayer: Father, the stories of Babel and Abram remind me
that I am prone to leave you, and walk my own path. O Lord, bind my heart to
yours today. Open my eyes to the relationship we have through Jesus Christ, and
live your life through me so that I will not stray from the path of obedience
you have laid out for me. I love you, Lord, and will live this day to please
you, through the power of Jesus, Amen.</div>
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January 9: Genesis 13, 14</div>
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The story of Abram and Lot gives us another rendition of some
themes that run through Genesis. Once again we see Abram, now blessed by God,
coming into the land of promise. This time he determines to stay. He gives Lot
the choice, and Lot chooses to <span style="mso-spacerun: yes;"> </span>dwell among those who we now understand to be the “seed of
the serpent.” That is, they are opposed to God’s commands and quite content to
live according to their own will. Once again we see the division between the
line of promise, and the line of rebellion.</div>
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Now the whole land of Canaan was Abram’s. God has him look
in every direction, and everywhere his eyes fall he sees the land God has given
him. In addition, God re-iterates the promises of the covenant relationship. He
will give the land to Abram’s descendents as part of his promise to make them a
great nation. He will grow Abram’s clan into a nation that defies being
counted. In all of this, God’s promises are based on God’s plan, and not
Abram’s perfect obedience. We are already beginning to sense that the
relationship between God and Abram will have much greater significance than did
the previous models with Adam and Noah. </div>
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Chapter 14 is another rescue story. We have wondered just
how Lot would fare in the region of wicked Sodom. The story of Lot’s capture
and peril sets the scene for Abram to be seen as a man who will lead a great
nation. </div>
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In the ancient world, warring clans often preyed on one another,
forming alliances for the purpose of gaining access to water, fertile land, slaves,
and the possessions of weaker clans. It was during a time of rebellion that Lot
was taken along with others when Sodom and Gomorrah were defeated in battle.
When Abram heard of it he marshaled his fighting men, defeated the victorious
clans, and rescued Lot.</div>
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This story shows us two things. First, we now understand
just how great God’s blessing on Abram has been. He leads a very large and
powerful clan, has great resources, and is now feared by neighboring clans.
God’s promise to make him a great nation is clearly being fulfilled.</div>
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But there is a second significant truth in this chapter. On
his return from battle, Abram stops near Salem (later this will be Jeru-salem)
where Melchizedek greets and pays tribute to him. Much later this king-priest serves
as a type of the priesthood Jesus will occupy (see: Hebrews 5:10; 7:1-17).
While there is some speculation as to whether this man was a pre-incarnate
appearance of God the Son, it is best to understand him as Moses presents him:
as the king-priest of Salem, a very human man. </div>
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Prayer: Father, today I am reminded again that, like Lot, I
have often wanted to “live” where my selfishness led me. Lord, forgive me for
delighting in things that you hate, and neglecting those things in which you
delight. Help me today, O Lord, to seek your will with joy, that those around
me may see my life and bring glory to you, in the Name of Jesus Christ, Amen. </div>
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January 10: Genesis 15, 16</div>
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These two chapters also are meant to show us great contrast.
In chapter 15 Abram is the passive recipient of God’s great covenant promises.
These verses are among the most significant in all of Genesis in that they
detail the great unilateral commitment God makes to Abram and to his posterity.
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In great contrast chapter 16 shows us that Abram is no super
godly man. Like Adam, he “listens” to the plan of Sarai, disregards the
promises of God, and seeks to do things his way. Once again we see that human
sinfulness is never the path to the blessing of God.</div>
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It had been many years since God initiated his covenant
relationship with Abram. Yet, since all the promises depended upon Abram having
a son, the childlessness of Abram and Sarai had them both feeling very anxious.
God comes in chapter 15 and initiates a covenant ceremony that was customary in
that day. </div>
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God told Abram to take animals, cut them in pieces, and lay
them on the ground to form a bordered path. In the ancient world, when two
clans would make a treaty, the leaders would form such a path, and then walk
through the pieces together. Their declaration: “be it done to us as we have
done to these pieces if we are unfaithful to this covenant.”</div>
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But the ceremony here is quite different. The animal pieces
are set in order, but Abram is cast into a deep sleep. Only God walks through
the pieces, symbolized by the smoking pot and flaming torch. The significance
of this must not be lost. God alone has taken the responsibility for the
promise of the covenant relationship. No longer will his human partner’s
disobedience curtail the goals of the relationship. Abram’s place in the
history of redemption is now secure, grounded in God’s faithfulness rather than
his obedience.</div>
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And this turns out to be a good thing for Abram for chapter
16 chronicles his greatest activity of self-will. The continued barrenness of Sarai
made it difficult to trust God for a son. In a scene eerily reminiscent of
Eden, Saria talks her husband into the Hagar plan. Once again we see the all
too human tendency to think we have a better idea than God. </div>
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Hagar has a child by Abram, but he does not turn out to be
the son of promise. Rather, through Ishmael we are given yet another
installment in the “enmity” prophecy of Genesis 3:15. From Ishmael will arise the
Arab world, and the enmity between the offspring of Ishmael and Isaac remains
unabated to this day. </div>
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Prayer: Father, the story of Abram reminds me so much of
myself. Even though I have been the beneficiary of so many of your blessings,
your forgiveness, and your promise of eternal life, I confess that I too often pursue
my own plans. Forgive me Lord for foolishly trusting myself more that you, and
work in me today, that all I say and do may bring glory to your Name, through
Jesus Christ my Lord, Amen. </div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-83561871340367827552014-02-12T13:50:00.003-08:002014-02-12T13:50:25.311-08:00The Well: January 3<strong style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">January 3: Genesis 5-6</strong><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">The structure of Genesis revolves largely around Moses’ use of “these are the generations of” to mark off sections. We see it here in 5:1, and again in 6:9, 10:1 and 11:10. While sin changed the nature of man dramatically, it did not hinder him from populating the world, as the genealogies show. Chapter 5 moves the story from Adam to Noah.</span><br /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;"> </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">As Moses wrote, he must have realized that the story of the Flood would come at his readers as a harsh act on the part of God. After all, the entirety of mankind was put to death by the water, except for the family of Noah. The first few verses of chapter 6 seem to be Noah’s list of reasons why God had to take such drastic measures. The primary reason was the damage being done to the line of promise through which the “he” would one day come.</span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;"> </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">While the “sons of God” phrase is used in Job to refer to angels, it is best to see it here as distinguishing the line of promise from the line of rebellion. In Genesis 3:15 God had distinguished between the seed of the woman and the seed of the serpent. Both were human lines and God declared that they would forever live in enmity with one another. Throughout the Bible we see this enmity. It began with Cain and Abel, and flowed through Isaac and Ishmael, Jacob and Esau, Israel and the nations, and today is seen in the enmity between those who are “in Christ” and those who reject him. In chapter 6 we see the first time that the promised line is in danger due to intermarriage. As we will see, intermarriage between God’s people and the unbelieving nations is time and again the cause of apostasy.</span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;"> </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">A second reason for the Flood seems to be that the Nephilim were in the land. Contrary to some, there is no evidence in the text that these “men of renown” were in any way related to the intermarriage between the “sons of God” and the “daughters of men.” Rather, these men represented the high position of arrogance, power, and rebellion to which many among humanity had gained. They had followed the path of Lamech (chapter 4) and surpassed him greatly. </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;"> </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">Thirdly, Moses sums up the situation of mankind in 6:5: “every intention of the thoughts of his (man’s) heart was only evil continually.” The entirety of humanity is summed up in the singular. The promise that the “he” would come through a human line was now in great jeopardy. And so God determined to begin again. Yet, because of his promise he could not destroy everyone. He needed a “human bridge” through which the promise of the “he” could be carried across from creation to a kind of “re-creation” in the post-flood world. It is certain that Noah was among those described in vs. 5 given that the description is all inclusive. </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;"> </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">Noah found favor in the eyes of the Lord. And given that we know “favor” (grace) is never earned or merited, we are face here with the truth that Noah did not deserve God’s grace anymore than those in his world. Here we see the first act of God’s electing love. He chose Noah, and brought him to faith for his own Name’s sake, and for the sake of his promise. </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;"> </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">The Flood stands as the first great demonstration of the wrath and justice of God. The Ark stands as a picture of the saving grace of God. Together we see through God’s mind just how his love and justice will act at the end of time. All those who perished in the flood received justice in light of their lives of rebellion before God. On the other hand, the eight granted rescue in the Ark receive mercy they didn’t deserve. But it must be seen that no one was treated unjustly. God, the sovereign creator, acted in both justice and grace, with both truth and love, to set his world and his redemptive plan back on track.</span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;"> </span><br style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;" /><span style="background-color: #ebebeb; color: #606060; font-family: Helvetica; font-size: 15px; line-height: 22px;">Prayer: Holy God, forgive me for thinking too lightly of your justice and your holiness. The story of the Flood reminds me just how blessed I am to have been rescued by your grace, extended to me in the refuge that is Jesus Christ. I know I don’t deserve your love and forgiveness. I am so grateful today that you looked at me through eyes of love; that you sent your Spirit into my life and used the Gospel to draw my heart to you. Lord, help me to be a light that shines into the lives of others today, by your grace and for you glory, Amen.</span>heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-8404827746822263232014-02-12T13:47:00.002-08:002014-02-12T13:47:55.510-08:00The Well: January 2<blockquote style="font-family: Arial;" type="cite">
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<span style="font-family: Arial, sans-serif;">These chapters follow in great contrast to chapters 1 and 2. There God displayed his power and brought about a “good” creation, especially designed for his glory and the wellbeing of mankind. But all that changes as Satan and sin enter the picture. <o:p></o:p></span></div>
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<span style="font-family: Arial, sans-serif;">God’s created order of God —> Man —> Wife —> Creation is now set on its head. Instead of God being obeyed by mankind who in turn rule over creation, everything is turned around. Satan, represented as part of creation through his taking the form of a serpent, now asserts himself against Eve who submits to his authority while attempting to lead her husband. Adam, instead of providing headship and leadership, capitulates and submits to his wife’s desires. This leads to their united rebellion against God. They no longer allow God to be the determiner of good and evil. Now they will play that role.<o:p></o:p></span></div>
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<span style="font-family: Arial, sans-serif;">This simple act of rebellion turned out not to be so simple. Instead of walking with God they were now hiding from him. And when given the chance to repent, they chose instead to shift the blame and rationalize. The great effects of sin are seen in a nuanced way as we see this first couple, once naked and not ashamed, are not fully aware that a radical change has come about, not only in their relationship with God, but within themselves. <o:p></o:p></span></div>
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<span style="font-family: Arial, sans-serif;">Just how bad was sin? And how disastrous were its effects on humanity? We see the first indication in chapter 4 where brother kills brother. And, as Moses quickly chronicles the passing of time and generations, we come eventually to Lamech who, apparently, writes a famous poem boasting that he is an even greater sinner than Cain. It appears that God’s great creation has been forever ruined. Or has it?<o:p></o:p></span></div>
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<span style="font-family: Arial, sans-serif;">While the toxin of sin has made it into every corner of creation, God does not leave himself on the sidelines. Yes, he could have turned his back at this point and allowed humanity to follow its own desires, only to endure the righteous wrath and justice of God eternally. But God determined that sin would not win.<o:p></o:p></span></div>
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<span style="font-family: Arial, sans-serif;">In 3:15, as God is passing out the curses, we find the very first hint of God’s intention to remedy the situation. Through the seed of the woman — the “he” — God promised that someday the brokenness brought about by Adam’s sin would be healed through a second Adam who would accomplish God’s desires with great power and perfection. This promise finds its first tiny step of fulfillment in the last verse. With Abel’s death, another son was needed. And God blessed Adam and Eve with Seth, the “God-appointed one” and in his time, people “began to call upon the name of the Lord.” All was not lost.<o:p></o:p></span></div>
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<span style="font-family: Arial, sans-serif;">Prayer: Dear God, our gracious Heavenly Father, may you be glorious in my life today. And may the reality of my sin keep me from acting pridefully as I seek to carry your Name and your truth with me today. Thank you Lord, for keeping your promise, for sending the “he” — our Lord Jesus — through whom I have been brought into your family, into your redemptive love, and into partnership with Christ in the great rescue plan of the Gospel. I am yours, and am grateful to be so, through Jesus Christ my Lord, Amen.<o:p></o:p></span></div>
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heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-1161066505310394062014-02-12T13:46:00.001-08:002014-02-12T13:46:33.708-08:00The Well: January 1<div style="font-family: Arial;">
January 1: Genesis 1,2</div>
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The story of creation marks the beginning of God's revelation of himself even as it opens the pages of our Bible. These chapters have been the subject of years of controversy, especially is discussions about the starting place of our universe. But the first question we have to ask is this: What did Moses (the author) expect his readers (Israel in the wilderness) to understand from his writing? If we only look at these chapters to find evidence against evolutionary theory we will miss the truths Moses wanted to present.</div>
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It is obvious from reading these chapters that one giant theme jumps out: God is in charge! Moses gives us 4 important principles that not only flow from this text, but also set the foundation for understanding the entire biblical story.</div>
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1) Earth is dependent upon Heaven: It is obvious that God is in charge of all things, and that all creation is dependent upon him for life, and continued existence. God is the sovereign creator and sustainer of all things.</div>
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2) God created all things to be orderly and precise: You can't miss the truth that God was meticulous in his creation work. He began with the building blocks, brought them into a defined order, according to precise natural laws that continue to perform today, and intentionally created mankind to rule over all creation as his image bearer.</div>
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3) God loves his creation because it was brought about to accomplish a specific purpose -- the display of his glory: God looked at all he had created and declared that it was "good." Creation in its original condition was an extension of the goodness of God. As the Psalmist reminds us "the heavens are declaring the glory of God" even after sin has come as a virus into the operating system of our world.</div>
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4) God has placed mankind in a privileged position: Of all creation only mankind is said to be created "as the image of God." This reading is grammatically preferable to "in" the image of God and is meant to demonstrate that we occupy a position as God's representatives.</div>
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God gave Adam and Eve three responsibilities: 1) They were to care for creation; 2) engage God rightly in worship; and 3) populate the world with those who would also live up to these directives. As these chapters end we find the first couple completely at peace with God, with creation, and with one another. Mankind will never again enjoy this peace until the end of the story, told in Revelation, when God will bring about a new creation.</div>
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Prayer: Great God and Father, when I think of the power that brought all things into being I am humbled to know that the same power has created new life in me. Help me bring glory to you today, in all I say and do, through Jesus Christ my Lord, Amen.</div>
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heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-11525345636796176302013-11-30T11:32:00.002-08:002013-11-30T11:32:20.816-08:00Our Growing Trust Deficit<div class="MsoNormal">
While much attention is focused on America’s rising
financial deficit there may be an even more troubling social trend on the rise.
According to a recent AP-GfK poll only one-third of our neighbors think we can
be trusted. The fact that we live in an increasingly suspicious society isn’t
really news to most of us. We’ve all been taken in by the half-truths and
blatant untruths that regularly flow from both Madison and Pennsylvania
avenues. But it seems even more insidious when we realize we have good reason
not to trust the each other. Apparently, we have a pervasive problem with our
individual ethics.</div>
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The research speaks to a falling off of what is termed
“societal trust.” This refers to the common tendency to trust those around us
to do the right thing, mean what they say, and keep their commitments. It also
assumes that in a given situation, honesty will rule, and the good of the many
will drive personal action. In practical terms it means we don’t have to lock
our cars when we go into the store, can leave our iPad to reserve a table at
Starbucks while ordering our drink, and assume that a briefcase left at the
restaurant where we ate lunch will be kept safely until we return to retrieve
it. And if you winced at any of those examples, you’re probably part of the 66%
who increasingly believe it is unwise to trust people.</div>
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The problems that flow from a general lack of trust are
many. Without trust there can be no profitable negotiation, no assumption that
directives will be carried out, and no certainty that production and efficiency
will happen. Without trust there can be no true fiduciary responsibility, and
every enterprise that depends on our entrusting something to them will
ultimately be degraded. And it goes without saying that an erosion of common,
societal trust will leave us even more isolated from one another than we
already are.</div>
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In every human society relationship is essential. You can’t
live without it. Yet, every healthy relationship springs from the soil of
trust. Think about it. Businesses flourish because of relationships built on
trust, as do sports teams, and families. Marriages that provide long-term joy
and safety are trust-dependent and trust-driven. It is not an overstatement to
say that trust is to relationship what oxygen is to life. Without we die.</div>
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But if we dig down deeper we’ll find that trust is not an
end in itself. It rises from something even more fundamental. Trust is the
flower that grows on the stem of a radically consistent way of life. You can
only trust what you can safely predict when it comes to the way another person
will think and act. And this kind of consistency will be evidence that the
trustworthy person has, at his or her core, an inviolable belief system
composed of propositional truths to which they have made a purposeful
commitment. In other words, a worldview that shapes who they are, and who you
may safely trust them to be. They are people who possess, and are possessed by,
conviction.</div>
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The problem we are facing is not merely a diminishing level
of societal trust. It is much graver than that. What we are seeing is a
pervasive dismantling of the very concepts of right and wrong. Absolute truth
has suddenly become passé while pragmatism and relativism have become
fashionable. But these can never provide a solid foundation for belief, much
less action. And so we watch as America leaves its intellectual and ethical
moorings in order to sail on the sea of individualism and tolerance run amok. </div>
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It’s time to reconsider our tendency to throw away
traditional values. It’s time to reconstitute our fundamental American belief
that we are one nation under God, and that God’s Word still provides the best
option for creating and maintaining an ethical society that desires to be the
best hope of the world. It’s time to recover our convictions. It’s time to
become people our clients, neighbors and children can trust. It’s time. Trust
me. </div>
heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-5151508621136060802013-11-16T11:48:00.002-08:002013-11-16T11:48:19.961-08:00The Ethics of Civil Discourse<div class="MsoNormal">
In the 1988 movie <i style="mso-bidi-font-style: normal;">You’ve
God Mail</i> Meg Ryan’s character laments over her inability to respond to a
mean-spirited conversationalist with equally mean words. At an important point
in the movie however, she finds this ability and unleashes on another person some
well- deserved animosity. She describes the experience to an online friend like
this: </div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">“And an amazing thing happened. I was able, for the
first time in my life to say the exact thing I wanted to say at the exact
moment I wanted to say it. And, of course, afterwards, I felt terrible, just as
you said I would. I was cruel, and I'm never cruel. And even though I can
hardly believe what I said mattered to this man - to him, I am just a bug to be
crushed - but what if it did? No matter what he's done to me, there is no
excuse for my behavior.”<o:p></o:p></span></div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">Apparently our society has moved miles past such
sentiment. Today it is all the rage to be cruel, hurling personal insults and
characterizing opponents in the worst possible way. As never before, civil
discourse has eroded into a slough of hateful name-calling and unvarnished
disrespect. Worse, those involved seem unashamed to be participants in such a
malice-filled, derogatory activity. <o:p></o:p></span></div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">We see this everyday as our nation’s leaders harangue
about the political topic du jour. More and more we watch any hope of
collaborative solutions sink beneath the vitriolic verbal skirmishes that roll
like a polluted tide over the very people tasked with finding a way out of our
pressing problems. <o:p></o:p></span></div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">I also see it in the current theological battles that
are raging between those who publicly declare they represent the Prince of
peace. <o:p></o:p></span></div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">Now, don’t get me wrong. I am all for truth. Truth must
be unflinchingly presented, promoted, and courageously defended against all
attempts to degrade or upend it. But for centuries civilized discourse has been
the high road, even among those who disagreed violently, and even harbored
personal animosity toward their opponents. The fact is, throughout history the
best have known that conversational heat is the enemy of intellectual light. <o:p></o:p></span></div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">As a pastor I have had my share of criticism. When you
stand and represent<span style="mso-spacerun: yes;"> </span>God, and call
on people to obey his Word, conflict is inevitable and criticism becomes almost
an everyday event. I don’t find this wearying when it comes wrapped in an
attitude of partnership, helping us all be better at loving Christ. But when it
comes riding in on hateful, angry, and cruel words, it hurts way more than it
helps. In fact, it doesn’t help at all.<o:p></o:p></span></div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">In the study of logic we learn early on the fallacy
known as <i style="mso-bidi-font-style: normal;">ad hominem.</i> Literally,
“against the man”, this fallacy simply means that demeaning the messenger
actually does nothing to falsify the message. Those who can’t argue the issue
often resort to attacking those who hold it, as though a person with flaws could
not, at the same time, speak the truth. <o:p></o:p></span></div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">Frankly, I am sick of it. I am sick of hearing our
politicians spew disrespectful garbage about their opponents, on both sides of
the aisle. I am sick of hearing pastors and theologians demean the very truth
they hold by promoting it with hateful invective aimed at their opponents’
character. And personally, I am weary of being the pin cushion for every
disgruntled person who disagrees with my opinions, decisions, or beliefs. <o:p></o:p></span></div>
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<span style="color: #262626; mso-bidi-font-family: Verdana; mso-bidi-font-size: 13.0pt;">How about we all just take a deep breath, grab a cup of
coffee together as intelligent, civilized people, and actually listen to one
another before lobbing atomic word bombs at each other’s soul. After all,
aren’t we supposed to love our neighbors and our enemies? Seems to me that
includes everyone, and – by the way – like it or not, we’re in this together. </span><span style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;"><o:p></o:p></span></div>
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heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com1tag:blogger.com,1999:blog-20497276.post-82269015955874093572013-11-16T11:47:00.002-08:002013-11-16T11:47:34.692-08:00Why Diversity Matters<div class="MsoNormal">
I have often thought, in moments of great frustration, that
the world would be a whole lot better if God went ahead and made everyone just
like me. After all, I find myself to be right most of the time, and we’d all be
in better shape if you all just recognized it and agreed! </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Of course my tongue is firmly planted in my cheek. At least
I am trying to put it there. At times we all selfishly wish people would just
understand us because if they did, they’d agree, right? But when we are being
reasonable we all know that diversity is God’s idea, and we’re all better off
living in a community that represents the best in human personality and
intellect. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Think about what society would be like if everyone were like
me, or you. It doesn’t take long to realize that we need what we may not at
first appreciate. If all were athletes, where would the great poetry and
breakthrough scientific discoveries come from? And if all were artists, who
would build the bridges, fix the plumbing, or expand the gourmet world? </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
And what about diversity in personality? Would you want to
live in a world where everyone was an extroverted Type A? or have an
organization comprised only of introverted cubicle dwellers? </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I started thinking about this while taking some time to read
something completely out of my usual field of study. Susan Cain’s new book <i style="mso-bidi-font-style: normal;">Quiet</i> explores the needed power of those
of us who are introverts. We’re the ones who just wish everyone would stop
talking for a minute so we can hear ourselves think. But beyond the validation
she gives those of us who prefer intimate conversation to rollicking parties,
the book addresses the need every society has for all kinds of talents,
personalities, and abilities. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The problem is that we all look at life through our own
lens, our own values, our own experiences. The result is that we often begin to
think that our lens is the only clear one, our values the only relevant ones,
and our own experiences the only valid ones. The older I get the more I realize
that God has been working in wonderful ways through people that are different
than me, through personalities that enjoy what I dislike, and through the life
experiences and lessons that others have learned in ways I never dreamed of. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
With Thanksgiving just around the calendar corner perhaps it
is time to take a deep breath and recognize that different sensitivities,
different personalities, and different abilities are absolutely necessary if we
are to grow better, and together, as families, churches, and as a nation. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Of course, this doesn’t mean that truth can now be
jettisoned in favor of unity. What it does mean is that diversity can actually
help us recognize and hold fast to the truth together, seeing all of its many
facets, uses, and ramifications. The fact is we’re all better when we’re all
better. And if we’re all going to get better, we have to travel the road in
unity, understanding that our diversity is what makes the journey as enjoyable
as God meant it to be. </div>
<div class="MsoNormal">
<br /></div>
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heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-89900108291807895742013-11-16T11:46:00.003-08:002013-11-16T11:46:39.963-08:00Living Musically<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
It is becoming more evident everyday. Our society is
fracturing into little cliques of discontent. We are becoming a factious
people. Cynicism might be nominated as our national hobby, and the criticism it
breeds has turned us into a passionate yet mediocre debating society. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We are ready to argue and divide over almost everything. It
is my tribe against yours, and our “win at all costs” attitude more often than not
outweighs both the validity of our own arguments and seriousness of the topic.
I think we are becoming addicted to controversy and corruption. We say we’re
shocked by it, but we love it because apart from what is wrong, what is tragic,
what is shocking, we might not have anything to discuss. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Okay, I’ll take a deep breath and settle down, but you get
the point. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I couldn’t help but feel sorry for Kathleen Sebelius, our
Secretary of Health and Human Services as she sat, quite composed and civil,
before a snarling group of House Representatives. Regardless of her culpability
in the matter before the committee, they deported themselves badly. The
sarcasm, cynicism, and mean-spirited criticism were certainly not helpful. They
repeatedly interrupted her in mid-sentence, and treated her contemptuously, without
regard for her years of public service. It was deplorable, and even more so to
me because they were representing an overall viewpoint I espouse. While their
views may have represented mine, their demeanor certainly did not. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Hold on for a swift change of subjects. I graduated college
with a degree in music. It has always been a love of mine, but it also can be a
wonderful instructor in the basics of life. For music to engage the soul with
lasting effect several disparate things have to come together in unity. Harmony
demands diversity. While unison may carry certain pleasing elements, it is the
careful wrapping of other notes around the melody that gives it breadth and
increased effect. Add to that an effective rhythm, some closely woven dynamics
in pace and volume, and pretty soon you have a remarkable experience. And then
parcel it out to different instruments and voices, and you’re ready to rent the
auditorium and sell tickets. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
From music we learn that diversity works for us. Yes, the
diverse notes must come together in the right way, at the right angle, and for
the right duration. And, yes again, this isn’t easy. But for those who take the
time to turn diversity into harmony the effect is powerful and life-giving.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Here’s a challenge. How about you and I make a commitment to
live musically this season from Thanksgiving to Christmas? Let’s stop picking
fights that really won’t accomplish anything. Let’s find some grand and noble
things to talk about with our friends and family. Let’s push back against the
love for cynicism that is fast wrapping itself around our collective souls.
After all, isn’t smiling and laughing much more fun than snarling? And aren’t
discussions about the beauty God has brought into our lives much more rewarding
than arguments over things we can’t control anyway? </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
While we may be on different sides of the isues, I’ll bet
Kathleen Sebelius and I agree on one thing that is very important to America.
We’ll never get better tearing each other apart. <i style="mso-bidi-font-style: normal;">E pluribus unum …”</i>out of the many, one.” Remember that from 4<sup>th</sup>
grade? Let’s discover it again. </div>
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heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-12799370692896313382013-10-18T09:44:00.002-07:002013-10-18T09:44:44.477-07:00Ethical Optimism
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<br />
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A friend of mine was recently asked to address a group of
business people on the theme of optimism. His very successful career in both
the video game and television industries was often summarized in terms of his
seemingly unconquerable optimism. He asked me what I thought about the subject
and it got me thinking.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Just what is optimism? Off the cuff we’d all probably define
it in terms of positive thinking about the future. The optimist sees the glass
as half full, presenting the opportunity for more to be poured in. We could
also describe it in terms of what it is not. That is, it is the opposite of
whining and complaining about everything. We’d all prefer to be surrounded by
folks who are positive in their outlook instead of calling attention to every
little thing they find uncomfortable.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But can there be too much optimism? For many, optimism comes
dressed in hyper-confidence and plain old arrogance. These are the people for
whom optimism has become a calling card, and it too often morphs into a hubris
characterized by stubborn insistence that their insights are perfect and their
decisions beyond debate. They are optimistic all right, and pretty much blind
to the reality that most of their optimism is really self-delusion.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
On the other hand there are folks who are blindly optimistic
because they refuse to acknowledge anything that would dampen their outlook.
These “head in the sand” folks are cheery even as the quicksand gulps them all
the way down. But since they eschew any kind of conflict or sadness, they
choose optimism at any cost, even their own well-being. Pollyanna optimism
certainly isn’t a good choice.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
These two options – arrogance and avoidance – define the
ends of the optimism spectrum. Neither one presents the best option in regards
to an attitude toward the challenges and opportunities of life. So, how do we
avoid these, and find a proper and beneficial stance as an optimist?</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The answer is to go beneath an optimistic viewpoint to the
grounds on which such a viewpoint must stand. Baseless optimism leads to
denial, even as optimism based on personal pride leads to stubborn arrogance.
The key must be to find the correct basis for being optimistic.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For some, their optimism will be situational. Their attitude
will change with the circumstances. But this kind of optimism is really of
little value given that its ups and downs can be quite draining. What we need
is a reason for optimism that transcends the daily bumps and bruises of our
unpredictable world.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For me, the greatest reason for optimism is the refuge I
have found in the reasonableness of God, as described in the Bible. Belief in
God is reasonable simply because such a worldview not only can explain reality,
including the presence of evil and suffering, but it also provides grounds for
an optimistic worldview. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Further, given that the immaterial part of me –
consciousness, for example – can’t be explained by a purely physical process
such as evolution, it is comforting to know that life has a purpose, that
history is going somewhere, and that “somewhere” has everything to do with an
omniscient God who has planned all things for his glory. Simply put, I can be
glad for my hope is in the Lord. My optimism is grounded in his faithfulness. </div>
<!--EndFragment-->heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0tag:blogger.com,1999:blog-20497276.post-25967002747306990352013-10-18T09:43:00.002-07:002013-10-18T09:43:42.308-07:00Ethical Cause and Effect
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<div class="MsoNormal">
In logic there is a fallacy known as <i>non sequitur.</i> This Latin phrase simply means “<i>does not follow” </i>and describes a situation where a supposed
“effect” actually “does not follow” from its supposed cause. Here is an example
– absurd to be sure – of a <i>non sequitur: </i>Where
does wind come from? It obviously is caused by the leaves of the trees waving.
When the leaves wave, the movement causes the wind to blow. We know this to be
true because, when we landed men on the moon there was no wind <i>because there were no trees!<o:p></o:p></i></div>
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Unfortunately, not all <i>non
sequiturs</i> are as easy to spot. It is increasingly the case that our society
is unable to distinguish improperly argued cause and effect. In fact, we’ve
come to believe one tragic <i>non sequitur</i>
to be gospel truth. Here it is: if I get hurt in some way (effect), then
someone did something evil (effect), and must pay.</div>
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We have become a no-fault society. Bad things are happening,
but it is always someone else’s fault. In fact, any negative thing that brings
pain or inconvenience into life is almost always chalked up to someone’s error
or malice. </div>
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What is even more aggravating is the fact that, if I get
hurt by something or someone, it is a given in our society that those doing the
hurting are evil and must be brought to account. I am thinking primarily of
interaction in the area of communication. It has gotten to the place where
telling the truth puts you at risk of being labeled as insensitive or worse. </div>
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But we all know that sometimes the truth hurts. Correction
is often accompanied by pain. Just ask the physician who must set a broken
bone. And the same can be true in relationships be they in business or
family. The Apostle Paul found out
the hard way when he had to reprove the folks in Galatia. In Galatians 4:16 he
asked the serious but rhetorical question: “Have I become you enemy by telling
you the truth?”</div>
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Too often it is just that simple. Truth-telling, in an
attempt to set a crooked situation straight, may cause pain and, in our
society, this, apparently, justifies retaliation. The truth-teller become the
enemy, the insensitive perpetrator. The one in need of correction becomes the
innocent victim whose pain is evidence of a great crime. </div>
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But it goes even further. Being hurt apparently gives one a
license to respond poorly. Most often those in pain choose not to discuss the
issue, but react out of their pain and launch personal attacks. We see this in
our worlds of business, politics, and personal relationships. </div>
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The truth that needs to be recovered is that pain is often
either self-inflicted, or connected to needed correction. The correction didn’t
cause the pain; it merely uncovered the error, bringing it to the surface. When
delivered in love, truth deals with a sliver that, left undiscovered, would
fester and bring about greater pain in the future. </div>
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Lastly, alongside the fallacy that the presence of pain is
evidence of evil action lies the equally destructive belief that all pain is,
itself, evil. We are fast becoming a nation addicted to emotional pain-killers.
We are anesthetizing ourselves to death and demanding a pain free life, pain
free relationships, and pain free conversations. But pain is often the
indicator used by both body and mind to let us know something is wrong. And we
had better get back to realizing that some of the time our own actions,
attitudes, or ideas are to blame. It is time to reclaim the necessary truth
that all too often we are the cause of our own ill effects. </div>
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<!--EndFragment-->heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com1tag:blogger.com,1999:blog-20497276.post-26639474731072687302013-10-18T09:41:00.004-07:002013-10-18T09:41:54.820-07:00No Regret Living
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October 31, 2013 will mark 496 years since a young monk strolled
to the university church in Wittenberg, Germany and tacked a list of 95
statements to the door intending to start a conversation about abuses in the
church. That man – Martin Luther – had no idea the firestorm that would evolve
from his simple writing. Known as the Reformation, Luther’s ideas were fanned
into a flame that spread across Europe and beyond, transforming both the church
and society forever. Luther’s life was changed, as were millions of others,
because he acted in concert with his convictions. He lived true to himself.</div>
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We’ve all heard the saying “To thine own self be true.”
Shakespeare put those words in the mouth of Polonius in his epic play <i>Hamlet. </i>And while the origin of this
commendable command is known, there is some disagreement on what the Bard
intended it to mean. Some suggest that we shouldn’t deceive ourselves, but that
seems all too obvious to be clever. Other suggest it underscores the need to
take care of one’s self first, and then look to others. But, again, this hardly
fits the context. </div>
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I offer this theory. To be true to your own self is to act
in alignment with your own basic convictions, no matter the circumstances. The
whole quote actually speaks about the remedy for hypocrisy as staying true to
yourself. “<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">This above all: to thine
own self be true, And it must follow, as the night the day, Thou canst
not then be false to any man.”<o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">Hypocrisy is falsehood, pretending to be something other
than what you really are. When we go against what we truly believe we are not
only being false to ourselves, but to everyone who is persuaded by our façade.<o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">There is great ethical truth to be found in these lines
from Shakespeare. First, it is important to realize the immoral nature of
hypocrisy. To declare that we are what we are not is to make falsehood our
calling card. Ultimately, this practice is the undoing of relationships in
business and society. Integrity is to human endeavor what guardrails are on the
freeway. Integrity keeps us in the lane, and prevents us from going over the
cliffs of chaos and anarchy. Truth is the great safeguard of human relationship
and civil society.<o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">Second, it is essential to personal wellbeing to stay true
to those foundational convictions that have always defined right and wrong.
Putting others before self, doing to others what we would want done to us,
telling the truth in every situation, understanding that acclaim should follow
accomplishment and not precede it, and that honest, hard work is a virtue are
just a few of these basic ethical norms. Everyday situations test us, putting
us in positions where we must choose either to be true to ourselves, or pursue
a hypocritical path for pragmatic reasons.<o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">Here’s the deal: When we choose hypocritical pragmatism we
jettison any chance of peace at the end of the day. Even if our hypocrisy
allows us to win, deep down we know that we’ve lost something much more
precious than we’ve gained. <o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">On the other hand, staying true to yourself, regardless of
the outcome, allows you to put your head on the pillow knowing that you’ve done
what was right. You have remained authentic and sincere to the watching world by
refusing to bend your values under the weight of opposition. You’ve acted
courageously, stayed strong, and remained true to what you believed was right. <o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">America needs thousands, even millions of people who will
recognize the basic values that make for well-ordered society, then adopt a
core ethic based on those values, and refuse to abandon their convictions in
uncomfortable situations. Martin Luther stands as a model of biblical
convictions lived out in ways that transformed his life and ours as well. <o:p></o:p></span></div>
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<span style="color: #343434; mso-bidi-font-family: Arial; mso-bidi-font-size: 13.0pt;">Above all we must to our own selves be true. We must build
our lives on the truth of God, and then stand firmly and winsomely for the
values that spring from it. It is imperative for righteousness and nobility to
reign in us even as we hold fast to the basics of right and wrong. If we are
not true to ourselves it is a certainty that no one else will be, and
pragmatism will continue to make hypocrisy the rule of the day in America. </span><span style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;"><o:p></o:p></span></div>
<!--EndFragment-->heggthoughthttp://www.blogger.com/profile/13361935307661605692noreply@blogger.com0