Bible

Paul Barnett (paid link) has a very helpful paragraph in his commentary in the NICNT series (paid link) in which he charts the main line through the 8th and 9th chapters of 2 Corithians:

“In our view, chapters 8-9 can be consistently viewed as having a coherent and consecutive argument. Based on the voluntariness of the Macedonians’ involvement in the collection and their sacrificial generosity, Paul calls on the Corinthians to complete their participation in it (8:1-7). These words, however, may lead to misunderstandings: (1) This is ‘advice,’ not ‘command’; ‘grace’ and ‘readiness’ are their appropriate responses (8:8-11); (2) it is not a call to give more than they have, but for the completion of what was both desired and begun (8:11-12); and (3) the Jerusalemites’ relief is not at Corinthian impoverishment; it is for ‘equality’ between the Jerusalemites and the Corinthians (8:13-15). In the light of the coming of Titus and two highly regarded Macedonians, let the Corinthians give proof of their love and of Paul’s pride in them (8:16-24). In particular, when Paul himself comes, with other Macedonians, let the Corinthians spare him and themselves the humiliation of being ‘unprepared’ (9:1-5). Finally, as a theological consideration, let them note that God further blesses the generous giver and unites givers and receivers in spiritual fellowship (9:6-15).” (page 388)

John 8:12 is a familiar verse. It's one of Jesus' famous "I am" sayings. “I am the light of the world”, or   ̓Εγω εἱμι το φως του κοσμου.

Given which, Matthew 5:14 is a massive shock, is it not? I've read both passages many times, but never realised what a significant statement that makes Matthew 5:14: “You are the light of the world”, or   ̔Υμεις εστε το φως του κοσμου.

One of the statements in John, that we take to be one of Jesus' unique and momentous claims concerning himself, is applied to all his disciples. He is the light of the world, "I am", … and so are we!

John Stott (paid link) articulates, with characteristic clarity, how counter-cultural the beatitudes are in Matthew 5:3-12:

“Yet in all this the values and standards of Jesus are in direct conflict with the commonly accepted values and standards of the world. The world judges the rich to be blessed, not the poor, whether in the material or in the spiritual sphere; the happy-go-lucky and carefree, not those who take evil so seriously that they mourn over it; the strong and brash, not the meek and gentle; the full not the hungry; those who mind their own business, not those who meddle in other men’s matters and occupy their time in do-goodery like ‘showing mercy’ and ‘making peace’; those who attain their ends even if necessary by devious means, not the pure in heart who refuse to compromise their integrity; those who are secure and popular, and live at ease, not those who have to suffer persecution.” (Page 54)

I thought it might help if I wrote down my thoughts so far on the Psalms: What kind of literature are they? How are they to be read and interpreted today?

I think this post from Steve Jeffery is very helpful

2 Samuel 6 describes what King David did when the Ark of the LORD was brought into the city of Jerusalem.

The Bible repeatedly says that idols, being false gods, are little use. There is plenty of mockery of them to make the point. I love this detail...

The next day, when the Philistines came to strip the slain, they found Saul and his sons fallen on Mount Gilboa. And they stripped him and took his head and his armour, and sent messengers throughout the land of the Philistines to carry the good news to their idols and to their people. (1 Chronicles 10:8-9)

We are forever looking for things God has done for us for which we can give him thanks. Things he has done for us and for no other people. That could be a temporal thing - we want things he has done for our generation and not for previous ones. That could be a spatial thing - we want things he has done for our village / town / county / nation and not for others. It could be both at once - things he has done for me and me alone.

Psalm 105 is a total contrast. It starts

Oh give thanks to the Lord;
call upon his name;

I find Motyer (paid link)'s proposed structure of Exodus 32-34 more convincing at some points than at others, but it definitely contains some useful observations about how the section as a whole is working:

A1      Moses doubted (32:1-6)
      B1      Covenant under threat. Moses’ intercession (32:7-14)
            C1      The broken tablets (32:15-19)

“It is most fitting that the Sabbath be the sign of this covenant. Israel, as we have noted, is a new creation. This is a new people of God, whom he intends to use to undo the work of the first man. Also, the tabernacle is a microcosm of the created order, a parcel of edenic splendour established amid the chaos of the world. The Sabbath is not just a reminder of the original creation in Genesis 1 and 2, but a reminder of God’s re-creation of the cosmos in the tabernacle.”

“To put it another way, the tabernacle is holy space. The Sabbath, by contrast, is holy time. By building the tabernacle and setting apart one day in seven, God is truly recreating heaven in space and time. Weekly Sabbath worship is on holy ground in holy time. There is no more holy spot on the face of the earth than the tabernacle on the Sabbath… By entering the tabernacle, Israel entered God’s house; by keeping the Sabbath, Israel entered God’s rest.” (Peter Enns (paid link), pages 544-546)

A bit of background information for those who are interested. This coming Sunday I will be preaching on Exodus 25-31. Desmond Alexander's book, From Paradise to the Promised Land (paid link) has some very helpful things to say. Below are some excerpts