Writings

I'm just discovering, and enjoying doing so, Goldingay's commentary on the Psalms. (Volume 1 covers 1-41, Volume 2 coverse 42-89, and Volume 3, not out until December 2008, will cover 90-150.)

Some snippets from the introduction:

Why does Jesus spend forty days in the wilderness, confronting public enemy number 1 (Satan, the accuser of the people of God), immediately after he has been declared Son of God (echoing Psalm 2) at his baptism?

I know that one answer is that it relates to the 40 years Israel spent in the wilderness. Jesus must be faithful at the exact point at which they failed.

A few of us spent a good hour, a few weeks back, reading and reflecting on Psalm 42-43.

We did talk about when Jesus might have prayed such a Psalm, and thought that Gethsemane was the kind of moment.

What we didn’t pick up

Psalm 88 has been a huge comfort to me over the years, as I know it has to many other Christians. There is something paradoxically comforting in the presence of such a black Psalm in the Psalter. A Psalm that truly records life as we feel and experience it, without embarrasment, without contradition to the other Psalms that step back to see life from God’s perspective.

There is, of course, much debate over the title.

“A Song. A Psalm of the Sons of Korah. To the Choirmaster: According to Mahalath Leannoth. A Maskil of Heman the Ezrahite.”

The discerning sets his face toward wisdom, but the eyes of a fool are on the ends of the earth. (Proverbs 17:24 )

Job is one of those books of the Bible that I still feel I don’t really know what to do with. I’m not happy with treatments of it that read it as if the bulk of the book were a paranthesis. But I can’t do better. So I keep reading it, to see what I can learn.

OK: I know this may be too general (macroscopic) to be useful, but does this work? If it does, broadly, work, I know for sure that my headings will need refining.

"Within the context of this vision 'the end' (19) need not be 'The End', the ultimate end of history. The earlier Hebrew prophets used the term 'the end' to indicate the end of a particular evil state of affairs or the final day of reckoning for a particular people (e.g. Amos 8:1-2). Sometimes what might seem to be 'end of the world' language is used of such events, though they clearly occur within history (e.g. Is. 13:9-22). These events within history are seen as foreshadowing the final day of reckoning, rather than being simply identified with it. This may be the case with the dreams and visions of Daniel, though at the end of the final vision there is a 'fusing' of the horizons of the end of Antiochus' career and the end of history."

E C Lucas, Daniel (AOTC), pages 94-95

"Five times in vv. 1-12 it is stated that the image was set up by Nebuchadnezzar. This emphasizes the way in which religion and the State get intertwined. Refusal to worship the image cannot be tolerated because it subverts the authority of the State. As Welch (1958:85) comments, 'The State has certain ends in view and want a certain type of citizen to fulfil them; it issues its orders by which it shall procure the best means to serve its ends. Some day it may demand an obedience which will make it impossible for certain men to save their souls alive. Then the opposite ends for life will come into open collision, and men will have to choose whom they mean to serve.' This is the choice that faced Diaspora Jews from time to time.

"Nebuchadnezzar's rage (13-15) may contain an element of annoyance at the ingratitude of these Jews. Powerful patrons can turn into dangerous enemies. However, he does not accept the accusation against them without giving them a chance to prove their loyalty and obedience. His primary concern is with their public conduct, rather than with their private beliefs. There is a parallel to this in modern secular society. Religion is acceptable as long as it is a matter of private belief and does not lead people to challenge the assumptions and values of their society by what they say or do."

Rich Lusk points out in his fine book Paedofaith how the testimony of the Psalmists is of God being their trust since birth and even conception.

Psalm 87 gives another slant on this wonderful truth that the blessing of being one of the people of God can be traced back to the earliest days. (Thomas, and others who have studied the Psalms much more than I, please correct me if needs be!)