James glosses Isaiah's statement that all flesh is grass near the beginning of his epistle:
9 Let the brother of low degree rejoice in that he is exalted:
10 But the rich, in that he is made low: because as the flower of the grass he shall pass away.
11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.
The gospel takes those who are counted by society as unimportant, and opens their eyes to the importance they possess in the eyes of their Father. It takes those whom society counts as important and opens their eyes to the falseness (and indeed the briefness) of that measure, giving them another, truer measure to guide their actions and judge their relationships by.
At the moments we are tempted to exalt ourselves, we all, like the victorious Roman general in his triumph, could use someone whispering in our ear, "you are only human."
Wednesday, March 30, 2016
Thursday, March 24, 2016
WISDOM 26 - Joseph Smith - History 1:11-13
8 During this time of great excitement my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong.
9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.
10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it?
11 While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
12 Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible.
13 At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to “ask of God,” concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture.
Interesting parallels with Solomon's experience.
1) Both have feelings of inadequacy connected to youth and inexperience.
2) Both are making a gesture of communication towards God they have not done before
Solomon sacrificing at Gibeon for the first time as king
Joseph trying his first attempt a vocal prayer.
3) Both result in a theophany.
9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.
10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it?
11 While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
12 Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible.
13 At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to “ask of God,” concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture.
Interesting parallels with Solomon's experience.
1) Both have feelings of inadequacy connected to youth and inexperience.
2) Both are making a gesture of communication towards God they have not done before
Solomon sacrificing at Gibeon for the first time as king
Joseph trying his first attempt a vocal prayer.
3) Both result in a theophany.
Wednesday, March 23, 2016
TG - Mortality 10 / Isaiah 40:6
We begin an interesting series of references today - a passage from Isaiah and its echoes in the New Testament:
3 The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God.
4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
5 And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.
6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:
7 The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass.
8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
The context is the second coming and the events leading up to it, which Isaiah tells us will make the glory of the Lord stand out in stark contrast against the glory of man. Wrapped up as we are in human society where status and accomplishment and skill and power and wealth and fame seem so real, it is an important reminder. All of us are grass, here today, gone tomorrow. The seemingly huge gaps between us in this world disappear completely seen from the perspective of eternity. Seen in its light all of us together are but withering grass and fading flowers.
Isaiah's words parallel those of Moses after his theophany: "I know that man is nothing, which thing I had never supposed" (Moses 1:10). To a man raised amidst the wealth and power, the pomp and ceremony of Pharaoh's court, the insight must have been quite a useful corrective.
3 The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God.
4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
5 And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.
6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:
7 The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass.
8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
The context is the second coming and the events leading up to it, which Isaiah tells us will make the glory of the Lord stand out in stark contrast against the glory of man. Wrapped up as we are in human society where status and accomplishment and skill and power and wealth and fame seem so real, it is an important reminder. All of us are grass, here today, gone tomorrow. The seemingly huge gaps between us in this world disappear completely seen from the perspective of eternity. Seen in its light all of us together are but withering grass and fading flowers.
Isaiah's words parallel those of Moses after his theophany: "I know that man is nothing, which thing I had never supposed" (Moses 1:10). To a man raised amidst the wealth and power, the pomp and ceremony of Pharaoh's court, the insight must have been quite a useful corrective.
Monday, March 21, 2016
WISDOM 25 - Mormon 9:28
Again a reference from the Book of Mormon takes us to a passage that points us towards the deepest wisdom available in mortality - the wisdom of living as a disciple of Jesus Christ.
27 O then despise not, and wonder not, but hearken unto the words of the Lord, and ask the Father in the name of Jesus for what things soever ye shall stand in need. Doubt not, but be believing, and begin as in times of old, and come unto the Lord with all your heart, and work out your own salvation with fear and trembling before him.
28 Be wise in the days of your probation; strip yourselves of all uncleanness; ask not, that ye may consume it on your lusts, but ask with a firmness unshaken, that ye will yield to no temptation, but that ye will serve the true and living God.
29 See that ye are not baptized unworthily; see that ye partake not of the sacrament of Christ unworthily; but see that ye do all things in worthiness, and do it in the name of Jesus Christ, the Son of the living God; and if ye do this, and endure to the end, ye will in nowise be cast out.
Mormon exhorts us to
Running through the entire passage as a thread of contrasting color is a list of what it means to be foolish in the days of our probation -
30 Behold, I speak unto you as though I spake from the dead; for I know that ye shall have my words.
27 O then despise not, and wonder not, but hearken unto the words of the Lord, and ask the Father in the name of Jesus for what things soever ye shall stand in need. Doubt not, but be believing, and begin as in times of old, and come unto the Lord with all your heart, and work out your own salvation with fear and trembling before him.
28 Be wise in the days of your probation; strip yourselves of all uncleanness; ask not, that ye may consume it on your lusts, but ask with a firmness unshaken, that ye will yield to no temptation, but that ye will serve the true and living God.
29 See that ye are not baptized unworthily; see that ye partake not of the sacrament of Christ unworthily; but see that ye do all things in worthiness, and do it in the name of Jesus Christ, the Son of the living God; and if ye do this, and endure to the end, ye will in nowise be cast out.
Mormon exhorts us to
- hearken
- ask
- be believing
- begin
- come unto the Lord with all our hearts
- work out our salvation
- strip ourselves of uncleanness
- pray for what we really need (strength to serve and withstand temptation)
- Be worthy (act in the name of the Savior)
- endure to the end
Running through the entire passage as a thread of contrasting color is a list of what it means to be foolish in the days of our probation -
- despise and condemn
- doubt and wonder about the reality of miracles
- remain unclean
- be so focused on our lusts that even our prayers are full of them
- yield to temptation
- not be careful about our worthiness to participate in sacred ordinances
30 Behold, I speak unto you as though I spake from the dead; for I know that ye shall have my words.
Sunday, March 20, 2016
TG - Mortality 9 / Ecclesiastes 12:7
Our next scripture reference under the topic of Mortality takes us to the first part of Ecclesiastes 12.
1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:
3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
4 And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;
5 Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:
6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
The traditional interpretation of the images in this passage is that they are all metaphors for old age an death. Old age when eyesight fails and we cannot make out the heavens, the arms tremble, the legs bow, the teeth are few and unable to grind food, we can't get around, are afraid of falling, our hair is white as almond blossoms, we can't even lift a grasshopper and we lose our desires for the things of this earth. The loosing of the cord, breaking of the bowl/pitcher/wheel are all references to death.
The main lesson of the passage is to remember God early in life, when the possibilities and opportunities open to you are so much greater. For the Latter Day Saint, perhaps the most commonly used verse in this passage is our reference verse, verse 7. The spirit returning to God seems a clear reference to a time before mortality when our spirits dwelt with Him.
1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:
3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
4 And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;
5 Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:
6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
The traditional interpretation of the images in this passage is that they are all metaphors for old age an death. Old age when eyesight fails and we cannot make out the heavens, the arms tremble, the legs bow, the teeth are few and unable to grind food, we can't get around, are afraid of falling, our hair is white as almond blossoms, we can't even lift a grasshopper and we lose our desires for the things of this earth. The loosing of the cord, breaking of the bowl/pitcher/wheel are all references to death.
The main lesson of the passage is to remember God early in life, when the possibilities and opportunities open to you are so much greater. For the Latter Day Saint, perhaps the most commonly used verse in this passage is our reference verse, verse 7. The spirit returning to God seems a clear reference to a time before mortality when our spirits dwelt with Him.
Friday, March 18, 2016
WISDOM 24 - Mosiah 29:11
The next reference from footnote b of 1 Kings 3:12 leads to Mosiah 29. Here we are discussing the gift of wisdom in the arena of politics. Not a topic for an election year. When Mosiah proposed changing the government from a kingship to a rule by judges he urged the people to appoint "wise men" who would "judge according to the commandments of God."
A parallel scripture is found in D&C 98:10 where the Lord instructs modern day saints, living under a constitutional republic to seek diligently for "honest men," "wise men," and "good men" to represent them.
A parallel scripture is found in D&C 98:10 where the Lord instructs modern day saints, living under a constitutional republic to seek diligently for "honest men," "wise men," and "good men" to represent them.
Thursday, March 17, 2016
TG - Mortality 8 / Psalm 103:14
8 The Lord is merciful and gracious, slow to anger, and plenteous in mercy.
9 He will not always chide: neither will he keep his anger for ever.
10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
11 For as the heaven is high above the earth, so great is his mercy toward them that fear him.
12 As far as the east is from the west, so far hath he removed our transgressions from us.
13 Like as a father pitieth his children, so the Lord pitieth them that fear him.
14 For he knoweth our frame; he remembereth that we are dust.
Again we are reminded that the Lord "knows our frame." He understands the challenges of mortality and has compassion upon our condition "as a man pities his children." While he cannot condone wrongdoing, his mercy to wrongdoers is "plenteous." As we keep our hearts full of reverence for God - the fear of the Lord - we find the extent of his mercy for our failings and transgressions and his willingness to meet our repentance with forgiveness to be almost infinite - "as the heaven is high above the earth," "as far as the east is from the west."
9 He will not always chide: neither will he keep his anger for ever.
10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
11 For as the heaven is high above the earth, so great is his mercy toward them that fear him.
12 As far as the east is from the west, so far hath he removed our transgressions from us.
13 Like as a father pitieth his children, so the Lord pitieth them that fear him.
14 For he knoweth our frame; he remembereth that we are dust.
Again we are reminded that the Lord "knows our frame." He understands the challenges of mortality and has compassion upon our condition "as a man pities his children." While he cannot condone wrongdoing, his mercy to wrongdoers is "plenteous." As we keep our hearts full of reverence for God - the fear of the Lord - we find the extent of his mercy for our failings and transgressions and his willingness to meet our repentance with forgiveness to be almost infinite - "as the heaven is high above the earth," "as far as the east is from the west."
Monday, March 14, 2016
WISDOM 23 - Jacob 6:12
I Kings 3:12 next sends us to Jacob chapter 6, where we encounter some of life's deepest wisdom - certainly the most decisive wisdom on a mortal beings life.
Like many an Old Testament prophet Jacob is in the midst of a meditation on God's dealings with Israel and Israel's relationship with God - past, present and future. Jacob then lays out how his people (Israel) can choose foolishly or wisely.
How to be foolish
12 O be wise; what can I say more?
Like many an Old Testament prophet Jacob is in the midst of a meditation on God's dealings with Israel and Israel's relationship with God - past, present and future. Jacob then lays out how his people (Israel) can choose foolishly or wisely.
How to be foolish
- be stiffnecked
- be gainsaying
- harden your heart
- bring forth evil fruit
- reject the words of the prophets (especially those concerning Christ)
- deny the word of God, the power of God and the gift of the Holy Ghost
- quench the Holy Spirit
- Make mock of the plan of redemption
- not harden your heart
- repent
- come unto God with full purpose of heart
- cleave unto God
- enter in at the straight gate
- continue in the narrow way
12 O be wise; what can I say more?
Saturday, March 12, 2016
TG - Mortality 7 / Psalms 78:39
Our next window on the mortal condition comes from Psalms 78. In some ways you can look at this Psalm as an extended and more diffuse illustration of Mormon's meditation in Helaman 12:1-7.
The Psalmist rehearses all that God has done for Israel, from the miraculous deliverance of Exodus down to his present day, and then contrasts it with Israel's constant forgetfulness. The tale he tells is more than just an indictment of Israel, it's a catalogue of the propensities of the Natural Man.
First in the wilderness:
As Mormon tells us
1 And thus we can behold how false, and also the unsteadiness of the hearts of the children of men; yea, we can see that the Lord in his great infinite goodness doth bless and prosper those who put their trust in him.
2 Yea, and we may see at the very time when he doth prosper his people, yea, in the increase of their fields, their flocks and their herds, and in gold, and in silver, and in all manner of precious things of every kind and art; sparing their lives, and delivering them out of the hands of their enemies; softening the hearts of their enemies that they should not declare wars against them; yea, and in fine, doing all things for the welfare and happiness of his people; yea, then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One—yea, and this because of their ease, and their exceedingly great prosperity.
3 And thus we see that except the Lord doth chasten his people with many afflictions, yea, except he doth visit them with death and with terror, and with famine and with all manner of pestilence, they will not remember him.
4 O how foolish, and how vain, and how evil, and devilish, and how quick to do iniquity, and how slow to do good, are the children of men; yea, how quick to hearken unto the words of the evil one, and to set their hearts upon the vain things of the world!
5 Yea, how quick to be lifted up in pride; yea, how quick to boast, and do all manner of that which is iniquity; and how slow are they to remember the Lord their God, and to give ear unto his counsels, yea, how slow to walk in wisdom’s paths!
6 Behold, they do not desire that the Lord their God, who hath created them, should rule and reign over them; notwithstanding his great goodness and his mercy towards them, they do set at naught his counsels, and they will not that he should be their guide.
7 O how great is the nothingness of the children of men; yea, even they are less than the dust of the earth.
Helaman 12:1-7
But in the heart of the Psalm is a note of hope --
38 But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath.
39 For he remembered that they were but flesh; a wind that passeth away, and cometh not again.
The natural man is indeed an enemy to God and he who willfully persists in it will face its consequences, but (and the "but" here is everything) we have a God who took upon himself flesh, experienced the full mortal condition for himself, that he might understand us and know how to succor us according to the flesh. He remembers our mortal condition with its inherent unsteadiness and it gives rise to compassion, patience, understanding and a willingness to forgive.
The Psalmist rehearses all that God has done for Israel, from the miraculous deliverance of Exodus down to his present day, and then contrasts it with Israel's constant forgetfulness. The tale he tells is more than just an indictment of Israel, it's a catalogue of the propensities of the Natural Man.
First in the wilderness:
- rebellious and stubborn, not setting their hearts aright, not steadfast with God (v. 8)
- turning back (v.9)
- keeping not the covenant, refusing to walk in his law (v. 10)
- forgetting God's works and wonders (v. 11)
- provoking God and sinning more (v. 17)
- tempting God by asking him to fulfill their lusts (v. 18)
- speaking against God (v. 19)
- not believing nor trusting in Him (v. 22)
- even when he answered their prayers miraculously, they didn't turn their attention to God, they were "not estranged from their lust" (v. 30)
- instead of being humbled by affliction, they continued to sin and to not believe (v. 32)
- when affliction got so bad that they were compelled to humble themselves before Him, it wasn't from the heart - "their heart was not right with him, neither were they stedfast in his covenant" (v. 37)
- they provoked, grieved, tempted and limited God, and turned back, forgetting past deliverances (v. 41-2)
- tempted and provoked God
- the kept not his testimonies
- they turned back
- dealt unfaithfully
- they were turned aside
- they moved God to jealousy by worshiping other Gods
As Mormon tells us
1 And thus we can behold how false, and also the unsteadiness of the hearts of the children of men; yea, we can see that the Lord in his great infinite goodness doth bless and prosper those who put their trust in him.
2 Yea, and we may see at the very time when he doth prosper his people, yea, in the increase of their fields, their flocks and their herds, and in gold, and in silver, and in all manner of precious things of every kind and art; sparing their lives, and delivering them out of the hands of their enemies; softening the hearts of their enemies that they should not declare wars against them; yea, and in fine, doing all things for the welfare and happiness of his people; yea, then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One—yea, and this because of their ease, and their exceedingly great prosperity.
3 And thus we see that except the Lord doth chasten his people with many afflictions, yea, except he doth visit them with death and with terror, and with famine and with all manner of pestilence, they will not remember him.
4 O how foolish, and how vain, and how evil, and devilish, and how quick to do iniquity, and how slow to do good, are the children of men; yea, how quick to hearken unto the words of the evil one, and to set their hearts upon the vain things of the world!
5 Yea, how quick to be lifted up in pride; yea, how quick to boast, and do all manner of that which is iniquity; and how slow are they to remember the Lord their God, and to give ear unto his counsels, yea, how slow to walk in wisdom’s paths!
6 Behold, they do not desire that the Lord their God, who hath created them, should rule and reign over them; notwithstanding his great goodness and his mercy towards them, they do set at naught his counsels, and they will not that he should be their guide.
7 O how great is the nothingness of the children of men; yea, even they are less than the dust of the earth.
Helaman 12:1-7
But in the heart of the Psalm is a note of hope --
38 But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath.
39 For he remembered that they were but flesh; a wind that passeth away, and cometh not again.
The natural man is indeed an enemy to God and he who willfully persists in it will face its consequences, but (and the "but" here is everything) we have a God who took upon himself flesh, experienced the full mortal condition for himself, that he might understand us and know how to succor us according to the flesh. He remembers our mortal condition with its inherent unsteadiness and it gives rise to compassion, patience, understanding and a willingness to forgive.
Tuesday, March 8, 2016
WISDOM 22 - 2 Nephi 28:15
The next reference off of 1 Kings 3:12 is one that echoes the cautionary tale of Solomon's life.
15 O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord, wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell!
Wisdom and learning, goods in themselves, do not stand independent of the virtue of humility. Allied with pride, these characteristics are actually caustic, damaging the soul and alienating it from God in ways that have repercussions well beyond this present life.
15 O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord, wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell!
Wisdom and learning, goods in themselves, do not stand independent of the virtue of humility. Allied with pride, these characteristics are actually caustic, damaging the soul and alienating it from God in ways that have repercussions well beyond this present life.
Monday, March 7, 2016
TG - Mortality 6 / Job 21:26
Chapter 21 of Job focuses on one of Mortality's salient points - its unfairness: innocent babies die without even a chance of fulfilling their potential; Long life is often wasted on those who do not appreciate its opportunities; the wicked prosper; the righteous suffer; outcomes often appear to be more random than lawful.
Job assures us that justice is not, however an illusion. Some of the consequences are hidden. We focus on outward goods - wealth, health, family size, fleeting pleasures (v. 7-13). In this life, however, the wicked inwardly bear the weight of an alienation from God (v. 14-15). And in time or in eternity the full consequences of their actions do eventually catch up with them (v. 17-33).
Job assures us that justice is not, however an illusion. Some of the consequences are hidden. We focus on outward goods - wealth, health, family size, fleeting pleasures (v. 7-13). In this life, however, the wicked inwardly bear the weight of an alienation from God (v. 14-15). And in time or in eternity the full consequences of their actions do eventually catch up with them (v. 17-33).
Sunday, March 6, 2016
WISDOM 21 - 1 Kings 5:12
12 And the Lord gave Solomon wisdom, as he promised him: and there was peace between Hiram and Solomon; and they two made a league together.
Not enough data to be conclusive, but a strong hint that wisdom and peace (the establishment of real actual peace and harmony) are related. David was not a man of peace, but a man of war. His son seeks wisdom and enjoys peace throughout a long reign (until towards the end, when he abandons wisdom for his heathen wives).
Not enough data to be conclusive, but a strong hint that wisdom and peace (the establishment of real actual peace and harmony) are related. David was not a man of peace, but a man of war. His son seeks wisdom and enjoys peace throughout a long reign (until towards the end, when he abandons wisdom for his heathen wives).
Saturday, March 5, 2016
TG - Mortality 5 / Job 19:26
There is a certain sense in which a Christian's appraisal of this life is nested in his knowledge that what occurs down here on Earth is not the final scene of our drama. In chapter 19, Job acknowledges his current misery and suffering, but affirms a faith in a rightness that transcends death.
25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
26 And though after my skin worms destroy this body, yet in my flesh shall I see God:
27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.
Job's testimony of a resurrection is couched in legal terms. There is a hint, not just of a physical life after death, but of a judgment and a reckoning where hopes to be vindicated and justified.
25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
26 And though after my skin worms destroy this body, yet in my flesh shall I see God:
27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.
Job's testimony of a resurrection is couched in legal terms. There is a hint, not just of a physical life after death, but of a judgment and a reckoning where hopes to be vindicated and justified.
Friday, March 4, 2016
WISDOM 20 - 1 Kings 4:29-31
From verse 12 of 1 Kings 3, we are directed to a series of references keyed on the phrase "a wise and understanding heart." The first reference is 1 Kings 4:29-31. The passage describes, often in hyperbole, just how much Solomon's wisdom exceeded that of all he could be compared with.
On phrase sticks out to me, one that hasn't shown up yet in our discussion. The Lord gave Solomon "largeness of heart." How important largeness of heart is to wisdom. Wisdom is more than just the ability to coldly calculate the cost/benefit ratios of various options. Deep wisdom depends upon our ability to feel as well as upon our ability to think. When we see with our heart as well as our head added dimensions are revealed.
Another meaning of 'largeness of heart' is the expanded sympathy and understanding that occurs when we are able to put ourselves in other's shoes and see the world through their eyes; when we are able to consider the interests of another as if they were our own; when we see our actions towards those in need or suffering as Christ sees them - As if they were towards Him.
Largeness of Heart must be one of the distinguishing characteristics between mere intelligence and true wisdom. How many foolish "smart" men have we met, and how many are the unsophisticated and unlearned "wise"?
On phrase sticks out to me, one that hasn't shown up yet in our discussion. The Lord gave Solomon "largeness of heart." How important largeness of heart is to wisdom. Wisdom is more than just the ability to coldly calculate the cost/benefit ratios of various options. Deep wisdom depends upon our ability to feel as well as upon our ability to think. When we see with our heart as well as our head added dimensions are revealed.
Another meaning of 'largeness of heart' is the expanded sympathy and understanding that occurs when we are able to put ourselves in other's shoes and see the world through their eyes; when we are able to consider the interests of another as if they were our own; when we see our actions towards those in need or suffering as Christ sees them - As if they were towards Him.
Largeness of Heart must be one of the distinguishing characteristics between mere intelligence and true wisdom. How many foolish "smart" men have we met, and how many are the unsophisticated and unlearned "wise"?
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