Psalm 130 - Even when I can’t see you, I know you’re there!

Message Outline:

Introduction, Prayer, Scripture, Focus of text, Story, Preach, Apply,

Invite to chaplain services, Pray, Close invite

Introduction

Tony Hipszer

Spiritual and emotional care of the patients, their family and the hospital staff.

Chapel service is held in the chapel located on the 2^nd floor of the hospital Tuesday at Noon and on Sunday at 9:30a.

If you are unable to make it to the chapel, it is also broadcast on channel 10 of the hospital TVs.

Pray!!

Scripture Focus:

Even when I can’t see you, I know you’re there!

Psalm 130 NKJV

1 2 3 4 5 6 7 8

A Song of Ascents. Out of the depths I have cried to You, O Lord; Lord, hear my voice! Let Your ears be attentive to the voice of my supplications. If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, That You may be feared. I wait for the Lord, my soul waits, And in His word I do hope. My soul waits for the Lord More than those who watch for the morning— Yes, more than those who watch for the morning. O Israel, hope in the Lord; For with the Lord there is mercy, And with Him is abundant redemption. And He shall redeem Israel From all his iniquities.

Background

ASCENTS: This psalm is known as one of the fifteen “songs of ascent” which is Psalm 120 through 134.

They are a collection of songs believed by some scholars to have been used as celebration when the Israelites were released from captivity in Babylon and were making their journey back to Jerusalem in the 6^th century before Christ.

Still other scholars believe that these were praise songs sung on pilgrimage back to Jerusalem for the agricultural festivals such as Passover and the Feast of Booths.

Regardless of which set of scholars you choose to side with – today these songs are reminders of God’s goodness in the face of our troubles.

This is especially true in this psalm with the passion in which the writer is calling out to God.

TWO AUDIENCES:

The author is speaking to two different audiences: in the first four verses of the psalm God is being addressed directly.

In the final four verses, the conversation shifts from God to Israel.

Lets peer into each one individually.

1 2	Out of the depths I have cried to You, O Lord; Lord, hear my voice! Let Your ears be attentive to the voice of my supplications.

DEPTHS: What does it mean to call from the depths?

This word is typically used in reference to a body of water – so think about the depths of the sea.

Many of us have heard that the ocean floor can be a dark place – but just how dark?

The Museum of Natural History describes that light molecules are dissipated as they travel through water. Even on the brightest of days, by the time light reaches 200 meters underwater – it is completely gone.

The bodies of water they would have been most familiar with are the Red Sea and the Mediterranean Seas which are 10 times deeper.

The author is saying: I am so far down that I cannot even see – I am calling to you from the darkest reaches of my life.

I am so hurt

I am so lonely

I am so confused

Only you are able to hear me God

3 4	If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, That You may be feared.

The author continues the dialogue with God by acknowledging that God’s willingness to see past the troubles of the world so that we can understand God.

EVIL: We live in a world where evil is allowed to exist. Even the most generous and loving person is not immune to the evils of this world – but God can see past all of it.

Three Names: Interestingly, the author has addressed God in three different ways at this point in the song. The Hebrew is more obvious than the English.

Verse 1 God is called Yahweh – the divine name for God.

Verse 2 he is called Adonai – which is another powerful term for God meaning Master or Lord.

Verse 3 God is known Adonai again, but just before it he is called “Yah” – the shortened form of the divine name.

DIVERSITY: Possibly the author has highlighted the majesty and diversity of God through all these terms. Possibly the author is remembering the context when “Yah” is first used in Scripture.

Exodus 15:2

The Lord is my strength and song,
And He has become my salvation;
He is my God, and I will praise Him;
My father’s God, and I will exalt Him.

We hear the author’s cry:

LORD, I am hurting so much that I cannot see you in this situation.

But you are my strength and I praise you!

SHIFT: The author now reaches out to anyone who will listen, presumably it is Israel –

but still keeps his trust in God.

5 6 7 8

I wait for the Lord, my soul waits, And in His word I do hope. My soul waits for the Lord More than those who watch for the morning— Yes, more than those who watch for the morning. O Israel, hope in the Lord; For with the Lord there is mercy, And with Him is abundant redemption. And He shall redeem Israel From all his iniquities.

ALL of ME:

I wait – Every ounce of my being waits (soul)

In His word I hope

HOPE:

The deeper meaning behind this word is waiting, enduring, longing for, pleading.

WATCHMEN: Their role is to protect the city – pretty scary for those who have night duty.

·        Reminds me of Alaska. Was there a bear? Who knows?

·        Watchmen are in the midst of darkness, expecting trouble but hoping it never comes.

·        Morning light, when they can see and the enemies are chased away.

·        They KNOW morning will come, but for now – they wait anxiously.

Similar message, different audience, same focus:

While in the midst of despair they anticipate God's lovingkindness.

Complete, unconditional, unfiltered love.

Apply (Took)

I don’t know why you are in this hospital listening today.

Perhaps you’re a patient awaiting a diagnosis and treatment.

Perhaps you’re visiting where you sit hopelessly trying to care for a loved one who is scared and hurting – all while balancing life and home.

Perhaps you are one of the many staff members who have dedicated their lives to helping people in the midst of their physical pains.

Day in and day out you see suffering before the healing.

Whether is it right now, recently past or sometime in the future – you will find yourself in the depths of darkness where you think no one can see you or hear you.

TEACH: This psalm teaches us a few things:

It is okay to cry out to God, pleading for his help.

But while you are, wait in anticipation of God’s goodness and lovingkindness.

Francesca Battistelli

There's nothing worth more
That could ever come close
No thing can compare
You're our living hope
Your presence, Lord

[Chorus:]
Holy Spirit, You are welcome here
Come flood this place and fill the atmosphere
Your glory, God, is what our hearts long for
To be overcome by Your presence, Lord

As difficult as it may be, remind yourself of the times in your life where he sustained you – then praise God and wait for Him!

CLOSING:

Before we close, let me remind you that there is always a chaplain available here.

Let your nurse know.

Prayer, listen, keep you company.

PRAY!

Baha'i Worldview Research

Hello everyone: My name is Tony Hipszer. I represent a small team of graduate students that desires to study the worldview perspectives of people who are Baha'i friendly (current members, former members, or seekers). The technical term for the study is "Ethnography," but you might think of it as cultural anthropology research.

We invite you to participate in our study by agreeing to an interview where we will ask you questions about your understandings of origins, power, destiny, truth and good vs evil. The interviews generally take 60-90 minutes. If you live within driving distance of Columbia, SC we would prefer to meet in person - and we can treat you to lunch or dinner in appreciation for your efforts. If the distance is too great, we are able to chat via phone, Skype or some other electronic means.

To learn more on how you can help us, email Bahai.Ethnography@outlook.com or call 856-889-0265. Please leave a message if I do not answer.

In the interest of transparency, my teammates and I are Christian theology majors (M.Div. and MA) however this is research only and not an attempt to evangelize. I personally am a M.Div. Chaplaincy student who graduates next year. I intend to apply the results of my learning in this project practically – as a chaplain, I will encounter people of many faiths. This study will enable me to represent the presence of God and care for people in a way that does not violate their heartfelt beliefs, or mine.

I look forward to hearing from you!

God bless!

Thanks – T

THEOLOGICAL THEME STUDY ON THE USE OF “WORLD” (κόσμος) IN THE GOSPEL OF JOHN

Introduction:

Jesus was with the Father from the beginning, when the world was created in perfect order (Gen 1-2). Adam was given dominion over the world, and it quickly became evil (Gen 3). The world needed help; that was proven over and over again. The kind of help that only the divine savior can provide. Jesus came into the world, not to condemn it; he came to save the world (John 3:16-19). Yet, the world hated him even though they did not hate those who the Father gave him, at first (John 7:7). The world eventually will hate them too (John 15:18-19). Jesus never became part of the world but he ate, slept, walked and taught in the world. The world hated him but he saved the world. When Jesus prepared to leave the world, he prayed to the Father about those who would be left behind in this world (John 17).

Are you confused yet? It is easy for that to happen! John the Apostle wrote this Gospel to tell everyone about Jesus’ love so that they would believe, and therefore have life in his name (John 20:30-31). While it is said that John wrote simply, he also was very deep in some of his poetic techniques. In this case, using imagery and repetition as a tool to communicate different understandings of a commonly used word: “world” from the Greek root kosmos (κόσμος). This document will look at the various uses along with the deeper theological reasons for the each use. Also, this document will suggest to the reader ways to discern which is being used. However, the suggestion is not intended to be a fool proof formula but instead a general guideline to consider as you read John’s Gospel.

John’s Use of “World” (κόσμος):

John uses kosmos, or a variant based on the same root, 78 times in 57 verses to tell his Gospel story. It is easy to conclude from this ratio that John often repeats kosmos in a verse. John 15:19 has five occurrences, which is the highest individual count, and one of the marquee messages on the subject from this Gospel. The most common encounters are quotes of Jesus, which is host to 64 mentions. Most of these are seen in the chapters where Jesus focuses his attention to preparing his disciples prior to his crucifixion. Jesus speaks of the world 41 times in chapters 14-18; interestingly 18 of those are in dialog with the Father in his high priestly prayer (John 17). Seven other times we see the term from the voice of others, including John the Baptist, brothers of Jesus, Judas (not Iscariot), the Pharisees and Samaritans. In addition to quotes, John the Apostle himself uses kosmos seven times as the narrator. A detailed list of the occurrences, along with analysis information, is included in Appendix B with a summarized view in Appendix A; a simple list with only the text from the verses is in Appendix C.

A popular Greek lexicon, commonly referred to as BDAG, lists eight major definitions within the range of meaning for kosmos: adornment, orderly arrangement, the universe, beings greater than animals,[1] the earth, humanity, human system of values, and totality of an entity.[2] John, whether his own voice, or quotes of others, makes use of four of these. Definitions 3 and 5, the universe and the earth, are combined for this study into one category called Creation; next is Humanity from definition 6, followed by Institution to represent definition 7, the human system of values. The chart in Appendix A shows the summary.

John’s Gospel presents few exact uses of “world.” His closing verse is possibly the only one that a definition can be determined with precision. In it, he mentions the vastness of Jesus’ works; if all were to be written down, the “world” could not contain it all (John 21:25). Therefore, viewing this study in light of the BDAG analysis seems too simplistic; further consideration is needed.

Using additional Logos Software tools, there are other means of categorizing the encounters with kosmos. The Louw-Nida Lexicon has a similar list of definitions to that of the BDAG, but they look at verses differently.[3] For example, John 14:17 is thought to be of the system of values definition from BDAG, but is listed in the humanity category by Louw-Nida. In fact, most of the encounters are classified in this way, 56 times in total which is more than double that of the BDAG approach.

The purpose of this document is not to present the findings purely through the lens of data analysis, however the data can be an aid to understanding the intent of the author. Looking at a cross section of these various approaches has revealed that there is overlap in the definitions that produced the conflict. As evidence, Institution is a valid category for John 14:17 because the system of values of the world does not see the Spirit of truth. However, humanity is also valid because that system of values is comprised of the attitudes and beliefs of its members, hence mankind. Mankind is also a component of the Creation verses so we see conflicting application there as well. In fact, symbolism and dual meaning is one of John’s signature writing techniques.[4] The point of this is to say that regardless of whether John is discussing creation as a whole or a system of values, man is the center of it; and man is inherently evil. The details of John’s use of kosmos will be presented in light of this finding.

An evaluation of a few passages may help understand their dualistic nature. Chapter 3 contains three verses that use “world,” starting with what is arguably the most famous of them all: John 3:16. To analyze, let us change a few of the words in the first part of that verse. Instead of “For God so loved the world” exchange world with some of the other options. Does God love the earth? Or the universe? Probably not since it has no emotion and is not created in his image. Does God love the system of values of this world? Certainly not; it is evil and works against God! Therefore, we can conclude the message here is that God loved humanity so much that he gave his only son.

The next verse is trickier. Did God send his son into humanity? Or into the earth (or creation)? Probably creation because of the context of the next section. He was not sent to condemn humanity, but to save it. If Jesus had been sent into humanity, then not all of humanity would need to be saved, nor would it be possibly to condemn it all. Likewise, if one were to consider this passage in light of the system of values of society, it is easy to conclude that Jesus did come to condemn it. The system of values, as constructed by mankind, is evil and inherently against God.

A similar approach is valuable for the “world” passages in John 15:18-27. In them, Jesus is warning his disciples of imminent turmoil in their lives. He poses the possibility that the “world” may hate them with a reminder that the “world” first hated him. The earth is not capable of hate, so in this case the two reasonable choices are humanity hates them, or the system of values hates them. Either choice is acceptable, but even more acceptable is the idea that the disciples will be hated by the portion of humanity that participates in the system of values that ignore God. Why? Because Jesus chose them “out of world,” meaning they no longer follow the values of society, but instead are following the values of God in Jesus.

Note the idea that one can be “in” the world, while also being “not of” it. Stated another way, you can be an active member of humanity, but not a participant in the attitudes and actions that comprise the system of values for the majority. Instead, you can choose to follow Jesus and be a participant in the system of values for God. Clearly John speaks not just to his contemporaneous audience but also to us, and all of the world! Pun intended.

Other Writers’ Use of “World” (κόσμος):

The theological concepts of kosmos are most broadly defined by John’s works. There are 102 occurrences between his Gospel and the three letters credited to his name.[5] This is more than half of the total for the whole New Testament! No other Biblical author provides as diverse a view as John. However, although not Biblical, Philo is an interesting author to consider. His first century works present world as something that can be seen as well as something that can be emotionally experienced.

Up to the point of Philo’s work, the concept of world was that of arrangement, order and beauty. All of that which can be seen and described. Philo introduces another world though[6]. One that cannot be seen but can be “perceptible to our invisible conceptions.”[7] His purpose, it seems, was to explain the mysteries of God using Moses as the expert witness and authority as an apology against the Stoic philosophers that ascribe to a one visible world concept.

This other world is one of indescribably beauty. Just as “this world” is the residence of the animals, fish and birds, the other world is inhabited by the angels and God. These two worlds share one important attribute though; they are both the creation of a sovereign God, the one king of all. The world we cannot see, but can experience is the one worthy of our attention and not the one where the sun, the moon and the things of the earth become the object of worship. Philo wanted his audience to come to the same conclusion as Moses; through the experience of this other world, that he called heaven, it would “further excite the desire [we feel] to become acquainted with the living God.”^[8]

The similarity between John’s presentation of world and that of Philo is found in the system of values. Both worlds have values; the values of the seen world and the values of the world of God. John and Philo also present the idea that a person can experience both worlds. Although Philo would likely say one through sight and the other through comprehension. The apparent difference is in the role humanity plays in the two worlds. John would likely say that mankind is a contributing member of the system of values in society where Philo might say that we are simply a victim of circumstances. However and more importantly, both would say that the world of God, being heaven, is one that can be known and we should be excited to know.

John’s Contribution to Biblical Theology:

John’s distinct contribution to the world theological theme is distinguishing between physical presence and emotional connection. He presents the most diverse uses of kosmos.[9] John broadens our understanding of our role in what can be seen and what can be experienced. We discover that we can be somewhere but not be participant to the attitudes and activities that are normal in that physical setting.

The other significant contribution from John is in the limit of our role. Specifically, Jesus as the mediator; without him, our participation is impossible. This is evident from Jesus’ high priestly prayer to God the Father (John 17). Jesus revealed the name and the word of God to those who the Father had chosen for himself (v6). Jesus was their protector and is now calling on the Father in preparation for Jesus’ return to heaven (vv11-13). Those who belong to Jesus are not participant in the system of values of society, just as Jesus is not (v16). His disciples are united with Jesus, just as Jesus is united with the Father; it is Jesus’ prayer that those who believe in him are also one with the Father (vv20-21).

Conclusion:

John makes it clear that there are multiple worlds. There is the physical world; the earth we walk on and the universe we can see. Then there are the two worlds defined by their system of values; the values of mankind in opposition to God and the values of God himself. Standing in the middle, figuratively, is us as people. To which world do we belong? What value system is the one that is good and right? The one of God, of course!

How do we know which world is which as we read John’s works? Read it slow and consider it in terms of the bigger context. Pay close attention to the prepositions used: in, of, into, and from for example. Study the passages and substitute alternate words within the range of meaning so as to bring clarity to the text. This is practical advice for any Scripture reading venture, but especially true of John and his symbolic approach. Most importantly, pray for help from the Holy Spirit who was sent to us to reveal the truth of sin, righteousness and judgment (John 16:7-15)!

Always remember Jesus’ desire is for him to be known and through him, the Father be known. This desire transcends time through his unity with us and ours with the Father. Through our unity, we are to carry on the message – so the whole world may believe!

‘The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.’ (John 17:22–26, ESV)

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[1] Implying humans and angels.

[2] William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (Chicago: University of Chicago Press, 2000), 561-2.

[3] Johannes P. Louw, and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, (New York: United Bible Societies, 1996).

[4] Thomas R. Schreiner, New Testament Theology: Magnifying God in Christ, (Grand Rapids, Mich.: Baker Academic, 2008), 91.

[5] J. Guhrt, “Κόσμος,” Edited by Lothar Coenen, Erich Beyreuther, and Hans Bietenhard, General Editor Colin Brown, New International Dictionary of New Testament Theology, vol. 1, (Grand Rapids, MI: Zondervan Publishing House, 1986), 521-6.

[6] Charles Duke Yonge translator with Philo of Alexandria, The Works of Philo: Complete and Unabridged, (Peabody, MA: Hendrickson, 1995).

[7] Ibid., 866-79.

^[8] Ibid., 867.

[9] J. Guhrt, “Κόσμος,” New International Dictionary of New Testament Theology, vol. 1, 523.

Kenya Mission - Week 2, Mlolongo Purifier

Hello again folks! God continues to sustain and bless us during this adventure. This week we ventured to Mlolongo which is considered a sister city to Nairobi. It is about a 30-45 minute car ride from our host's home in the "South C" district. Mlolongo is a very urban setting centered around a truck weigh bridge area. The main road is paved, but only the main road. Dirty, mud and huge ruts meet you as soon as you turn off. Unlike our work in Kamnoit, the Mlolongo site is home to a mixture of tribes.

Our workshop activities here were much the same as the Teso tribe site - personal hygiene, water purification, Bible studies and evangelism training. The biggest difference was our ability to spend more time with this group given their proximity to our sleeping site; plus we were able to adapt the programs to apply the things we learned last week. For example,  we added two segments to the evangelism worshop. In addition to explaining the purpose and process of sharing testimonies,  we offered them a craft to make bracelets or necklaces with the evangelism colors: blue, green, black,  red, white and yellow. The third segment was a role playing activity where they broke into groups and led their peers to Christ through testimony and the sinners prayer. It was such a blessing to see the aprehension shift to boldness as time passed. 

Here is what you'll see in the link below: Tony and the church leaders "harvesting" rocks from the currently dry riverbed for the filtering barrel; outside and inside images of the church building; images of the town surrounding the church; the craft circle making the color beaded artwork; the humble stoves they use to make tea, rice and beans for 50-60 people at one time; us teaching and the beautiful people of Mlolongo!

Mlolongo church pictures

Please copy and paste if the link above does not work:

http://s1373.photobucket.com/user/Tony_Hipszer/slideshow/Kenya%202014%20-%20Mlolongo%20Purifier

Kenya Mission - Week 1, Teso Tribe Purification

Blogging has been difficult obviously. Our trip is a joy although strenuous.  After two days of air travel, and an administrative day to exchange cash and get supplies, we set out for the first water purification site. 

It started with an 10 hour bus ride over mostly bumpy roads. There are no highways in Kenya. The roads that are paved are mostly one lane each way, except the occasional passing lane when climbing steep hills. Every road is bumpy - either due to erosion or due to speed bumps for pedestrian safety. We arrived too late to do anything except eat and sleep. 

The next morning we went to the village which was a 45 minute taxi ride (south of Malaba) over all dirt, even bumpier roads into the middle of nowhere to a little community. We found grass huts with mud walls and a little church with mud walls and half a roof. And wonderful, gracious people who greeted us lovingly. They were totally grateful for our presence and for God's provision.  We were a big attraction as most of the villagers had never even seen a white person, let alone met or touched one. We worshiped with them - it was amazing. No Powerpoints, no instruments, no praise team - just joyous, loud, genuine praise for the King!  Psalm 47:1-2 came to minds while joining their worship, "Clap your hands, all peoples! Shout to God with loud songs of joy! For the Lord, the Most High, is to be feared, a great king over all the earth." We have a video, but not enough bandwidth to upload until we get home.

After worship, I gave a sermon equating water as sustainer of life on earth and heaven the sustainer of life everlasting - all because God provides. God provides water here, and Jesus provides everlasting life. My Hebrew came in handy linking water and heaven, myim and shamyim. Cindy then gave a great lecture on knowing how to listen to God using several passages that inspired people to read Scripture and allow the Holy Spirit to lead in our lives. Earlier in the day, Cindy taught them how to evangelize using the evangicube. A few of them took right to it and started going through the village sharing their testimony. Cindy also gave a two part workshop on family relationships, specifically husband and wife roles plus children roles. 

Oh yeah, we taught them how to use the water purification system, about personal hygiene and so forth. The personal hygiene segment included a lesson on how to make liquid soap using water combined with chemicals that can be sourced at local shops. We also thought them how. To make a "TippyTap" which is a hand washing station using recycled bottles as the water holder. A must have for any outdoor kitchen or latrine.

It was an awesome few days.

The link here is a subset of pictures from this site, below it is Cindy's recap of the photos:

Teso Tribe pictures

Paste the text below into your browser if the link does not work: 

http://s1373.photobucket.com/user/Tony_Hipszer/slideshow/Kenya%202014%20-%20Malaba%20Purifier

These pictures show the 1st water purification system we helped to install in the village of Kamnoit in Amukura which is near Malaba on the border of Kenya and Uganda. This will offer the Teso tribe pure drinking water for many years. You will see the church which is in the process of being built with mud walls, the women preparing our lunch, some women cleaning rocks for in 1 of the tanks, the children of the village, the making of a tippy tap, the bus route which took us 10 hours of travel and me with a chicken (I will tell that story)...

The chicken story: on our last day after I came out of the latrine, one of the tribesmen saw me. His home, a cone shaped mud hut, was across the path. He said Cindy! Welcome to my home! I said thank you! The woman with me told me that it was quite an honor for someone to welcome me home as if I lived there. He invited me to come into his home to see it and he wanted to find me a chicken. He actually gave me a live chicken! I had to accept it cause it would have been dishonorable not to! After spending the night on the roof of the hotel, we put her on the bus. They put it under the bus with the luggage. When we got to our luggage 12 hours later, we had an empty box! She had chewed her way out and they had to go into the compartment to get her! Our hosts will keep it until it is big enough to eat! We named her Miss Chucky!

Don’t just submit to God’s will – welcome it! But make sure to do your part…(1 Chronicles 19:10-13)

How often have you heard that we need to submit to God’s will?  As Christians, we hear this theme in many contexts – through our prayers, in the face of key decisions – when consoling those suffering a great loss.  These directives can lead to a mental picture of removing ourselves from the equation completely – thereby allowing God complete control without any intervention from us.  Just get out of God’s way and let Him take care of it! 

While it is true that we are to bow to God’s will, the passage for today goes further. It goes further in that we are to participate in God’s will to the best of our abilities – but then we are to seek out God’s will in the situation, not just separating ourselves through submission.  God’s Word…

“When Joab saw that the battle was set against him both in front and in the rear, he chose some of the best men of Israel and arrayed them against the Syrians. The rest of his men he put in the charge of Abishai his brother, and they were arrayed against the Ammonites. And he said, “If the Syrians are too strong for me, then you shall help me, but if the Ammonites are too strong for you, then I will help you. Be strong, and let us use our strength for our people and for the cities of our God, and may the Lord do what seems good to him.”” (1 Chronicles 19:10-13 ESV) 

Fyi - This scene is also described in 2 Samuel 10:11-12.

A little background is in order.  David is now king over Israel; Jerusalem has been captured and made the capital; a few battles have been completed with the Philistines and an alliance was formed with Hiram of Tyre.  Israel’s government is established and orderly - “So David reigned over all Israel, and he administered justice and equity to all his people.” (1 Chronicles 18:14, ESV).

Nahash, the king of the Ammonites recently died and David sent condolences to his son Hanun.  Hanun’s leadership convinced him that David’s men were spies and so they shaved them and cut the bottom of their clothes so that their butts were exposed – and sent them cowering back to Jerusalem.  David he incepted his crew and offered them protection and asylum to avoid more humiliation. 

Of course this made David quite mad – and the Ammonites knew it!  So they mustered their fighting forces and hired mercenaries to help.  Verse 6 tells us that Hanun paid 1,000 talents of silver or 75,000 pounds – which is valued at $36 million at today’s market value ($30/oz as of 12/28/2012).  It is a huge sum to pay – all because they misinterpreted David’s gesture of good will!

David then sent his armies to ward off any attacks – with Joab at the helm. Picture the scene in v8-9 – an army of 32,000 chariots, standing at the gate of the city - kings from other lands at a distance opposite David's army (see 2 Sam verses for clarity).  

From Logos Deluxe Map Set

Surrounded, Joab divided into groups for battle –

“When Joab saw that the battle was set against him both in front and in the rear, he chose some of the best men of Israel and arrayed them against the Syrians. The rest of his men he put in the charge of Abishai his brother, and they were arrayed against the Ammonites.” (1 Chronicles 19:10–11, ESV).

David’s leaders could have very easily thrown up their hands in the face of this adversity – and declare that this was in God’s hands now because it was beyond their capabilities.  They did not however – they relied on the talents God gave them through their previous experiences at war. 

“And he said, “If the Syrians are too strong for me, then you shall help me, but if the Ammonites are too strong for you, then I will help you.” (1 Chronicles 19:12, ESV)

Joab and Abishia did what they could given their resources and their talents as military leaders - and they agreed to help each other if they got into trouble with their respective duties.  So, they not only trusted their God given talents - but also trusted each other.

Most importantly they acknowledged the sovereignty of God and desired the will of The Lord.

“Be strong, and let us use our strength for our people and for the cities of our God, and may the Lord do what seems good to him.”” (1 Chronicles 19:13, ESV) emphasis mine.

How can we use the teaching in 1 Chronicles and 2 Samuel in our lives today? 

First – be sure to do what you are able with the talents God has given you.  Do you know what those talents are? We all have God given capabilities in the form of natural talents and all Christians have special talents from the Holy Spirit!  If you’re not sure, maybe it is time to take a Spiritual Gift Inventory. Ephesians Four Ministries has a free evaluation tool.  It is our obligation to know and use the Gifts to edify the Body (1 Corinthians 12).

Next, trust your partnerships – never go it alone!  Partners come in many forms – your spouse or other family members, friends from small group, etc.  Maybe you don’t have all the talents needed to tackle the challenge – but God certainly equipped someone with the means to aid you. 

Most importantly, call on the will of God and trust that He is able to see you through – “…and may the Lord do what seems good to him”. 

Allow Him to be the guide through the adversities of life!

In addition to The Holy Bible, A Harmony of Samuel, Kings and Chronicles (Crockett, William Day & Beecher, Willis Judson) was used as a reference in this blog.  Both available resources in Logos Bible Software v4.

Christians: We should also celebrate Hanukkah!

The celebration of Hanukkah, otherwise known as the Festival of Lights or the Feast of Dedication is often seen as only relevant to the Jewish faith and therefore not to be observed by Christians. Sure, we’ll politely greet our Jewish friends with “Happy Hanukkah” when seasonally appropriate, but most would never consider celebrating along with them. 

I had been inspired to research the topic a bit more recently and have concluded that not only is Hanukkah something we can openly observe – it also presents opportunities for us to be witnesses for Christ! 

I admit this blog is a little late in coming – however I think the subject is still top of mind enough to be worthy of sharing.  I hope this discovery warms your heart as much as it has warmed mine during the research. 

My Inspiration:

Our youngest daughter, Megan, has a couple new roommates at college this year.  While she gets along with all of them, one in particular appears to have become her new best friend. Her name is Ariel – they socialize together, they study together, they participate in each other’s clubs and interests - they seem to do most everything together.  In fact, Ariel has been around our house so much that she’s become a part of the family.  She is a delightful woman and we really love seeing her!

Ariel was raised in a family that follows the Jewish traditions.  Ariel has been taking the time to share her traditions of Hanukkah with Megan and with us during this festive season.  Those discussions have caused me to do some thinking about Hanukkah and the role that it possibly played in the formation of Christianity.  After all, my Lord and Savior is a Jewish Carpenter! 

So I wonder what Jesus followed as it relates to those traditions?  I did some research and there is only one mention of Hanukkah in Scripture – John 10:22. Holman refers to it as Hanukkah, however most translations refer to it as the Feast of Dedication or the Festival of Lights.

“At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus was walking in the temple, in the colonnade of Solomon.” (John 10:22–23, ESV)

(NOTE: The apocryphal book 2 Maccabees and the Babylonian Talmud document the events leading to Hanukkah and the celebration itself.  John is the only mention in the 66 books of the Old and New Testament.)

At first pass, it appeared to me that it was there only as a reference to the time of year.  Me thinks I was wrong – but more on that later.  So anyways, Ariel has given us a little information – like why it lasts eight days.  It had something to do with a miracle where the Temple lantern (Menorah) burned for eight days with only a one day supply of oil.  This was the extent of the explanation we received. 

What is Hanukkah?

Hmm – seems like there should be more.  And there is – upon research, I learned that Hanukkah is a celebration commemorating the restoration of the Temple worship and traditions as a result of the Jewish revolt led by Judas Maccabees in 168 - 165 BC.  The revolt was a response to years of oppression at the hands of Seleucids who are descendants of Alexander the Great.  Alexander is credited for expansion of the Greek culture (Hellenism) and was a known for his infrastructure feats (roads, bridges, etc) that enable his conquests as well as the expansion of Greek language along with the culture.

Basically, Alexander the Great’s Generals entered into a power struggle after his untimely death (311 BC) which resulted in multiple kingdoms and leaders – most prominent in this story is Ptolemy and Seleucus.  Judea was originally in the control of Ptolemy, but fell to the Seleucid’s in 200 BC.  Temple leadership was perverted during this time – sold to the highest bidder as part of Hellenization. 

Antiochus IV’s actions were the straw that broke the camel’s back however.  He instituted a stern Hellenistic campaign – making possession of a Torah a capital offense!  He outlawed circumcision, built altars of Greek gods, sacrificed unclean animals – he even placed a representation of Zeus on the Temple altar!!

Enough was enough!  In steps Judas Maccabees and his army of Jewish nonconformists – they defeated the Seleucids, destroyed the pagan altars, circumcised the boys and cleansed the Temple (Lange, The Illustrated History of the Jewish People).  Part of the Temple cleansing was to destroy the jars of oil that were contaminated and restart the Menorah with purity.  A problem however - they found only one sealed jug which is a one day supply.  Tradition holds that the lamps burned for eight days which is the amount of time needed to acquire more pure oil.  So, God made sure that the Temple worship process was secure even though the resources would have been exhausted – hence the miracle and reason Hanukkah is eight days.

So, what does this mean for Christians?

Possibly we could look at the Maccabean revolt and subsequent restoration of the Temple worship to be included in the list of catalysts that made the timing of Christ’s presence on earth the perfect one.  For example, Alexander the Great is certainly a catalyst!  His conquests enabled wide spanning routes so that world trade was commonplace.  Greek culture – and a common language made timing right as well.

He was brilliant and an enabler to a modern society. Alexander meant those things for his power and conquest – but as Paul teaches us, “And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28, ESV).  The roads used for conquest became the same roads that Peter and Paul and others used to spread the Gospel!

There is another aspect of the political climate at the time.  Jesus came back addressing both Jews and gentiles. Alexander’s roads and the Hellenistic culture gave Jesus plenty to talk about with the gentiles – the Jewish people were addressed as well and the Maccabean revolt was the catalyst.

Bible following Jewish people were politically insignificant prior to the revolution.  They were oppressed at the hands of the Seleucids – no voice, no power.  The atrocities had gone too far and finally God’s chosen people revolted and reclaimed the Temple – the most important aspect of their connection with God!  They restored the traditions and worship practices whereby the political climate was changed. 

The Jewish people were a force to be reckoned with now.  They had proven that they can conquer and can overcome tyranny.  Maccabean control was short lived, however the stability of the Temple worship and the clout of the High Priest remained intact.  Future leaders over Jerusalem decided the best path to lasting peace was to permit the Jewish hierarchy of leadership to continue.

The Festival of Dedication can be seen as a contributor to bringing about the Church age.  Had the religious leaders of the time not had some clout –some power – they would have never been able to incite the crowds and influence Pilot to crucify Jesus.

If Jesus did not have a complete way to be considered the radical against the Jewish leaders and the Roman government, and if it would not ultimately led to His crucifixion, then the time would not have been right.  Interestingly, the section of Scripture that references Hanukkah is one where Jesus declares His deity while in the Temple – “I and the Father are one” (John 10:30 ESV)!  The timing of that declaration in line with Hanukkah is clearly not a coincidence.  The glory of God returned!!!

Next Steps for us All:

Hanukkah is a festival that Christians can celebrate along with the Jewish followers.  And if we were to follow it more openly and positively – embracing it – it could lead to conversations that would give us permission to explain our connection as well as explain why we have hope of everlasting life.  We can explain how the story of Jesus is true and real – and that He came to save us from the spiritual death we deserve. 

Would this open doors?  I think it would.

So, celebrate Hanukkah for what it is – the restoration of the Temple traditions, as well as the restoration of political clout for the Jews which was an enabler for the timing of Jesus’ teachings and crucifixion.  Secondly, celebrate Hanukkah as a means to opening doors. 

Why are you Christians celebrating Hanukkah?  I’m glad you asked – let me tell you.