tag:blogger.com,1999:blog-68164692024-03-07T04:54:21.746-05:00Terry Pruitt's BlogThoughts on Christianity and other random parts of my life. I wrote a journal for years before I started blogging and this blog is a natural extension of my journey. pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.comBlogger841125tag:blogger.com,1999:blog-6816469.post-11192350131554622772024-02-24T10:14:00.000-05:002024-02-24T10:14:39.993-05:00Electronic Form of the Bible<p>The Scriptures are changing. I am not talking about the content or the canon. I mean the form of the Scriptures are changing. People may be listening to the Bible as a podcast or audio book rather crack the cover of a bound set of pages as a book. There has been changes to the form and availability of Scripture. The Old Testament in the ancient world was a scrolls. The Scroll limited the length of the work. Eventually the Scripture was recorded as a book. The whole of the Bible could be gathered in one collection as one book. However these were copied by hand. The printing press changed the Bible from a hand copied book to a mass produced book. No longer was the Bible the property of a church or a rich person, a less wealthy person could own a Bible. People could read the Bible in their home. They could check what their pastor was saying in the sermon. Today many people are feasting on the Bible in through various electronic forms. Not only do people listen to an audio form of the Bible, Bible software means that people can access instantaneously word search, original language tools, and compare translations. Using a cross reference system is no longer a long tedious journey of flipping back and forth in the Bible. With Bible software hovering over a reference often shows the verse and clicking on the text takes the reader to the passage. <br /></p>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com1tag:blogger.com,1999:blog-6816469.post-70779958860158099702022-06-20T13:10:00.002-04:002022-06-20T13:10:36.356-04:00Called to Suffer<p> </p><p class="MsoNormal">The post-modern quest to follow one’s dream calls one to
sacrifice to the idol named self.<span style="mso-spacerun: yes;"> </span>The Biblical
quest to fulfill one’s calling it to receive a burden given by God. <span style="mso-spacerun: yes;"> </span>(Isaiah 13:1; 17:1; Nahum 1:1) The first
aspires to embrace the pleasure of victory; the second is to shoulder responsibility
which will cause suffering.<span style="mso-spacerun: yes;"> </span>That
suffering may or may not give victory.<span style="mso-spacerun: yes;"> </span><o:p></o:p></p><p class="MsoNormal"><span style="mso-spacerun: yes;"><br /></span></p><p class="MsoNormal"><span style="mso-spacerun: yes;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhSXHxCxL4jJz5i6bbOi8Gv48nwYaFI-bQ3YQxnUmUQam-benAml5OP-0f1nzDob39sNgrNaacVXlm8NJwFxuO-B45wTZpu1cVTMfLJyrYs_VBDDKW4r-Gs649O81nFmMzF3h1rIF2AoO0UwqX58oPNKfH25cjyQOoF80tdWLsAMLMXb9HY1SU" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="1080" data-original-width="1920" height="180" src="https://blogger.googleusercontent.com/img/a/AVvXsEhSXHxCxL4jJz5i6bbOi8Gv48nwYaFI-bQ3YQxnUmUQam-benAml5OP-0f1nzDob39sNgrNaacVXlm8NJwFxuO-B45wTZpu1cVTMfLJyrYs_VBDDKW4r-Gs649O81nFmMzF3h1rIF2AoO0UwqX58oPNKfH25cjyQOoF80tdWLsAMLMXb9HY1SU" width="320" /></a></div><br /><br /><p></p>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-48885747285474838462022-06-04T15:38:00.003-04:002022-06-04T15:38:46.968-04:00Was the New Testament Letters Only Written to Male Brothers? <p> </p><p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;"><b>Question:<span style="mso-spacerun: yes;"> </span></b>Was the Bible written to men only and not to
women?<span style="mso-spacerun: yes;"> </span>Some teach that the New Testament
letters address brothers exclusively.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;"><b>Executive
Summary Answer:<span style="mso-spacerun: yes;"> </span></b>Women and men share in
the blessings of the gospel, Scripture was written for both women and men. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">So God
created man in his own image, in the image of God he created him; male and
female he created them. (Gen. 1:27 ESV)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;"><b>Answer:<span style="mso-spacerun: yes;"> </span></b>The Bible recognizes differences between
genders but also recognizes the commonality between male and female genders.<span style="mso-spacerun: yes;"> </span>The book of Proverbs is written to sons to gain
wisdom.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">“Hear,
my son, your father's instruction, and forsake not your mother's teaching, for
they are a graceful garland for your head and pendants for your neck.” <span style="mso-spacerun: yes;"> </span>(Prov. 1:8-9 ESV)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">The book
of Proverbs was written in order to teach young men wisdom. <span style="mso-spacerun: yes;"> </span>Even so, often it is the female gender that
teaches wisdom.<span style="mso-spacerun: yes;"> </span>Early in the book, the male
gender, a son, is to embrace the teaching from a member of the female gender,
his mother.<span style="mso-spacerun: yes;"> </span>Also, wisdom is repeatedly
personified as a wise woman teaching. <span style="mso-spacerun: yes;"> </span>(Proverbs
3:13,14; 4:5-13; 7:4,5; 8:1-36)<span style="mso-spacerun: yes;"> </span>The
culminating example of wisdom is the woman in Proverbs 31.<span style="mso-spacerun: yes;"> </span>Post-modern Christians often discuss the woman
in Proverbs 31 as a passage directed at women, however, the beginning of the
book tells the reader that the original audience is young men who are to learn
wisdom. We know from Proverbs 1:8-9 that the woman in Proverbs 31 is an example
to men.<span style="mso-spacerun: yes;"> </span>She is an example to me, a man.<span style="mso-spacerun: yes;"> </span>She is industrious.<span style="mso-spacerun: yes;"> </span>I, as a male Christian, should follow her
godly example and be industrious.<span style="mso-spacerun: yes;"> </span>She is
wise to plan her work to prepare for the future.<span style="mso-spacerun: yes;"> </span>As a male Christian in the 21st century, I am
perhaps not going to spin clothing for my family, but I should prepare with
adequate financial planning for my wife and I so we do not become an avoidable
burden to our children and the community.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Bookman Old Style, serif;">The
Hebrew arrangement of the Old Testament has both Proverbs and Ruth in the
section commonly called the Ketuvim (Writings). Proverbs 31 is followed
directly by Ruth.</span><span style="font-family: "Bookman Old Style", serif;"> </span><span style="font-family: Bookman Old Style, serif;">Those who arranged the
Hebrew Old Testament may have been saying that Ruth is an exemplar of the godly
woman described by Proverbs 31.</span><span style="font-family: "Bookman Old Style", serif;"> </span><span style="font-family: Bookman Old Style, serif;">Ruth’s
godly example applies to both men and women.</span><span style="font-family: "Bookman Old Style", serif;">
</span><span style="font-family: Bookman Old Style, serif;">Likewise, many other women in the Bible are examples of disciples to us
male believers.</span><span style="font-family: "Bookman Old Style", serif;"> </span><span style="font-family: Bookman Old Style, serif;">Rachael and Hannah are
examples of godly people who faced disappointment.</span><span style="font-family: "Bookman Old Style", serif;"> </span><span style="font-family: Bookman Old Style, serif;">These women faced disappointment through
prayer.</span><span style="font-family: "Bookman Old Style", serif;"> </span><span style="font-family: Bookman Old Style, serif;">Prayer in the face of disappointment
is not just for women.</span><span style="font-family: "Bookman Old Style", serif;"> </span><span style="font-family: Bookman Old Style, serif;">The woman in the
Song of Songs is an example of love for her spouse but arguably by analogy she
is showing how the church should be enthralled with God as our spouse.</span><span style="font-family: "Bookman Old Style", serif;"> </span><span style="font-family: Bookman Old Style, serif;">The New Testament shows women who ministered
to Christ in his death. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">“There
were also <b>many women</b> there, looking on from a distance, who had followed
Jesus from Galilee, ministering to him, among whom were Mary Magdalene and Mary
the mother of James and Joseph and the mother of the sons of Zebedee.” (Matt.
27:55-56 ESV)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">“There
were also <b>women</b> looking on from a distance, among whom were Mary
Magdalene, and Mary the mother of James the younger and of Joses, and Salome.
When he was in Galilee, they followed him and ministered to him, and there were
also <b>many other women</b> who came up with him to Jerusalem. <span style="mso-spacerun: yes;"> </span>(Mk. 15:40-41 ESV)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">A
surprising New Testament example of disciple is Lydia.<span style="mso-spacerun: yes;"> </span>In Acts 16:9 Paul has a vision of Macedonian man
(</span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek"; mso-bidi-language: HE;">ἀνὴρ Μακεδών</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> (Acts 16:9 NA28)</span><span style="font-family: "Bookman Old Style",serif;">)
urging him to “Come over to Macedonia and help us!”.<span style="mso-spacerun: yes;"> </span>Who is this Macedonian man?<span style="mso-spacerun: yes;"> </span>Who is the “us” in the passage?<span style="mso-spacerun: yes;"> </span>After Paul and Silas go to Philippi, a city
in Macedonia, they meet the woman Lydia at a river side prayer service on the
Sabbath.<span style="mso-spacerun: yes;"> </span>She is the first recorded convert
to Christianity in Europe. <span style="mso-spacerun: yes;"> </span>Is the visionary
Macedonian man a personification of people needing gospel?<span style="mso-spacerun: yes;"> </span>If so, does he represent Lydia?<span style="mso-spacerun: yes;"> </span>It seems at a minimum Lydia is included in
the “us” in the Macedonian call.<span style="mso-spacerun: yes;"> </span>Also included
in this mission to Macedonia is ministry in the city of Berea.<span style="mso-spacerun: yes;"> </span>The Bereans displayed their noble nature by examining
the Scriptures to see if the teaching of Paul and Silas were in order.<span style="mso-spacerun: yes;"> </span>Notably among the believers were “not a few
Greek women of high standing”.<span style="mso-spacerun: yes;"> </span>(Acts
17:12 ESV) <span style="mso-spacerun: yes;"> </span>The Macedonian man in the
vision likely represented men like the Philippian jailer, but also Lydia and the
women of Berea.<span style="mso-spacerun: yes;"> </span>Arguably he represents
both genders.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">In our
post-modern times, we have dismissed the gender-neutral use of the male plural.<span style="mso-spacerun: yes;"> </span>The gender-neutral use of the male plural
would be to understand that sometimes the male represents both genders in the
topic of discussion.<span style="mso-spacerun: yes;"> </span>When God makes man
in Genesis 1:27, the creation of man represents humankind and includes the
women.<span style="mso-spacerun: yes;"> </span>This is clarified by the words “male
and female he created them”.<span style="mso-spacerun: yes;"> </span>The one man
representing both genders in the group is an important concept when we get to
Romans 5 where union, justification, and substitutionary atonement are
explained.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Bookman Old Style",serif;">“Therefore,
just as sin came into the world through one man, and death through sin, and so
death spread to all men because all sinned-- for sin indeed was in the world
before the law was given, but sin is not counted where there is no law. Yet
death reigned from Adam to Moses, even over those whose sinning was not like
the transgression of Adam, who was a type of the one who was to come. But the
free gift is not like the trespass. For if many died through one man's
trespass, much more have the grace of God and the free gift by the grace of
that one man Jesus Christ abounded for many. And the free gift is not like the
result of that one man's sin. For the judgment following one trespass brought
condemnation, but the free gift following many trespasses brought
justification. For if, because of one man's trespass, death reigned through
that one man, much more will those who receive the abundance of grace and the
free gift of righteousness reign in life through the one man Jesus Christ.<span style="mso-spacerun: yes;"> </span>Therefore, as one trespass led to
condemnation for all men, so one act of righteousness leads to justification
and life for all men. For as by the one man's disobedience the many were made
sinners, so by the one man's obedience the many will be made righteous. <span style="mso-spacerun: yes;"> </span>(Rom. 5:12-19 ESV)</span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">Women
are included in the many who are made sinners in Adam and the many who are made
righteous in Christ.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">Not only
do men represent the mixed group, but this is also reversed.<span style="mso-spacerun: yes;"> </span>A woman in the Bible often represents the mixed
group of male and female genders.<span style="mso-spacerun: yes;"> </span>In
Hosea, the unfaithful woman represents the nation of both male and female who
are not faithful to Yahweh.<span style="mso-spacerun: yes;"> </span>While this
is a negative image of the female, that is not to say women are more or less
morally corrupt than men.<span style="mso-spacerun: yes;"> </span>It is saying
that the members of the nation should be heartbroken that the nation as a whole
is following the false god Baal.<span style="mso-spacerun: yes;"> </span>They
should be heartbroken on the same level as if their own parents were suffering the
horror of infidelity in the marriage.<span style="mso-spacerun: yes;">
</span>(Hosea 2:2) <span style="mso-spacerun: yes;"> </span>When in the New
Testament the church is represented as the bride of Christ it is a mixed group
of male and female genders who have transparent fellowship with Jesus Christ
our LORD. (Revelation 19:7)<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">While
these are big theological themes in Scripture, it is also languages use one
gender to represent both. Traditionally the word “he” could be used as a
non-gender specific exemplar of either gender. For instance:<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">If the
athlete is conditioned properly, he will have less chance of injury.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">In
recent years there has been a trend in using “she” as the non-gender specific
exemplar.<span style="mso-spacerun: yes;"> </span>In that case, “she will have
less chance of injury” is a means of emphasizing the equality of the
genders.<span style="mso-spacerun: yes;"> </span>The use of “he” or “she” as a
means of saying a truth about a hypothetical individual in both cases is having
one gender represent both.<span style="mso-spacerun: yes;"> </span>This use of one
gender to represent both is what happens in New Testament when the term
brothers is used.<span style="mso-spacerun: yes;"> </span>Brothers can mean only
male, but the brothers can mean siblings too.<span style="mso-spacerun: yes;">
</span>The Greek word <i>adelphoi</i> can mean more than one brother, but when
a group of siblings of both genders is present, <i>adelphoi</i> is also
used.<span style="mso-spacerun: yes;"> </span>If it is only female siblings then
<i>adelphais</i> is used. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;"><b>Conclusion:<span style="mso-spacerun: yes;"> </span><o:p></o:p></b></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">The
words of Scripture lift up women as speaking truth to be embraced and examples
to be followed.<span style="mso-spacerun: yes;"> </span>The audience of the
Scripture is the whole of the covenant community, both female members and male
members.<span style="mso-spacerun: yes;"> </span>Language usage commonly
distinguishes between the male and female genders, but also in many contexts
has one gender represent both.<span style="mso-spacerun: yes;"> </span>Often
speakers and listeners understand these distinct usages intuitively.<span style="mso-spacerun: yes;"> </span>Sometimes it is less understood intuitively due
to culture and context.<span style="mso-spacerun: yes;"> </span>Scripture was written
to the brothers and sisters who believe.<span style="mso-spacerun: yes;">
</span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;"><b>Technical
Answer on the Word for Brothers:<span style="mso-spacerun: yes;"> </span><o:p></o:p></b></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">The
various letters from Paul and other New Testament writers uses the word
<i>adelphoi </i>(</span><span style="font-family: "Times New Roman",serif;">ἀ</span><span style="font-family: "Bookman Old Style",serif;">δελφο</span><span style="font-family: "Times New Roman",serif;">ί</span><span style="font-family: "Bookman Old Style",serif;">) 98 times in the Nestle-Aland 28th edition of the
Greek New Testament.<span style="mso-spacerun: yes;"> </span>The Majority Text
(MT) has 101 time.<span style="mso-spacerun: yes;"> </span>This word can mean
males who come from the same womb, brothers.<span style="mso-spacerun: yes;">
</span>It is not limited to biological brothers in the New Testament like James
and John.<span style="mso-spacerun: yes;"> </span>Those who share in belief or
are associates.<span style="mso-spacerun: yes;"> </span>Generally, the term
brothers in the letters means those who share in belief and are associates in
Gospel ministry.<span style="mso-spacerun: yes;"> </span>Does that limit it to
just males?<span style="mso-spacerun: yes;"> </span>One of the premier lexical
works on New Testament Greek was written and revised by a number of authors
Bauer, Danker, Arndt, Gingrich, and Danker.<span style="mso-spacerun: yes;">
</span>This Greek dictionary by the title A Greek-English Lexicon of the New
Testament and Other Early Christian Literature is most commonly abbreviated
BDAG.<span style="mso-spacerun: yes;"> </span>An extract from BDAG says
this:<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">The pl. can
also mean <b><i>brothers and sisters </i></b>(Eur., El. 536; Andoc. 1, 47 </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">ἡ μήτηρ ἡ ἐκείνου κ</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">. </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">ὁ πατὴρ ὁ ἐμὸς ἀδελφοί</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">; Anton. Diog. 3 [Erot.
Gr. I 233, 23; 26 Hercher]; POxy 713, 21f [97 AD] </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">ἀδελφοῖς μου Διοδώρῳ κ</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">. </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">Θαΐδι</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">; schol. on Nicander,
Ther. 11 [p. 5, 9] </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">δύο ἐγένοντο ἀδελφοί</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">, </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">Φάλαγξ μὲν ἄρσην</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">,
</span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">θήλεια δὲ Ἀράχνη τοὔνομα</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">. The </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">θεοὶ Ἀδελφοί</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">,
a married couple consisting of brother and sister on the throne of the
Ptolemies: OGI 50, 2 [III BC] and pap [Mitt-Wilck. I/1, 99; I/2, 103-7, III
BC]). In all these cases only <i>one </i>brother and <i>one </i>sister are
involved. Yet there are also passages in which </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">ἀδελφοί </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">means
<i>brothers and sisters, </i>and in whatever sequence the writer chooses
(Polyb. 10, 18, 15 </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">ποιήσεσθαι πρόνοιαν ὡς ἰδίων
ἀδελφῶν καὶ τέκνων</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">;
Epict. 1, 12, 20 </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">ἀδ</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">. beside </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">γονεῖς</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">, </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">τέκνα</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">, </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">γείτονες</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">;
1, 22, 10; 4, 1, 111; Artem. 3, 31; Ptolem., Apotel. 3, 6; Diog. L. 7, 108;
120; 10, 18. In PMich 214, 12 [296 AD] </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">οἱ ἀδελφοί
σου </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">seems
to be even more general=‘your relatives’). Hence there is no doubt that in <b>Lk
21:16</b> </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">ἀδελφοί</span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">=<i>brothers and sisters, </i>but there is some
room for uncertainty in the case of the </span><span lang="EL" style="font-family: "SBL Greek"; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek";">ἀδελφοί </span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt;">of Jesus in <b>Mt
12:46f;</b> <b>Mk 3:31;</b> <b>J 2:12;</b> <b>7:3,</b> <b>5;</b> <b>Ac 1:14.</b></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;">The
grammar for the plural, if a group is all male brothers, the proper word is <i>adelphoi
</i>(</span><span style="font-family: "Times New Roman",serif;">ἀ</span><span style="font-family: "Bookman Old Style",serif;">δελφο</span><span style="font-family: "Times New Roman",serif;">ί</span><span style="font-family: "Bookman Old Style",serif;">).<span style="mso-spacerun: yes;"> </span>If the
group is both brothers and sisters, the proper also is <i>adelphoi </i>(</span><span style="font-family: "Times New Roman",serif;">ἀ</span><span style="font-family: "Bookman Old Style",serif;">δελφο</span><span style="font-family: "Times New Roman",serif;">ί</span><span style="font-family: "Bookman Old Style",serif;">).<span style="mso-spacerun: yes;"> </span>Mixed gender groups of siblings is <i>adelphoi </i>(</span><span style="font-family: "Times New Roman",serif;">ἀ</span><span style="font-family: "Bookman Old Style",serif;">δελφο</span><span style="font-family: "Times New Roman",serif;">ί</span><span style="font-family: "Bookman Old Style",serif;">).<span style="mso-spacerun: yes;"> </span>If it is all females then it is <i><a name="_Hlk104704912">adelphais</a> </i>(</span><span style="font-family: "Times New Roman",serif;">ἀ</span><span style="font-family: "Bookman Old Style",serif;">δελφα</span><span style="font-family: "Times New Roman",serif;">ῖ</span><span style="font-family: "Bookman Old Style",serif;">ς).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Bookman Old Style",serif;"><o:p> </o:p></span></p>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com2tag:blogger.com,1999:blog-6816469.post-84517148703411807152021-06-09T23:10:00.000-04:002021-06-09T23:10:01.889-04:00Create Something For YourselfExecutive Summary: Journaling is creating something for yourself. Journaling may aid your growth as a person. <div><br /></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiOCsYDWXOztN7LjMByT5tIRTY6iIKZt9kFGFP8dPhzt40UPFhsqw5EiB5-OqRgEebEgHr3ReGv5-rKhC9gnUA1rtlD3F0vxTp6iyHY2hrbBuFGJGKn8kKHePgq89maWsfKWRqd6A/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="960" data-original-width="718" height="389" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiOCsYDWXOztN7LjMByT5tIRTY6iIKZt9kFGFP8dPhzt40UPFhsqw5EiB5-OqRgEebEgHr3ReGv5-rKhC9gnUA1rtlD3F0vxTp6iyHY2hrbBuFGJGKn8kKHePgq89maWsfKWRqd6A/w292-h389/image.png" width="292" /></a></div><br /><div> The docent at the <a href="https://www.colonialwilliamsburg.org/locations/bindery/" target="_blank">bookbinder’s shop in Colonial Williamsbur</a>g asked us to guess the most common book historically we thought might be bound in the shop. I think I guessed the <a href="https://www.esv.org/" target="_blank">Bible</a>, but the correct answer was a blank journal. A nice hardback book of blank pages to record the events for a business, a farm, a ship, or a person. Unless a journal records an item of notoriety, journals are read by a small number of people. Sometimes a page is written, never to be revisited. It can serve as a way to organize one’s thoughts on a matter, an aid to memory, or process emotions. Journaling is largely writing for self.</div><div><br /></div><div><span> </span>While stationed at <a href="https://home.army.mil/campbell/index.php" target="_blank">Fort Campbell, KY</a> in 1986 took a course on introduction to computer science in order to earn college credit at the education computer lab. The system the computer lab used was called PLATO. <a href="https://www.clearlytrained.com/programmed-logic-for-automatic-teaching-operations-plato/">PLATO</a> stood for Programmed Logic for Automatic Teaching Operations. A black background screen with green text and line graphics characterized the user interface which hosted courses on diverse topics. I took my computer science course on a computer. My initial interest was computers in education. Educational use of computers at the time was either presentation of course content, drill on the content, or testing. This seemed reasonable. When I bought a computer in 1988, I bought an <a href="https://apple2history.org/history/ah10/" target="_blank">Apple II GS</a> since it was the premier computer for education, well at least that is what the articles I was reading said. My wife and I bought many educational programs for that computer, but we also bought games. However, something happened to me which was largely unplanned and undirected by anyone else. I started writing a journal in the word processing program called <a href="https://www.wordperfect.com/en/" target="_blank">WordPerfect</a>. I have been and am an avid lifelong learner. Writing notes in WordPerfect became a part of my learning process. I read and wrote broadly on theology, Bible, missiology, technology, agriculture, history, economics, psychology, and organizational leadership. (I never set out to correct my poor spelling, but spell check worked as a feedback mechanism that gently improved my weakness.) While everything I read about the use of computers in education was focused on those areas of presentation and drill, the most important use of the computer for me was the accident of learning how to journal on a topic. Journaling was my happy accident. </div><div><br /></div><div><span> </span>I journaled not only my learning process, but I also processed my own emotional life. I was working through issues of meaning, purpose, direction, and guidance. I was exploring all those things that a materialistic world view often relegates to the illusions of the mind. One of the things I noticed after several years is that when I went back and read my journals, many of the emotional, subjective processing issues I wrote about were repeated many days later. I noted that sometimes I was not progressing but stalled on my life questions. I did not always like what I was seeing. For me, it was easier to process Tom Peters book <a href="https://www.amazon.com/Search-Excellence-Americas-Best-Run-Companies/dp/0060548789" target="_blank">In Search of Excellence</a> than it was to process the meaning and purpose of my own life. By writing, I was becoming more fully aware of my own broken experience.
Eventually I mixed both journals on the computer and journals in a notebook. </div><div><br /></div><div><span> </span>In 2004 my journaling took a public form by publishing my blog. However, rather than writing for myself, I started writing for an audience. Perhaps some bloggers are just writing for themselves, but I was writing for others. I neglected something I needed. I also was doing a lot of writing for my seminary studies and for my job. Journaling took a back burner and then the burner got turned off. </div><div><br /></div><div><span> </span>In 2020 was a renewal of my journaling journey. The first thing to kick start my journaling renewal was wandering onto a <a href="https://www.pinterest.com/search/pins/?q=bullet%20journal&rs=rs&eq=&etslf=5460&term_meta[]=bullet%7Crecentsearch%7C0&term_meta[]=journal%7Crecentsearch%7C0" target="_blank">Pinterest feed on bullet journaling</a>. Since I am drawn to <a href="https://www.pinterest.com/search/pins/?q=Infographics&rs=typed&term_meta[]=Infographics%7Ctyped" target="_blank">graphics and information</a>, I was fascinated with the art form’s trajectory. The bullet journaling displayed on Pinterest was beautiful graphically and something I can only aspire towards and never arrive at. However, it caught my imagination. I started one of those online courses on <a href="https://www.skillshare.com/classes/Introduction-to-Quirky-Bible-Journaling/1682057388/projects?via=custom-lists" target="_blank">Bible journaling on Skill Share</a>. Justin Brown, my son-in-law, is an avid practitioner of bullet journaling. In the <a href="https://hbr.org/2019/10/why-reverse-mentoring-works-and-how-to-do-it-right" target="_blank">reverse mentoring</a> concept (younger teaching the older) Justin taught me the foundations of bullet journaling and even bought me <a href="https://www.amazon.com/The-Bullet-Journal-Method-audiobook/dp/B07J1SHDXS/ref=sr_1_3?dchild=1&keywords=bullet+journaling&qid=1623293726&sr=8-3">the book</a> that began the movement as a gift. What I learned is that bullet journaling is about 1.) developing strong habits and 2.) planning. Tracking habits helps us move towards unconscious competence in life. Then early in 2020 I started listening to <a href="https://www.coffeeandcreativesproject.com/" target="_blank">Coffee and Creatives</a>. I read <a href="https://www.amazon.com/dp/0143129252/ref=as_sl_pc_tf_til?tag=coffeeandcr00-20&linkCode=w00&linkId=8bddb1a40fdb8eb63c01a0254e72d93b&creativeASIN=0143129252">The Artist’s Way</a> by Julia Cameron because eavesdropping on the book club wonderfully disguised as a podcast (or is it a podcast masquerading as a book club?) called for action, engagement, and thoughtful practice. As the women shared their journey, I was challenged to begin all over again in the journaling process. Rather than creating artifacts of my learning, or processing my life, or working on habits or on planning, I started just processing my emotions by writing. Often, I wrote prayers to <a href="https://en.wikipedia.org/wiki/Tetragrammaton" target="_blank">YHWH</a>. Some days I wrote whatever crossed my mind no matter how chaotic. About six years ago, my general level of anxiety increased. One of the most helpful remedies has been the journaling in earnest of 2020. My anxiety has gone way down, but is not entirely gone. I have not had any <a href="https://www.webmd.com/migraines-headaches/ocular-migraine-basics" target="_blank">ocular migraines</a> in about a year at the time of this writing. If I have anxiety the two activities which help the most is <a href="https://www.runnersworld.com/" target="_blank">running </a>and journaling. I found tension in my previous practices with my newfound emotional processing of life. I think I have settled on having two journals, one more free flow (new practice) and one more organized (old practices). Having a mind which lacks concise organization means I aspire and never achieve an orderly page. I have even dreamed about the disorganization of my journaling. I am more comfortable with that than previously possible. It is my intent, as long as I draw breath, as long as my mind can engage in the process, as long as my hand will hold the pen to not retreat from the treasure of journaling. (By the way, that is a <a href="https://www.amazon.com/BIC-Velocity-Retractable-Point-12-Count/dp/B004F9QBEQ/ref=sr_1_11?dchild=1&keywords=bic+blue+pen&qid=1623293844&s=audible&sr=1-11" target="_blank">blue pen</a> which is bright and flows smoothly on the page, but not so much that the ink smears.) I am still trying to figure out how to write the perfect journal entry. If I get close to that perfect entry, no one will likely read it because I will be writing for me.
</div></div>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-88090495779912113582021-05-25T07:32:00.000-04:002021-05-25T07:32:21.643-04:00Sermon on Exodus 17 - God has not abandoned us in our suffering. https://youtu.be/ia6o5rk95wMpruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-92007741090287105082020-11-08T09:58:00.000-05:002020-11-08T09:58:01.518-05:00 Terry Pruitt’s Philosophy of Ministry<p style="text-align: center;"><b style="text-align: left;"><u>Whole Person Education is a Foundational Ministry of the Church</u></b></p><p><span style="white-space: pre;"> </span>The teaching ministry of the church enables evangelism, discipleship, leadership development, and individual growth. The central teaching ministry of the church is the Sunday worship service. The worship should engage the heart, emotions, will, mind, social capacities, attitudes, moral compass, and behavioral attributes so that the whole being grows in grace. Worship directs us to God by being focused on Scripture. Worship is where we hear God’s Word. Prayer in worship allows the covenant community to express our hearts to God. Music aids in engaging the whole being by praying in song, proclaiming the gospel in song, and singing Scripture in song. Corporate singing is preferred in worship as prayer and learning rather than performance pieces, although sharing performance has a place too. While the preaching ministry is normally to be done by ordained or licensed leaders, the worship service is a time to share the diverse spiritual gifts of the congregation members. This may take the form of members of the congregation reading Scripture, singing, praying, decorating, and testifying. The congregation is a community with a variety of gifts. The Session is responsible for oversight of the worship service but congregational participation in worship planning brings variety, a diversity of gifts, along with a sense of belonging, inclusion, and value.</p><p><span style="white-space: pre;"> </span>While the Sunday worship service is the central teaching ministry, small groups and one-to-one discipleship ministries bring greater depths and address specific needs of individuals. Small group ministry is not merely a social gathering but a participation community of learners. Training small group leaders to teach Scripture and provide shepherding ministry ensures greater depth of ministry than simply having the pastor do these tasks. Small groups aid the church in leadership develop, providing avenue for members of the congregation to exercise their gifts, and a diversity of gifts to flourish. One-to-one mentorship is where leaders are developed in a more intentional fashion. </p><p><span style="white-space: pre;"> </span>Jesus gave his disciples a commission to make disciples. Evangelism calls for a verdict which asks, “Do you believe the gospel?” This call for a verdict is likely best sequenced after the gospel has had time to take root. Evangelism is primarily a teaching task which declares the message of Scripture. The church in recent decades has attempted to proclaim the gospel in a winsome fashion but being winsome does not remove the problem that the unregenerated disdain the cross and those who proclaim it. Being an evangelist means proclaiming the message. Being an evangelist means teaching and making disciples. </p><p style="text-align: center;"><b><u>Growing Leaders is Key to Creating a Healthy, Sustainable Ministry</u></b></p><p><span style="white-space: pre;"> </span>Training leaders is a key foundation to the work of the ministry. A foundational component to Jesus’ ministry was that he trained a cadre of leaders who are the 12 Apostles. While Jesus taught large crowds, he heavily invested in a small group of leaders. Likewise, Paul urged Timothy with these words, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” (<a href="https://biblehub.com/2_timothy/2-2.htm" target="_blank">2 Tim. 2:2</a> KJV) Training leaders is best implemented through one-to-one mentoring and hands-on projects. Mentoring means listening, asking questions, discussion, advising, and occasionally pointing out blind spots. The hands-on projects likely include bringing someone along when do an act of ministry and then collaborating with that person in ministry. For instance, if a pastor is visiting the sick in the hospital, he should consider taking along another member of the congregation and teach that member how to conduct a pastoral visit. </p><p><span style="white-space: pre;"> </span>Spiritual gift identification is best discerned through service in ministry. Rather than taking a survey of interest, doing acts of service with a mentor will likely reveal more about the gifts of the individual. The person who goes with a deacon to deliver food and pray with a family can better identify if this ministry is too uncomfortable or brings joy. This act of service brings understanding regarding those being served. Getting people to try on various ministries also helps identify those with leadership potential. </p><p><span style="white-space: pre;"> </span>By default, the Ruling Elder (RE) or the deacon is often trained via a semester class followed by an interview by the Session. The interview is essentially a test tantamount to matriculation. The model of classroom instruction followed by matriculation is an excellent model for many academic programs. Seminaries use this model. It is one reason it has becomes the default method for training the RE or the deacon. A weakness with this model is the desire to speed through material. The need for leaders to fulfill the role cannot wait for three or four years. The program is likely a one semester class which attempts to teach theology, praxis, and organizational behavior very quickly. Often those who are struggling with a theological issue will not be given room to ponder and work through to natural resolution. Another weakness of this model is that the RE or the deacon does not have parity with an ordained pastor. Often, those who develop parity are those who are self-taught. The self-taught RE or deacon must be encouraged in this pursuit. Many gifted people do not flourish when relying solely on being self-taught. It is the responsibility of the church to take leadership develop further than give a class and hope for the best. </p><p>Rather than a one semester class for raising up leaders, my ministry philosophy focus’ on three layers of development. 1.) The first step in the process is mentoring with little discussion of holding an office. This mentoring process includes theological content from discussion, recommendation of books or sermons, and interests of the learner. The mentorship also includes small incremental ministry projects. Example of small incremental ministry projects are host a Bible study, teach a Bible study, make a hospital visit, help senior citizen pay a bill online, drop off groceries, share one’s testimony, or befriend someone new in the community. Unpacking the project afterwards in discussion helps to refine if the project was synchronous the gifting of the individual. If a ministry project shows a match with gifting, increase of responsibility is appropriate. Instead of leading a lesson, the project might be the lead Bible study in an ongoing manner. Instead of dropping off food for someone in need, organize a food chain. If a person has maturity in knowledge of the Christian faith and is serving, it is more natural to move from service to ordained service. 2.) Once mentoring has helped develop the leader, then a one semester class which focuses on filling educational gaps is appropriate. 3.) The third step then should be the continuing development model. Session meetings and deacon board meetings should have continuing development as a component. The goal is to make this training a lifelong pursuit. Pastors are lifelong students, and so RE and deacons must also not be left to their own devices to continue in growth. Leadership meetings should include consistent training with a bent on strong time management. </p><p><span style="white-space: pre;"> </span>The system of elder leadership is seen in Exodus where elders represent the community. These are not leaders over the community, but rather seasoned members of the community. The ministry of pastors, RE, and deacons are not that of a specialist. The pastor is not a specialist like those who provide psychiatric care. The RE is not a company executive who manages human resources. The deacon is not a professional social worker. Pastors, TEs, and deacons are generalists who must account for the whole person. Shepherds care for the whole person.</p><p>Foundational to this way of thinking, power is shared. This shared leadership means that the elders must respect the diversity of thought and ways of speaking. A Session of a congregation is not primarily a body of policy makers, but of Bible interpreters. Policy must be made, but this is a secondary or tertiary task. Sessions can only learn to take on hard questions as they practice with easier questions of how to interpret and apply Scripture together. Bible interpretation and application should be routinely practiced by the elders on the Session.</p><div><br /></div>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-84347932237328040322020-03-26T10:06:00.002-04:002020-03-26T10:09:51.892-04:00Why We Should Give Up Meeting Together Face to Face for Now<br />
<div style="margin-left: .5in;">
<i>And they said to him, "The
disciples of John fast often and offer prayers, and so do the disciples of the
Pharisees, but yours eat and drink." <span style="mso-spacerun: yes;"> </span>And Jesus said to them, "Can you make
wedding guests fast while the bridegroom is with them?<span style="mso-spacerun: yes;"> </span>The days will come when the bridegroom is
taken away from them, and then they will fast in those days."<span style="mso-spacerun: yes;"> </span>He also told them a parable: "No one
tears a piece from a new garment and puts it on an old garment. If he does, he
will tear the new, and the piece from the new will not match the old. And no
one puts new wine into old wineskins. If he does, the new wine will burst the
skins and it will be spilled, and the skins will be destroyed. But new wine
must be put into fresh wineskins.<span style="mso-spacerun: yes;"> </span>And no
one after drinking old wine desires new, for he says, <b>'The old is good.'</b>"<span style="mso-spacerun: yes;"> </span>(Lk. 5:33-39 ESV)</i></div>
<br />
<div style="text-indent: .5in;">
Are we being disobedient to God’s
Word by giving up face to face meeting for church during the COVID-19 global
pandemic?<span style="mso-spacerun: yes;"> </span>The Bible does say to “not
neglecting to meet together, as is the habit of some.” (Heb. 10:25 ESV) Many churches
like our own have moved to ministry via streaming video or video teleconference
call (VTC) in order to practice social distancing.<span style="mso-spacerun: yes;"> </span>However, I am anticipating that this does not
feel good for pastors.<span style="mso-spacerun: yes;"> </span>I could be wrong,
but I think this has a lot of pastors nervous regarding how the local institution
will fair.<span style="mso-spacerun: yes;"> </span>Pastors work hard to serve God,
but that service is in the context of an institution which has a local footprint.<span style="mso-spacerun: yes;"> </span>How do we know if a church is prospering?<span style="mso-spacerun: yes;"> </span>David Wayne, the Jollyblogger, used to say it
was the metrics of buildings, budget and attendance.<span style="mso-spacerun: yes;"> </span>I am not sure have the order nor the wording
correct but these are measurable features of the church.<span style="mso-spacerun: yes;"> </span>If any of those metrics are in the decline,
then one could attempt to fix the problem.<span style="mso-spacerun: yes;">
</span>What if those metrics go away?<span style="mso-spacerun: yes;"> </span>How
valuable is a building that cannot gather people together?<span style="mso-spacerun: yes;"> </span>What happens to the budget when there is no
easy way to give?<span style="mso-spacerun: yes;"> </span>What is that attendance
number when it is all online?<span style="mso-spacerun: yes;"> </span>My guess
is that we all feel like we like the old way better.<span style="mso-spacerun: yes;"> </span>We say, <b>“The old is good.”</b><span style="mso-spacerun: yes;"> </span></div>
<br />
<div style="text-indent: .5in;">
I read the book <i><u><a href="https://www.amazon.com/Problem-Wine-Skins-Structure-Technological/dp/B000UOI3DW/" target="_blank">The Problemwith Wine Skins: Church Structure in a Technological Age</a></u></i> in the early
80s.<span style="mso-spacerun: yes;"> </span>I am grateful that a mentor and
friend recommended it.<span style="mso-spacerun: yes;"> </span>I am captivated
by the prospect of innovation in general, and this book put that in the context
of Christian service.<span style="mso-spacerun: yes;"> </span>Later, I got to
see how many of the ideas actually work out.<span style="mso-spacerun: yes;">
</span>The book advocated that innovation in terms of real estate.<span style="mso-spacerun: yes;"> </span>Why not rent a location rather than invest
heavily in a building and land that is used once a week?<span style="mso-spacerun: yes;"> </span>Why not make cell groups a main part of the
ministry of the church?<span style="mso-spacerun: yes;"> </span>Why not
decentralize the ministry so that more people are able to participate in the
life of ministry?<span style="mso-spacerun: yes;"> </span>I have been a part of implementing
these ideas in the 80s, 90s, 2000s, and 2010s.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"><br /></span><br />
<span style="mso-spacerun: yes;">
<br />
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<b>Innovate Ideas from <u><span style="color: black; mso-color-alt: windowtext;">The Problem with Wine Skins</span></u></b></div>
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<b><span style="color: black; mso-color-alt: windowtext;">Innovative Idea</span></b></div>
</td>
<td style="background: #D0CECE; border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-background-themecolor: background2; mso-background-themeshade: 230; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div align="center" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<b><span style="color: black; mso-color-alt: windowtext;">Strength</span></b></div>
</td>
<td style="background: #D0CECE; border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-background-themecolor: background2; mso-background-themeshade: 230; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div align="center" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<b><span style="color: black; mso-color-alt: windowtext;">Unexpected Weaknesses</span></b></div>
</td>
</tr>
<tr style="mso-yfti-irow: 2;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.8pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
Rent public space rather than invest in real estate </div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Invest finances into ministry rather than in
static land</div>
<div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Flexible use of space allows for rapid growth</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l4 level1 lfo2; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Relational friction between owner and tenant; public
space may not welcome the cost for them</div>
<div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l4 level1 lfo2; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Set up and tear down of temporary space consumes
volunteer time</div>
</td>
</tr>
<tr style="mso-yfti-irow: 3;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.8pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
Use cell groups for main part of ministry</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l3 level1 lfo3; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Build relationship within the congregation</div>
<div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l3 level1 lfo3; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Cells can focus on different needs and demographics</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l2 level1 lfo4; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Cells often devolve into merely social hour</div>
<div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l2 level1 lfo4; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>While we may give lip service to training cell
leaders, it is often neglected</div>
</td>
</tr>
<tr style="mso-yfti-irow: 4; mso-yfti-lastrow: yes;">
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.8pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
Decentralized ministry which appreciates the priesthood of all believers</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l5 level1 lfo5; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Value of a variety of gifts and callings</div>
<div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l5 level1 lfo5; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Ownership of ministry</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo6; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Dissipation of effort </div>
<div style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo6; text-indent: -.25in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Lack of openness to guidance from church
leadership</div>
</td>
</tr>
</tbody></table>
<br />
<br />
<br />
</span><br />
<div style="text-indent: .5in;">
<span style="mso-spacerun: yes;">Back to that question, is it good
to give up the assembly especially when we actually do have a direct command? Are
these innovations that we are trying on for size going to cause crazy unexpected
problem from which we may not recover?<span style="mso-spacerun: yes;"> </span>Well,
it is a possibility. <span style="mso-spacerun: yes;"> </span>There are affects
we might easily anticipate. <span style="mso-spacerun: yes;"> </span>However,
there will likely be results that are not easy to anticipate.<span style="mso-spacerun: yes;"> </span>We just do not know what they are. Since
there is risk to our institutions, this may make us fear.<span style="mso-spacerun: yes;"> </span>For others, it could make us feel excitement of
anticipation.<span style="mso-spacerun: yes;"> </span>I know I have felt both in
regard to how to serve in an innovative fashion during the COVID-19 global
pandemic.<span style="mso-spacerun: yes;"> </span>Likely other pastors have
other feelings than I do, both negative and positive.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>The negative
feelings may make us say, <b>“The old is good.”</b><span style="mso-spacerun: yes;"> </span></span></div>
<span style="mso-spacerun: yes;">
<br />
<span style="mso-tab-count: 1;"> </span>Jesus
parable of the wine skins has been somewhat difficult for me since the main voice
in my head was the interpretation coming from Snyder:<br />
<br />
<div style="margin-left: .5in;">
<i>The last statement is the key:
“new wine must be put into fresh wineskins.” The old Judaism could not contain
the new wine of the gospel of Christ. The Christian faith would have to grow
and burst the old wineskins of Judaism. And that is what happened. The church
began to spread into the whole world, shedding the old Jewish forms.<a href="https://d.docs.live.net/c95981b380eea16d/Documents/ComfortablePatternsMisapplied.docx#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span style="mso-special-character: footnote;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[i]</span></b></span></a></i></div>
<br />
As I read the passage again, I will have to disagree with
Snyder that the old wine is Judaism and the new wine is the gospel of Christ.<span style="mso-spacerun: yes;"> </span>It is not a matter of institutional structure
and message.<span style="mso-spacerun: yes;"> </span>Rather the parables which
Jesus is using is the appropriateness of the practice to the situation.<span style="mso-spacerun: yes;"> </span>All three parables of wedding guests,
patching clothing and storing wine are all about appropriateness of a practice
to a situation. <span style="mso-spacerun: yes;"> </span>In our current situation,
rather than doubling down on Hebrews 10:25, the general equity<a href="https://d.docs.live.net/c95981b380eea16d/Documents/ComfortablePatternsMisapplied.docx#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[ii]</span></span></a>
taken from Leviticus 13<a href="https://d.docs.live.net/c95981b380eea16d/Documents/ComfortablePatternsMisapplied.docx#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[iii]</span></span></a>
of social distancing is a better passage to think about. <span style="mso-spacerun: yes;"> </span>The passage calls for people with a skin disease
to go outside the community, an ancient form of social distancing.<span style="mso-spacerun: yes;"> </span>COVID-19 is not a skin disease and there are indeed
many differences.<span style="mso-spacerun: yes;"> </span>Also, we must not disdain
those who have COVID-19, but we do need to keep slow the spread of the infection
so that our health system of systems does not get overwhelmed.<span style="mso-spacerun: yes;"> </span>While I long for the day when we hold
precious a face to face gatherings, right now the current situation of COVID-19
pandemic calls for social distancing.<br />
<br />
Besides streaming church and VTC, how have you innovated to
handle the current ministry context?<span style="mso-spacerun: yes;"> </span><br /><div style="mso-element: endnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="edn1" style="mso-element: endnote;">
<a href="https://d.docs.live.net/c95981b380eea16d/Documents/ComfortablePatternsMisapplied.docx#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[i]</span></span></a> The
Problem of Wine Skins: Church Structure in a Technological Age (How to Foster
Church Renewal) Paperback – 1977<span style="mso-spacerun: yes;"> </span>by
Howard A. Snyder (Author)<br />
<br /></div>
<div id="edn2" style="mso-element: endnote;">
<a href="https://d.docs.live.net/c95981b380eea16d/Documents/ComfortablePatternsMisapplied.docx#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[ii]</span></span></a> <href a="" href="https://www.pcaac.org/wp-content/uploads/2019/11/WCFScriptureProofs.pdf">https://www.pcaac.org/wp-content/uploads/2019/11/WCFScriptureProofs.pdf</href></div>
</div>
</span></div>
”>
Westminster Confession of Faith (WCF) Chapter 19<span style="mso-spacerun: yes;"> </span>
3.<span style="mso-spacerun: yes;"> </span>Beside this law,
commonly called moral, God was pleased to give to the people of Israel, as a
church under age, ceremonial laws, containing several typical ordinances,
partly of worship, prefiguring Christ, his graces, actions, sufferings, and
benefits; and partly, holding forth divers instructions of moral duties. All
which ceremonial laws are now abrogated, under the new testament.<br />
<span style="mso-spacerun: yes;"> </span>4.<span style="mso-spacerun: yes;"> </span>To them also, as a body politic, he gave
sundry judicial laws, which expired together with the State of that people; not
obliging any other now, further than the general equity thereof may require.<br />
<br />
<br />
<div id="edn3" style="mso-element: endnote;">
<a href="https://d.docs.live.net/c95981b380eea16d/Documents/ComfortablePatternsMisapplied.docx#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[iii]</span></span></a> And
if the priest examines the itching disease and it appears no deeper than the
skin and there is no black hair in it, then the priest shall shut up the person
with the itching disease for seven days,<span style="mso-spacerun: yes;">
</span>and on the seventh day the priest shall examine the disease. If the itch
has not spread, and there is in it no yellow hair, and the itch appears to be
no deeper than the skin, then he shall shave himself, but the itch he shall not
shave; and the priest shall shut up the person with the itching disease for
another seven days.<span style="mso-spacerun: yes;"> </span>(Lev. 13:31-33 ESV)<br />
<br /></div>
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike><br />
<b></b><i></i><u></u><sub></sub><sup></sup><strike></strike>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com1tag:blogger.com,1999:blog-6816469.post-31928878958231676722020-02-10T21:08:00.004-05:002020-02-14T00:04:33.849-05:00How should we respond when someone asks us to pray that her dead mother will watch over her like a guardian angel? How should we respond when someone asks us to pray that her dead mother will watch over her like a guardian angel?<br />
<br />
The question has several components to it. Let’s deal with the emotional part first. This lady is likely missing her mother and is grieving. As Christians we are to “Rejoice with those who rejoice, weep with those who weep.” (Rom 12:15 ESV) We share in the emotion of someone who is sad. Christian counselor Robert Kellemen in his book Soul Physicians describes soul care as sustaining and healing. An important part of caring for your spiritual friend is sensing your spiritual friend’s story of despair. One must truly weep with those who weep. To do so one must empathize and embrace the friend. If someone is suffering, we as Christian brothers and sisters enter into their suffering with them. An important part of community is bearing one another’s burdens. (Gal 6:2) So, listening with a trajectory of making sure the person is heard is an important part of this building of spiritual friendship and building community when this becomes a network of people caring for one another.<br />
<br />
A way to share in this lady’s loss is to ask basic questions about her relationship with her mother.<br />
<br />
Were you two close to each other?<br />
How long ago did you mother pass away?<br />
What ways has your mother cared for you?<br />
What memories do you cherish when you think of your mother?<br />
<br />
It is not unusual for people to seek solutions to resolve people’s grief which may be seen as a symptom that needs to be relieved or a problem to be solved. The grief of someone with loss may be the strongest connection with a loved one who has died. If the grief is gone, so is the strongest connection with the loved one who is gone. Unexplained sadness should be treated by a mental health professional. Sadness which is causing a disruption to basic functioning to care for self, family, or other responsibilities also should be treated by a mental health professional. As a spiritual friend you may need to give advice to seek care from a mental health professional, but you are not the mental health professional. Your function is to be a friend by listening, hearing, and ensuring that your spiritual friend knows you are empathizing. In other words, be with your friend.<br />
<br />
The second half of this issue is addressing the Christian’s estate after we are dead. Popular culture such as the book The Littleist Angel by Charles Tazwell tell how a person may become an angel after death. The movie Its a Wonderful Life has a character Clarence who was a person and after his death became an angel who needed to earn his wings. These popular versions of what an angel is do not agree with the teachings of the Bible. The Scripture does discuss angels which protect children. “"See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven.” (Matt 18:10 ESV) However, this does not imply one angel is assigned to one child, nor that this was a person in a previous life. Rather than being humans, angels are ministering spirits. “Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?” (Heb 1:14 ESV). Rather than being dead people who are saved by being transformed into angels, angles are created as ministering spirits to help people.<br />
<br />
The Bible is God’s story to tell us about his covenant with us. There is a lot of detail. The Bible does not tell us many things; like what the names of the continents are, nor what the type of tires are best for your family vehicle. There is information in the Bible about angels, but that information is not a systematic treaties on angels. Those gaps of knowledge regarding angels fits the divine author’s intent. The focus is not on understanding a hidden world, but on the revelation of God’s plan of salvation. These gaps of knowledge regarding angels have been used by more than one person as a playground for the imagination. There is a cultural bent to use angels in literature, movies, painting and other narratives as imaginary beings, much like a fairy or troll. Cherubs as seen in art work as winged children. The Bible never describes them in this fashion. This use of the angels as imaginary beings may be unintentional by those who do it. It may also fit with certain ways people interpret the type of literature the Bible is. However, I would advocate that the parts of the Bible which speak of angels does not show imaginary beings. The Bible portrays these beings as real. Paul writes about these unseen realities in Colossians 1:16, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-all things were created through him and for him.” (Col 1:16 ESV) We may understand experientially the seen reality, but the Bible tells us of an unseen reality, a heavenly reality. As the Bible tells us about this unseen reality we are wise and well served to not state more than is said in Scripture. We should avoid myths, speculations and imaginary wondering about things not addressed. There is of course good and necessary deductions we can make from Scripture, but when something is unclear in Scripture we should not supply fanciful clarity. The Bible tells us about angels, but a deceased loved one will not become an angel.pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-12676263526446127622019-08-17T16:29:00.000-04:002019-08-17T16:37:57.487-04:00Online Education is a Loop Back to the Beginning<br />
<ul>
<li>Era of Education: Traditional Tribal Society</li>
<ul>
<li>How Education Was Done:</li>
<ul>
<li>Stories</li>
<li>Learn by Helping Adults (Participation) </li>
<ul>
<li>I do - We do - You do</li>
</ul>
</ul>
<li>Goal of Education: Survival</li>
<li>Strength: Multi-generational Cohesion</li>
<li>Weakness: Narrow Focus and No Curriculum </li>
</ul>
</ul>
<div>
<br /></div>
<ul>
<li>Era of Education: Greek and Classical Academy</li>
<ul>
<li>How Education Was Done:</li>
<ul>
<li>Lecture by Paid Tutor</li>
<li>Didactic Questions</li>
<li>Greek Tutors Trained Roman Elites</li>
</ul>
<li>Goal of Education: Leadership in Complex City or State </li>
<li>Strength: Broader Curriculum</li>
<li>Weakness: Audience is Elites</li>
</ul>
</ul>
<div>
<br /></div>
<ul>
<li>Era of Education: Agricultural American One Room School House</li>
<ul>
<li>How Education Was Done:</li>
<ul>
<li>Lecture by Trained Teacher</li>
<li>Canon of Text Books </li>
<li>Focus on Basics</li>
<ul>
<li>Reading</li>
<li>Writing </li>
<li>Arithmetic </li>
</ul>
</ul>
<li>Goal of Education: Train Citizens and Work Force </li>
<li>Strength: Broadly Available and Re-enforce Sense of Community</li>
<li>Weakness: Overly Concentrating on the Practical and Functional</li>
</ul>
</ul>
<div>
<br /></div>
<ul>
<li>Era of Education: Industrial American Consolidated Schools</li>
<ul>
<li>How Education Was Done:</li>
<ul>
<li>Lecture by Trained Highly Teachers</li>
<li>Canon of Text Books </li>
</ul>
<li>Goal of Education: Train Citizens and Work Force </li>
<li>Strength: Bring Equality To All Members of Society</li>
<li>Weakness: Mass Produce Education; Disconnect Community from School</li>
</ul>
</ul>
<div>
<br /></div>
<ul>
<li>Era of Education: Information Age - Online Education</li>
<ul>
<li>How Education Is Done:</li>
<ul>
<li>Online Materials</li>
<li>Life-long Learning</li>
<li>Bite Size Material</li>
<li>Social Aspects of Learning Re-emerge </li>
</ul>
<li>Goal of Education: Self-Directed Learning to Meet Personal Goals </li>
<li>Strength: Brings Back Learning By Doing</li>
<li>Weakness: Narrow Focus on Personal Interests and No Set Canon </li>
</ul>
</ul>
pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-58377467354922677482019-06-29T21:49:00.003-04:002019-06-29T21:49:56.777-04:00In What Way Did God Redeem Israel?A friend of mine read the Cross of Christ by John Stott and had questions regarding chapter 7. This chapter deals with the concepts of propitiation & expiation. He considers the idea of redemption in terms of a ransom price for the deliverance of Israel from Egypt. The ransom price terminology is also involved when Israelites return from exile in Babylon. God brings Israel out of Egypt in the same way as Christ giving his life as a ransom for many. Stott quotes BB Warfield: "the idea that the redemption from Egypt was the effect of a great expenditure of the divine power and in a sense cost much, is prominent in the allusions to it, and seems to constitute the central idea sought to be conveyed." Stott goes on to say:"For God redeemed Israel "with an outstretched arm" and "with a mighty hand". We conclude that redemption always involved the payment of a price, and that Yahweh's redemption of Israel was not an exception." What does it mean that a great expenditure of divine power cost much? And how in relation to Egypt was there a price paid?<br />
<br />
To answer this, let us first seek a definition, then look at key Scriptures, and lastly break down components of the question.<br />
<br />
Definition: <br />
<br />
The word to Redeem (Ga’al) in Hebrew is a concept of payment in order to achieve deliverance. גָּאַל I, redeem, avenge, revenge, ransom, do the part of a kinsman. (ASV and RSV similar, except that they translate "avenger of blood" instead of "revenger of blood.")<br />
<br />
Key Scriptures:<br />
<br />
Say therefore to the people of Israel, 'I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an <u>outstretched arm and with great acts of judgment</u>. (Exod. 6:6 ESV)<br />
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Remember your congregation, which you have purchased of old, which you have redeemed to be the tribe of your heritage! Remember Mount Zion, where you have dwelt. (Ps. 74:2 ESV)<br />
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You <u>with your arm</u> redeemed your people, the children of Jacob and Joseph. Selah (Ps. 77:15 ESV)<br />
<br />
He rebuked the Red Sea, and it became dry, and he led them through the deep as through a desert. So he saved them from the hand of the foe and redeemed them from the power of the enemy. <u>And the waters covered their adversaries; not one of them was left.</u> (Ps. 106:9-11 ESV)<br />
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Fear not, you worm Jacob, you men of Israel! I am the one who helps you, declares the LORD; your Redeemer is the Holy One of Israel. (Isa. 41:14 ESV)<br />
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But now thus says the LORD, he who created you, O Jacob, he who formed you, O Israel: "Fear not, for I have redeemed you; I have called you by name, you are mine. <u>When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you;</u> when you walk through fire you shall not be burned, and the flame shall not consume you. For I am the LORD your God, the Holy One of Israel, your Savior. <u>I give Egypt as your ransom, Cush and Seba in exchange for you</u>. Because you are precious in my eyes, and honored, and I love you, I give men in return for you, peoples in exchange for your life. (Isa. 43:1-4 ESV)<br />
<br />
Thus says the LORD, your Redeemer, the Holy One of Israel: "For your sake I send to Babylon and bring them all down as fugitives, even the Chaldeans, in the ships in which they rejoice. I am the LORD, your Holy One, the Creator of Israel, your King." Thus says the LORD, <u>who makes a way in the sea, a path in the mighty waters, who brings forth chariot and horse, army and warrior; they lie down, they cannot rise, they are extinguished, quenched like a wick</u>: "Remember not the former things, nor consider the things of old. Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert. (Isa. 43:14-19 ESV)<br />
<br />
Break forth together into singing, you waste places of Jerusalem, for the LORD has comforted his people; he has redeemed Jerusalem. (Isa. 52:9 ESV)<br />
<br />
And they shall be called The Holy People, The Redeemed of the LORD; and you shall be called Sought Out, A City Not Forsaken. (Isa. 62:12 ESV)<br />
<br />
Question 1: What does it mean that a great expenditure of divine power cost much?<br />
<br />
In one sense we might think, God owns everything, so how can he give a lot for us? He has the cattle on a thousand hills. He created you and I. So doesn’t he already own us? This is true he owns everything. Still there are economic transactions that take place in our relationship to God. We give him gifts. He gives to us. We must understand that while in an absolute economic sense, we have nothing to give him and he owes no one nothing. But he has established the covenant, an ordered relationship. Within the context of the covenant, there is redeeming of the nation of Israel. There is a cost to God in many ways. While the defeat of Egypt through the 10 plagues and the washing away of the Egyptian army, this is really just pointing to the reality of Christ defeating death by dying. He dies on the Cross according to the plan of God the Father. This is the ultimate cost. God is patient with our sin. God is forgiving. God’s covenant love costs him a broken heart.<br />
<br />
Question 2: And how in relation to Egypt was there a price paid?<br />
<br />
The concept of redeeming through victory is archaic to our system due to the fact that war booty is considered immoral. In our way of thinking, non-combatants are not to suffer in a conflict. We have to set aside our way of thinking. In our modern way of thinking payment in an economic transaction and money as war booty are two different things. However, a modern equivalent would be to win a sporting event and get the “purse” as they call it. Two boxers enter the ring and one earns the right to take the money by winning. Notice the combining of the concepts, of God “redeem you” and also “with outstretched arm and with great acts of judgment”. Is it economic payment or is it God defeating the enemies? However, it is both in this ancient covenant way of thinking. The Egyptians get no payment. The Egyptian nation is defeated, not through the military conflict with the nation of the Hebrews, but rather through the mighty acts of God in 10 plagues. God wins the first round. The Egyptian army is defeated by being washed way in the waters of the Red Sea. God wins the second round with a knock out. God wins the prize through his mighty acts and the people are his. He has in a sense bought them through his victory.<br />
<br />
Question 3: So my question is, have you any idea about the cost of redeeming Israel from Egypt?<br />
<br />
I would assert that this is not a payment in our sense of the word, but about God defeating Egypt militarily but ultimately pointing to Christ dying on the Cross. Christ defeats death by rising from the dead. <br />
<br />
Question 4: What's that all about?<br />
<br />
We have a hard time making sense of God’s covenant love, his steadfast love. We need to understand his love through his mighty acts. The ultimate Old Testament act was his redemption of his people from Egypt in the Exodus. The ultimate New Testament act was his redemption of his people from sin through the death of Christ on the Cross.pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-11408469224978007612018-12-04T22:20:00.001-05:002018-12-04T22:20:16.349-05:00Terribly Distracted from the Goal<i>If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it." (Gen. 4:7 ESV)</i><br />
<br />
Q. 14. What is sin?<br />
A. Sin is any want of conformity unto, or transgression of, the law of God.<br />
<br />
The first time sin is mentioned in the Bible is Genesis 4:7 where Cain is warned that temptation to sin is coming. If we look at this passage, does the definition from the Westminster Shorter Catechism (WSC) make sense? Can we replace the word sin with definition from the catechism? It then becomes thus: <br />
<br />
If you do well, will you not be accepted? And if you do not do well, a want of conformity unto, or transgression of, the law is crouching at the door. Its desire is contrary to you, but you must rule over it." (Gen. 4:7 Catechism Definition Substitution Version.)<br />
<br />
Does this make sense? <br />
<br />
Let us first examine if this makes sense from a cultural point of view. From a modern point of view, we don't think of sin as our basic problem, rather we think that some technical issue is the problem. So we call in the technicians to solve our problems: doctors, lawyers, plumbers, electricians, school counselors, environmental scientists, etc... By the way these are all fantastic means of service to human kind. There is only one who can solve our sin problem though, the Lord Jesus Christ. No, it does not make sense for our culture, but it is the Biblical teaching. Our main problem is that of sin. <br />
<br />
What is this sin? <br />
<br />
Let us secondly examine if this makes sense linguistically. Linguistically the word "sin" in the Hebrew of Genesis 4:7 is khatah (חטָּאת) and means "to miss the mark". As in, if you are shooting at a target and you did not hit it. So there is a target which is metaphorical. That target is a standard of word, thought, or deed which was not met. The target or standard is missed and that is sin. In Cain's case, his behavior goal was to not kill his brother. However, we could say his sin is complex and he had other goals he should have met, like worshiping in faith. It is possible he knew that a blood sacrifice was needed and he gave the fruit of the ground rather than a blood offering. If that is an issue, it is not explicitly called out, but it is clear that he was going about worshiping God on his own terms rather than God's terms. There is so much no spelled out on what specific sins were crouching at his door. Likely, he was already doing things according to his own terms. He then hated his brother because of the lack of acceptance of his own gifts. As is often the case, one sin begets another. <br />
<br />
Back to the linguistic question, sin is a moral mistake. All morality has implied authority. God is the authority who defines right and wrong. So the metaphorical target he is missing is God's direction. He instead is lacking conformity to what is good and right. He is doing his own thing. <br />
<br />
<i>But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it. (Gen. 4:7 NET)</i><br />
<br />
Using the technique of paraphrasing it in order to meditate on the meaning, let's try this on for size:<br />
<br />
<i>But if you do not do what is right, <b>moral failure</b> is crouching at the door. It desires to dominate you, but you must subdue it. (Gen. 4:7 Terry's Strange paraphrase - ethics paraphrase)</i><br />
<br />
<i>But if you do not do what is right,<b> rebellion against God </b>is crouching at the door. It desires to dominate you, but you must subdue it. (Gen. 4:7 Terry's Stranger paraphrase - authority paraphrase)</i><br />
<br />
<i>But if you do not do what is right, <b>disastrous self-assertion</b> is crouching at the door. It desires to dominate you, but you must subdue it. (Gen. 4:7 Terry's Strangest paraphrase - utilitarian ethics paraphrase)</i><br />
<br />
<i>But if you do not do what is right, <b>a personified cosmic disorder</b> is crouching at the door. It desires to dominate you, but you must subdue it. (Gen. 4:7 Terry's Stranger than Strange paraphrase - natural order ethics paraphrase)</i><br />
<br />
<i>But if you do not do what is right, <b>not a little mistake</b> is crouching at the door. It desires to dominate you, but you must subdue it. (Gen. 4:7 Terry's Simply Stranger Than You Would Think paraphrase - hyperbolic understatement paraphrase)</i><br />
<br />
<i>But if you do not do what is right, <b>downright mean, evil and despicable actions</b> are crouching at the door. It desires to dominate you, but you must subdue it. (Gen. 4:7 Terry's Absolutely Strangest paraphrase - political attack ad paraphrase)</i><br />
<br />
Then again, the word "sin" works too. All the major English translations I keep up on my Bible software uses that English word. <br />
When I took Arabic, if we made a mistake in Arabic class, the teacher would say "khatah" (خطأ). This was the teacher saying were were "wrong". This was not a moral mistake rather an academic mistake. We were missing the mark, but it was not moral but academic.<br />
<br />
It is a common teaching technique for God to make an oblique reference on a topic in order to help the mind and heart to be ready to accept a hard or uncomfortable teaching. Jesus used parables so that a person could enter the issue slowly. This technique recognizes the need for perspective, context, and background information in order to embrace. We are not going out on a limb here by saying, Cain did not understanding what was happening to him. He could not receive it all. He needed to stop and ponder. Instead he went on a rampage. We often are in this sort of situation where we need God to help us understand what is going on. God teaches via questions. We often look for answers, but that is less important than the question. With bad questions we get answers that really are not all the relevant or insightful. Perhaps someone should write a Bible study called "Divine Questions: Answers to Stuff We Did Not Know Were Terribly Relevant".<br />
<div>
<br /></div>
pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-32636766461323693932018-09-15T11:15:00.001-04:002018-09-15T11:15:12.160-04:00Steadfast Love and Knowledge of God<b>Text:</b><br />
<br />
<div style="text-align: left;">
<i>For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings. <a href="https://www.esv.org/Hosea+6:6/">(Hos. 6:6 ESV)</a></i></div>
<br />
<b>What We Are Like: </b><br />
<br />
It is often easier for us to imagine a God who desires us to fulfill basic duties. In this Old Testament verse, that duty was sacrificing an offering in the Temple. Today we might think that attending church, giving our tithe or volunteering our time is what God desires. Certainly those are good things, but the God of the Bible desires our hearts to have "steadfast love". Other good translations say "mercy". The second half of the verse has another but related emphasis. The God the Bible wants us to know him. This is not knowledge about him, but relational knowledge. This is knowing him as a person, not a mere academic theological. Knowledge of theology is not bad, but it can be disconnected from things like wonder of worship, sense of purpose in life, sense of connection, and understanding of one's own existence in relation to God. The God of the Bible desire "steadfast love" and "knowledge of God".<br />
<br />
<b>Explaining the Text:</b><br />
<br />
This Old Testament passage of Hosea 6:6 is quoted by Jesus in <a href="https://www.esv.org/Matthew+9:13/">Matthew 9:13</a>. The religious leaders of the day questioned why Jesus ate with sinners. Before quoting the first half of Hosea 6:6 Jesus says those who are not sick have no need for a physician. Steadfast love for God and people fulfills the two great commandments. Steadfast love means loving God and loving people. Jesus was befriending those who had a need.<br />
<br />
<b>Illustration:</b><br />
<br />
It is easy to congratulate ourselves on a job well done. It may be true that we have done well. However, our focus on that success may keep us from seeing the needs of those around us. A part of love is seeing the needs. We can only direct our focus on so many things. It is a common experience. When driving, we can have a conversation with someone beside us. We can drive and adjust the radio. Switch off the radio and add our phones things become a bit more complex. Then add it all together. Have a conversation, follow the navigate in a new location from your phone and solve a dispute in the back seat may keep us from focusing on the most important thing, driving safely. Likewise, when we think have our Christian duty conquered, and think about how well we are doing, we may not see those who have needs right beside us. We are focused on self, rather than God and others.<br />
<br />
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<a href="https://frontiersinblog.files.wordpress.com/2017/11/age-gender-personality-distracted-driving.jpg?w=940" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="400" data-original-width="800" height="160" src="https://frontiersinblog.files.wordpress.com/2017/11/age-gender-personality-distracted-driving.jpg?w=940" width="320" /></a></div>
<br />
<b>Application to Us:</b><br />
<br />
Whether it is a phone call to a shut in, or a food for the grieving or simply loving the unlovely, God wants our hearts. God does not desire us to focus on achievable duty but on a heart full of steadfast love, compassion, and knowledge of him. We cannot do this under our own power, we need the grace of God. We must not see the steadfast love as a new duty, but a heart empowered by the Holy Spirit to love God and love others. <br />
<br />
3rd Verse of <a href="https://hymnary.org/text/christ_whose_glory_fills_the_skies">Christ, Whose Glory Fills the Skies</a><br />
<br />
Visit then this soul of mine,<br />
Pierce the gloom of sin and grief;<br />
Fill me, radiance divine,<br />
Scatter all my unbelief;<br />
More and more Thyself display,<br />
Shining to the perfect day.<br />
<br />
~Charles Wesley<br />
<br />
<br />
<br />
<iframe allow="autoplay; encrypted-media" allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/EiRa_d6M9Ss" width="560"></iframe>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-45772294906904463622018-08-18T23:14:00.002-04:002018-08-18T23:14:22.021-04:00Church growth comes from three sources: transfer growth, biological growth or conversions. Numeric Growth Resulting from Transfers from Other Congregations:<br />
<br />
Church Growth in post-modern America often comes from transfer growth from other churches. When people move from one city or area to another, it is natural for them to find a new church. When someone relocates, this is good transfer growth. Transfer growth is less desirable when it is merely the movement of Christians from one gospel believing church to another, but each story is different. Particular moves may be necessary and good but capitalizing on transfer from other local congregations may provide vitality to the gaining congregation, but not expand the Kingdom of God. For a new church or a church seeking to revitalize, gaining transfer growth is a good place to build to the congregation. Transfer growth means that gaining congregation is conserving the discipleship efforts of a sister church which they may or may not know. Transfer growth means welcoming into the congregation new people who need friends. People are most likely to seek a church within weeks after they move into a community. Advertising dollars are well spent on reaching new comers to a community. <br />
<br />
Numeric Growth from New Babies: <br />
<br />
Church growth happens when congregation members have children. Ensuring that this sort of growth means 1st affirming that children are the church, not the future church. While children are not ready for executive functions of leadership, they are a part of the current church. Children and youth programs should both aid in including the children in the church and bringing age appropriate discipleship. Often children and youth are mistakenly taught by our actions, not our theology, that the church congregation is for the generation of their parents. So when they go to college, they look for a congregation that includes their age group. Youth group often does not give way to participation into the life of the congregation. Two common paths are for teens who are not serious about their faith to drop out of church as an adult or alternatively to find a church where they are taken seriously. Ensuring that the church love and serves covenant children is as much a social phenomenon as anything else. The big question is, do we respect our youth? We often have affection for youth, but respect means that they are sitting on the bench of service until they are 30. <br />
<br />
Numeric Growth from Conversions:<br />
<br />
When we say evangelism, we mean people coming to faith who did not have it before. They dynamics of evangelism is often quite different than people expect. In the history of the American gospel believing church often evangelism means heavy persuasion. This persuasion type evangelism does address certain dynamics of the process. However, the persuasion evangelism of the past sat solidly on the shoulders of the extensive teaching ministry of the church. Sunday School, Biblical preaching, and many other teaching ministries of the church made it possible for evangelists to focus on the will. The cognitive, emotional, ethical, personal habit, social habits, and social association education were done by the church at large, while the evangelist could focus on the volitional aspects. In post-modern America the focus should be on full person engagement of discipleship rather than focus on the will. <br />
<br />
The worship service is our focus of whole person discipleship. The singing, prayers, public reading of Scripture, preaching, and sacraments must all be leading us to Christ in our mind, our emotion, our will, our habits, our behaviors, and our relationships (with God, with others, and with ourselves). It is common that we think of education and discipleship as primarily cognitive in nature. While there are certainly cognitive aspects to Christian discipleship, it certainly is not merely cognitive. Our evangelism begins with worship where we are making disciples. This is not to suggest in the slightest that our worship service is merely a time for teaching by lecture. Rather as we meet the Trinity in worship, where everything leads us to Christ, we become followers of Christ or we become better followers of Christ. pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-43615250816090751592018-05-19T20:16:00.003-04:002018-05-19T20:16:37.520-04:00New City Catechism: Question 1 - What is our only hope in life and death?<a href="http://newcitycatechism.com/">New City Catechism:</a><br />
<br />
Question 1:<br />
What is our only hope in life and death?<br />
<br />
Answer 1:<br />
That we are not our own but belong, body and soul, both in life and death, to God and to our Savior Jesus Christ.<br />
<br />
οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ καὶ οὐδεὶς ἑαυτῷ ἀποθνῄσκει· ἐάν τε γὰρ ζῶμεν, τῷ κυρίῳ ζῶμεν, ἐάν τε ἀποθνῄσκωμεν, τῷ κυρίῳ ἀποθνῄσκομεν. ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνῄσκωμεν, τοῦ κυρίου ἐσμέν. (Rom. 14:7, 8 NA28)<br />
<br />
For no one of us lives for himself and no one dies for himself. For if we live, we live to the Lord, and if we die, we die to the Lord. If then we live or if we die it is to the Lord. (Author's Translation)<br />
<br />
We all live for some purpose. It may not be a well thought out purpose. It may be a purpose that has selfish or sinful motive. Our underlying motives are often difficult to discern without self examination. In 21st Century western society, we usually do not think of us dying for a purpose unless it is for rendering emergency aid for others or some times for combat. Martyrdom for one's faith would be unusual not in our century but in our geographic surroundings. Those things we do that risk our lives are things that we may very well die for, however, it probably will not be what we intended as the trade off. By and large in western culture our goal is not to die for anything but simply to avoid death as long as possible. Perhaps it was Dr. Martin Luther King Jr. who said <a blog="" constitutioncenter.org="" famous-quotes-from-dr-martin-luther-king-jr="" href-="" href="https://www.blogger.com/null" https:="">"There are some things so dear, some things so precious, some things so eternally true, that they are worth dying for. And I submit to you that if a man has not discovered something that he will die for, he isn’t fit to live."</a> It may seem morbid that we would want to talk about dying for some purpose, however, it is true we are going to die and how do we die with a purpose? Purpose in life and death means that our heart is tied to something it loves. What do we give ourselves? Or to whom do we give ourselves? In other words, what do we love? <br />
<br />
Paul is dealing with the concept of each person living according to his own convictions of what the Lord desire for that person. We each have to live according to those conviction. Convictions are not our preferences. Convictions are those things we believe we are obligated to live up to. There is a sense that if we desire to tell someone what exactly they should believe and do, we might be urging that person live for social acceptance rather than to the Lord. We as a member of the covenant community must guard against requiring obedience to man made laws. This is not a live and let live strategy of harmony, but a recognition that obedience to the Lord requires one to live according to convictions. In order to live according to convictions there must be seasons where the individual who is a member of a family or a church must weigh in for himself or herself. The person has think it through for himself. In this life we can often defer to others about various opinions. However, when it comes to our obedience to God, we must obey what we believe God wants and not some other person. This is part of how we ensure we are loving God and not just settling into social norms. The tension of discerning (not deciding) what we think God desires and it being in conflict with other godly people is exactly the sort of tension that keeps our eyes on the Lord and not on the church. If I follow social norms of the church against what I think God has shown in the Bible, I love the church more than God. If I follow the social norms of my parents rather than what I believe what God would have me do, I love my parents more than God.<br />
<br />
Lord, <br />
<span style="white-space: pre;"> </span>We belong to you. We desire to increase our love for you both in how we live day by day. We desire to give our lives in humble service to you. We belong to you Lord. We belong to you. <br />
<span style="white-space: pre;"> </span><br />
<span style="white-space: pre;"> </span>Amenpruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-46848926564713198072018-05-19T12:46:00.001-04:002018-05-19T12:46:07.787-04:00Charlie-in-the-Box from The Island of Misfit Toysἕκαστος καθὼς ἔλαβεν χάρισμα εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ. (1 Pet. 4:10 NA28)<br />
<br />
Just as each one received a gift so also serve one another as good keepers of the varied grace of God. (Author's Translation)<br />
<br />
Of note in this verse is how there is coordination between receiving a spiritual gift from God and the type of service one renders. This is not merely a nice idea that could be a strong choice, rather it is a matter of proper care of the thing that God has given. The reason for serving according to one's given gift is οἰκονόμοι (Transliteration: oikonomoi), which is the word from which we get economics. Rather than theory about finances of the world, nation, or other human grouping, this word emphases originally the wisdom needed to make a household orderly. The beginning of the word has house in it (οἰκος). In ancient times, the home was not just a place to relaxation or retreat. The home had many functions, to include things like food production, clothing production, safety, etc... It was a place that required orderly administration. This is the emphasis of the word "steward" or "keeper". If we fail use the gifting from God, we fail to cherish his gift. We fail to preserve his gift. We fail an orderly administration of it.<br />
<br />
In a world that emphasizes theories that account for all cases, this verse emphasizes understanding with an eye towards variety. All people are the same. All people are a bit different. In fact, the whole of human experience cannot be experienced narrowly. Those who are different are a part of variety God has given. Aptitudes, dispositions, interests, abilities, and discernment all are a part of our gifting. No one has a corner market on what ministry should look exactly like. In fact each person's gifting is unique. <br />
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Meditating on this verse in 1 Peter has been a blessing to me because it shows that not all have the same gifts, and definitely my gifting does not run on the same tracks as the well travelled routes. In fact, my path has been highly off from norms. I have been tempted to get discouraged that I have not normalized my progress in ministry. When I look at the ministry path I have taken, one way of looking at it is to say I have done it wrong. There is definatly a truth in saying that. For instance I did not complete my Masters of Divinity (M.Div) in my 20s as is more in line with normal paths in ministry. In many ways I wish I had completed my M.Div in my 20s, but finishing after I was 50 has brought me humility and recognition of my own limitations. Coming face to face with our weaknesses is grace. "But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me." (2 Cor. 12:9 ESV)" God's power is made perfect in my weakness. My weakness is his tool to bring me closer to him. I do not naturally rejoice in my weakness. I do thank God for my frustration and slowness of completing my M.Div. Another area where I am off of the norm is my focus on engagement with the academic side of Bible interpretation. This bent may hinder some of my desires for the future. However, this may aid me to focus less on pleasing people and perhaps focus more on pleasing God. It is yet to be seen how it works out, but seeing that my "Island of Misfit Toys" disposition it is good to know that it has not been out of God's plan. This brings me comfort.pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-11646610124674079832018-02-17T10:50:00.001-05:002018-02-17T10:50:28.397-05:00Prayer for the Return of ChristLord Jesus, Lord of Hosts, and coming King,<br />
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<span style="white-space: pre;"> </span>We have hope not merely of earthly success but we possess hope in your coming to set all things right. We often pray in this life that we would be delivered from illness, conflict, and failure. However, we know that this trajectory is near sighted and we must pray with the Apostle John in the book of Revelation, “Come Lord Jesus” in order to see ultimate delivery. We approach your throne to see your face and prepare our hearts for your coming. Come Lord Jesus.<br />
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<span style="white-space: pre;"> </span>Amen<br />
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pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-77811807624085255912017-12-27T22:54:00.003-05:002017-12-28T08:21:49.740-05:00Is There a Better Translation for the Lord's Prayer? <div style="text-align: center;">
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<span style="font-family: "times" , "times new roman" , serif;">Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. Matthew 6:13 <span style="text-align: center;">BYZ</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"> Nestle-Aland 28</span></div>
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<span style="font-family: "times" , "times new roman" , serif;"> καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Matthew 6:13<span style="text-align: center;"> </span><span style="text-align: center;">NA28</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Terry’s Translation</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">And you (our Father) do not lead us into temptation, but rescue us from the evil one. Matthew 6:13 </span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Translation is an art which draws upon theological and interpretive skills as well as linguistic and textual preservation skills. Recently the lead pastor of the Roman Catholic church, Pope Francis said that the phrase in the Lord's prayer asking God to not lead us into temptations <a href="https://www.npr.org/sections/thetwo-way/2017/12/08/569385769/pope-francis-suggests-changing-the-words-to-lord-s-prayer" target="_blank">"is not a good translation."</a> </span><span style="font-family: "times" , "times new roman" , serif;">Rather, Pope Francis advocates what he considers a better translation, “Do not let us fall into temptation.” At least part of the reason is theological, because Pope Francis says, it </span><a href="https://danielbwallace.com/2017/12/12/pope-francis-the-lords-prayer-and-bible-translation/" style="font-family: Times, "Times New Roman", serif;" target="_blank">“is not a good translation because it speaks of a God who induces temptation.” He added, “It is Satan who leads us into temptation; that’s his department.”</a><span style="font-family: "times" , "times new roman" , serif;"> We should appreciate that Pope Francis is valiant to speak well of God, which is in agreement with the third commandment which demands we not take the Lord's name in vain. This is also in agreement with James who tells us in James 1:13 that “13 Let no one say when he is tempted, "I am being tempted by God," for God cannot be tempted with evil, and he himself tempts no one. (Jas. 1:13 ESV)” So God is not culpable in our sin, though he controls all of the events. </span><br />
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<span style="font-family: "times" , "times new roman" , serif;">Theological coherence along with interpretive skills are mandatory for a solid translation. However, we cannot read good theology into a passage that does not get addressed by that passage. We cannot dump lexical meaning nor grammatical features of the original language text in order to satisfy theological uniformity. If the translation should be "do not let us fall" I would expect the word to would have meaning "fall" to be within the lexical range of meaning. The leading academic dictionary of Biblical Greek says the meaning of the word is "1. to bring into an area, bring in" or "2. to cause someone to enter into a certain event or condition, bring in". </span><br />
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<span style="font-family: "times" , "times new roman" , serif;">The verb εἰσενέγκῃς (eisenegkes) is a second person active aorist subjunctive. The second person is the subject, "our Father" is who is being asked to not lead us into temptation. The verb is not passive, it is active and "our Father" is the one who is being asked to not lead. This form with the negative particle μὴ according to Dan Wallace is "The prohibitive aorist is normally used, like its positive counterpart, in speculative situations. The force of the aorist is used to prohibit the action as a whole. Because of this, it sometimes has an ingressive flavor: Do not start." (The Basics of New Testament Syntax, page 320) So perhaps in a schmaltzy sort of translation we might say, “you don’t even start to lead us”. The way I am reading the verse is that it assumes that the providence of God is a governing factor in our life. God is in control of what happens ultimately. This verse gives the idea that God will lead us into temptation at times but we should ask him that we not be led into temptation. This is coherent with the passage in Luke, "And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness for forty days, being tempted by the devil. And he ate nothing during those days. (Lk. 4:1-2 ESV) Yes, it is the devil doing the tempting but God (the Holy Spirit) is the one leading where Jesus is going. There is a theological tension which exists and we must embrace the tension of the passage. That tension is even in the Lord's prayer itself. Amazingly, the definite article before the word evil in the Greek indicates it is the evil one, not our evil. I would say it means “the Devil”, we are to ask God to deliver us from the Devil. This is also coherent with the command of Jesus to Peter, "Watch and pray that you may not enter into temptation." (Matt. 26:41 ESV)</span><br />
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<span style="font-family: "times" , "times new roman" , serif;">We should note that the Westminster Larger Catechism recognizes the tensions of "God...may so order things" with "that Satan, the world, and the flesh, are ready powerfully to draw us aside". This tension has more than an intellectual curiosity, it is the reality that we actually live within. </span><br />
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<a href="https://www.opc.org/lc.html" target="_blank"><span style="font-family: "times" , "times new roman" , serif;"><span style="background-color: white;">Q. 195. </span><i style="background-color: white;">What do we pray for in the sixth petition?</i></span></a><br />
<span style="font-family: "times" , "times new roman" , serif;"><i><br style="background-color: white;" /></i><span style="background-color: white;">A. In the sixth petition (which is, </span><i style="background-color: white;">And lead us not into temptation, but deliver us from evil</i><span style="background-color: white;">), acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them; we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, forever.</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;">There is a hands on quiz coming soon for me and you on this. </span>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-22398059461661238892017-05-25T22:32:00.000-04:002017-05-25T22:32:05.017-04:00What do I read next in my Bible? I have not done it in many years, but sometimes I have just opened my Bible in a random fashion to see what God had to say to me. It was sort of a modern take on the casting of <a href="http://www.naves-topical-bible.com/LOT-THE.html" target="_blank">lots</a> or <a href="http://www.naves-topical-bible.com/URIM-AND-THUMMIM.html" target="_blank">Urim and Thurim</a>. How do I know God's will? Let's roll the dice so to speak. I would hesitate to say one should never do this. One is reading God's Word. That is good. In recent years a funny story has crossed my path a couple of times. A young man want to know what to do with his life so he opens his Bible in this random fashion and the Scripture<a href="https://www.biblegateway.com/passage/?search=+Matthew+27%3A5&version=KJV" target="_blank"> Matthew 27:5</a> about Judas is what the page opened to and the eye caught, "...and he went and hanged himself." Feeling discouraged by such a dark passage he decided to try again and get a more positive Scripture passage. He opened the Bible this time and came up with <a href="https://www.biblegateway.com/passage/?search=Luke+10%3A37&version=KJV" target="_blank">Luke 10:37</a> which told him "You go and do likewise." I have no idea whether that story is real or not. I'm guessing it is not. I would say I have often opened the Bible randomly and received more positive and more helpful passages. Not that positive and helpful is the purpose of the Bible. The <a href="http://www.shortercatechism.com/resources/wsc/wsc_003.html" target="_blank">Westminster Shorter Catechism</a> teaches that in Question and Answer 3 the following:<br />
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Q: What do the scriptures principally teach?<br />
A: The scriptures principally teach what man is to believe concerning God, and what duty God requires of man.1<br />
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1. Micah 6:8. He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?<br />
John 20:31. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.<br />
John 3:16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.<br />
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When we approach the Scripture to find out what job I should take or if I should by this business or not, we are seeking from the Scripture something that is askew from the main purpose. That is not to say there is no good in seeking guidance and wisdom, which often does come from Scripture. If I wonder if I should explore serving other God's besides the one true living God, the Scripture does tell me what to do. God of the Bible forbids it. While my country does not specify whom I should serve in religion, the Bible tells me whom I am to serve. <br />
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In deciding what to read in the Bible there are two approaches to take. The first is to figure out what issues in our life need addressing then read the book of the Bible or select passages that deal with that passage. Often our questions that we would like the Bible to answer do not line up with that 3rd Question and Answer of the Westminster Shorter Catechism. Our primary questions should be in line with our primary needs, but sometimes our hearts are not ready for that. Our hearts ask for questions about suffering, marriage, finances, living a good life, and how to be wise. The Scripture does address these, so going to those passages addressing those sorts of questions that are on our hearts can be an entrance to Scripture reading. However, if we see the Bible as just a self-help book helping us with temporal concerns in the here and now, we may never get to the greater teachings of Scripture. We must eventually look at deeper questions such as who is God? Who is Jesus? What is salvation? Salvation from what? What is sin? How do I serve God? <br />
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What do I read next based on my need? You can choose a temporal, earthly need or an eternal issue. Either one can be a starting point. It should not be an end though. <br />
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One way to address the topical issues is to look at Nave's Topical Bible. Billy Graham in his ministry recommended this tool and there are versions on line. <br />
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<a href="http://www.naves-topical-bible.com/" target="_blank">http://www.naves-topical-bible.com/</a><br />
<a href="http://www.biblestudytools.com/concordances/naves-topical-bible/">http://www.biblestudytools.com/concordances/naves-topical-bible/</a><br />
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Another way to find topical Scripture passages is to use Concordances. Today this activity can be easily done by searching for words in Bible Software. There are many ways this can be accomplished. There are Bible apps and applications. Some of them for free such as put out by <a href="http://crosswire.org/">http://CrossWire.org</a>. There are websites that have the whole Bible on them as searchable text. Examples: Biblegateway.org, netbible.org, and esv.org.<br />
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Google can also be helpful by Googling phrases like, "What the Bible says about wisdom". The auto complete of "What the Bible says about" can tell you a bit of what is on people's minds. <br />
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The other way to read the Bible is to read through the whole thing. <a href="http://www.ligonier.org/blog/bible-reading-plans/" target="_blank">Ligonier Ministry has a bunch of different Bible reading plans on a page dedicated for this purpose</a>. There are charts for just reading one chapter at a time over three years. There Bible reading plans that take one through the whole Bible in a year. There is the M’Cheyne plan which takes one through the whole Bible in a year, but takes one through the Psalms and New Testament a second time. <a href="https://www.esv.org/resources/reading-plans/" target="_blank">The ESV.ORG site also has reading plans.</a><br />
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For myself, I am reading shorter passages but listening to a podcast which reads the<a href="https://itunes.apple.com/us/podcast/esv-mcheyne-reading-plan/id349167755?mt=2" target="_blank"> ESV with the M'Cheyne plan. </a><br />
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pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-20676395287213391852017-05-24T21:34:00.000-04:002017-05-24T21:34:06.583-04:00What is Sacred: Reading Mathew 23:16-26Reading <a href="https://www.biblegateway.com/passage/?search=Matthew+23%3A16-26&version=ESV" target="_blank">Matthew 23:16-23</a> helps us see how we are slack in giving respect for all aspects of God's creation. While we might not use God's name in vain, we might not speak well of our fellow man. These are beings created in God's image. Jesus tells the Pharisees that the have it wrong when they teach that swearing by the Temple brings no obligation, but swearing by its gold does. Jesus points out parallel teachings they have, where they teach about limits of the Law. Jesus points out how the sacred has relationships and effects to other things. We might see that we have not been recognizing the holy and the sacred in our own lives. <br />
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Another teaching of Jesus in this section has to do acting to advance justice, mercy, and faithfulness. Justice is seeking the right. Mercy acting forgiving, not giving punishment that someone deserves. Faithfulness is being true to virtue and duty when it is costly to do so. These are in contrast with the Pharisee practices of greed and self-indulgence. pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-41740517856267143412017-05-21T09:46:00.002-04:002017-05-24T21:08:17.964-04:00Reading Jesus Warnings in Matthew 23:6-15In <a href="https://www.biblegateway.com/passage/?search=Matthew23:6-15&version=ESV">Matthew 23:6-15</a>, Jesus talks about the dynamics of being a religious leader. When we are religious leaders there is a temptation to exalt our own reputation. There is a temptation even in obeying to do it for the motive of stroking our ego. In my home in the Ozarks it was the practice the churches I grew up in to not use titles like Reverend. Pastors were often called brother, but then again other men in the church could be called brother and the women sister. It seems that brother could also be used as a title of honor also. The intent is to not do that though. After completing seminary I have found it a challenge to find a traditional ministry with the honor that is common in American Protestant churches. So my heart is sometimes seeking honor exactly in the way that Jesus warns against. My own heart has a subtle desire to seek honor and a not so subtle anger in response to dishonor. This is another call to the life to live daily repentance. <br />
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I've been listening on <a href="http://www.audible.com/" target="_blank">Audible</a> book by Robert Linthicum called<a href="https://www.audible.com/pd/Religion-Spirituality/City-of-God-City-of-Satan-Audiobook/B007725ZOU?ref_=a_search_c4_1_1_srTtl&qid=1495373920&sr=1-1" target="_blank"> City of God, City of Satan</a>. In the book he tells about how he went to Australia to speak to urban pastors in Melbourne and Sydney. He said that he felt the pastors were particularly strong in doing urban ministry because they 1. share pastoral responsibilities as a team, 2. have other jobs for their own livelihood, and 3. the church is able to serve in addiction rehabilitation centers and housing. These pastors serve in a way that enables ministry even in a small church through their sacrificial lifestyle. A part of my own goal has been to find ministry that is honorable, when I should be looking how to serve, even serve sacrificially. This example given in the book is a challenge to my own plans and prayers for current and future ministry. <br />
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Jesus talks specifically about over seas mission. He says that when we do such work is that we may be responsible for propagating even more sever forms of religious pride and ego. I have personally wanted to be involved in missions overseas. While trying to fulfill the great commission in <a href="https://www.biblegateway.com/passage/?search=Matthew+28%3A19%2C20&version=ESV">Matthew 28:19,20</a>, I must not fall into the sin warned against in <a href="https://www.biblegateway.com/passage/?search=Matthew+23%3A15&version=ESV">Matthew 23:15</a>. At the same time, I can see the warnings in Matthew 23:6-15 being used to justify not going to the mission field. I can also see it being used to criticize those who would set an example that challenges our comfort and ease.<br />
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<b>Pray with Me:</b><br />
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Lord,
Our hearts are full of pride. We take our duty to love you and make it a contest which we want to win. Forgive us. For give us for also making others join in the contest. We have these and many more sins. Forgive LORD we pray. Amenpruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-59443721221275640602017-04-08T12:29:00.003-04:002017-04-08T12:29:52.981-04:00We Minister to The Grieving By Ministering to the Whole PersonThe Bible sees the human as wholistic. The greatest command addresses the whole person in loving God. “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.” (Deut. 6:5 KJV) As we look at people to whom we minister we must use the wholistic approach. Tim Keller points out in his book on suffering that the western cultural mindset is to approach suffering by solving it through the use of a specialist. If you have a marriage problem one goes to a marriage counselor. If one has a legal problem one goes to a lawyer. Suffering of neglected children is solved by social worker. Each type of suffering is solved by a particular type of specialist. However, when we suffer it is complex and affects the whole person. When people grieve we often think of grief primarily as an emotional symptom that needs to be relieved, solved, or endured. Grief is the emotional response to loss, however, as Christians we must rightly see the whole person is involved in grieving process. While grief can be defined as emotional response to loss, there is almost always more emotions going on than a sense of grief. A widow may also feel apprehension about the loss of income. She may feel nostalgia at the memory her late husband at the most precious years together. A widower may feel disoriented if his wife was the organizer of the social calendar or check book. Someone terminally ill may grieve the end of their life, but he also may feel anger at a system that could not conquer the illness. Alternatively, he may feel contempt for those who did not come visit him in his closing hours. Death and illness are complex life events that push and pull on more than one emotion. These life events also push and pull on practical needs of individuals and their families. A dying person may refuse to write a will or dispose of property, leaving loose ends for the family or friends to figure out. Some start preparing to dispose of property, perhaps very early or too early. Someone who has lifelong health issues may have not key event that tells them something is now different. These emotional and practical needs are complicated by social practices. Some communities do not wish to see the illness or death of a person, so isolation of the suffering is the practice. This means that loneliness may be added to other suffering. Other communities the family and friends gather at the hospital, home, church or other communal place. The person suffering may or may not welcome this. It may be that the person desires privacy while suffering but at other times the person needs companionship while suffering. Another social factor that effects how someone suffers are the key examples the person has observed or heard about. Many people take queues from those they have observed; this is the way to go through the suffering. If an exemplar suffered by counting her blessings and reviewing her life blessings, that may be what the following sufferer does. If exemplar isolates herself or keeps the suffering a secret up until it can’t be hidden, that may be what the observer will also do. Personal habits can be very powerful way, of why someone acts a certain way even if cognitively it does not fit the situation. If someone in small things tries to always put a good face on something bad, then that may be the answer when the big questions of life arise in suffering. A denial of the bad may be the habit of the mind. If someone has a habit of blaming others when things go wrong, then unconsciously one may blame someone and anyone. Some but not all coaches tell athletes to ignore pain so that performance is not degraded by the pain. If this practice becomes a habit, a person may have difficulty navigating an illness since the person automatically moves to ignoring the pain. An aspect of the human that can be difficult to examine is the unconscious self that responds. Desire, motive and other responses are sometimes difficult for a person to recognize in himself. The Bible talks about the function of the Bible can be to expose hidden thoughts. “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” (Heb. 4:12 KJV) Jeremiah also touches upon this issue. “I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.” (Jer. 17:10 KJV) The existence of the unconscious self is exposed by Scripture but also by it slipping out in other ways. Famously Freud pointed out that someone may substitute the word “mad” instead of “made” because there is deep anger. This is called a Freudian slip. This someone esoteric observation is probably not the primary way that we should pastorally discern motives and intentions that are unspoken and unexamined. Biblical preaching and pastoral visits are a part of exposing the unconscious self to the conscious self. In pastor visits talking with the person with an emphasis on listening can help. Asking what they feel or want can also be helpful in moving from unconscious to conscious. Good friendships and personal mentoring are also part of this journey. A lifelong practice of self-examination and repentance means that when storms of life hit there is some chance of being more in touch with the whole self. The Bible does not simply address the unconscious self though. As mentioned the greatest commandment to love God involves the whole being. Throughout Scripture the whole person is addressed and when appropriate a particular aspect of the human is discussed. Psalm 1 and 2 discuss the mind or the cognitive self. Many of the Psalms address the emotions felt at various seasons of life. The book of Proverbs discusses desire. The practices of holy living along are discussed in the Letters of Paul. The rich variety of whole human are addressed with great variety. While the temptation might be for pastors and other Christian workers to address one aspect, such as the emotion of grief in suffering, a more compelling approach to ministry is to minister to the whole person. The Scripture accounts for the whole person, so must our ministry. If we do not look at the whole person we may be guilty of violating this passage. “Everything that I command you, you shall be careful to do. You shall not add to it or take from it.” (Deut. 12:32 ESV) If we do not view a person wholistically we cannot obey this passage. pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-75244792435343682862016-11-24T08:53:00.000-05:002016-11-24T08:57:39.508-05:00Thanksgiving 2016For years I have been focused on Thanksgiving being about the good things that happen in my life. That is true, we should be thankful for those good things when we are blessed by God. I have founded it harder and wiser to also be thankful when things do not go my way. This is a favorite passage of one of my daughters. I was always surprised by her attraction to it. I heard a sermon podcast on it this past Monday about this passage.
"I hear, and my body trembles; my lips quiver at the sound; rottenness enters into my bones; my legs tremble beneath me. Yet I will quietly wait for the day of trouble to come upon people who invade us.
Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls,
yet I will rejoice in the LORD; I will take joy in the God of my salvation.
GOD, the Lord, is my strength; he makes my feet like the deer's; he makes me tread on my high places." (Hab. 3:16-19 ESV)
God is good. Sometimes in his drawing me nigh to himself, it means my body trembles from fear. Sometimes it means I anticipate trouble. Sometimes it means what is normal function of provision is absent. Still God is my strength. The Pilgrims in the Plymouth colony thanked God for his hand of providence, although by modern standards many things looked grim. Years before, the Huguenots at the first Thanksgiving in Florida thanked God for his goodness. This was not a study in successful ventures, yet thankfulness was their response to the blessing of God. "I will rejoice in the LORD."
I am thankful for those things that feel like blessings, but I am also thankful for those things that do not feel like blessings but draws me nigh to my maker and creator. His hand of providence is where we find goodness. "I will rejoice in the LORD".
pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-47566047826960577662016-10-27T07:59:00.000-04:002016-10-29T12:50:20.220-04:00Are We Commanded To Go In The Great Commission?It is not clear where the teaching comes from but I have often heard that the word 'go' in the Great Commission is not the command. The supporting evidence given is this, the word 'go' is not in the imperative. Certainly grammatically the word 'go' is a participle so the imperative is not a choice. That may sound like an open and shut case, the word is not in the imperative mood so therefore it is not a command. While this is true that the word 'go' is not in the imperative, it is a participle, so what does that mean? In New Testament Greek (Koine Greek) the participle often has an enriching function in the sentence. One of the main uses of the participle is to combine two or more actions as a combined action. While we can't do this in English to the same extent as New Testament Greek can, if we say "he ran the ball to the end zone and won the game" we usually would think that the act of running the ball was how he won the game. This may be the case if something is simultaneously happening. In this use of the Greek participle, it has a tense that is expressed not in terms of the present, but in terms of the main verb. If the participle is present tense, it is the same time as the main verb. If the participle is past, it is sequentially before the main verb. There is still this fusing together of action to show unity in purpose, result, story, manner, or something.<br />
<br />
So what if a participle is working with an imperative main verb. An example of that can be found in Matthew<br />
<br />
<i>"And he sent them to Bethlehem, saying, 'Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.' " -- (Matt. 2:8 ESV)</i><br />
<br />
In this example Herod commands the Magi to search for the child. The word 'search' (ἐξετάσατε) is in the imperative, but the word 'go' (πορευθέντες) is an aorist participle. The aorist is often past action (sometimes simple action), and in this instance action that will precede the imperative. While the main idea is that the Magi are commanded to 'search' but in no way should one think that they have choices as to whether they should go to Bethlehem or not. The aorist participle is used to show what they must do first, and then what they will be able to do second. The 'going' is necessary in order to accomplish the 'searching'. I don't think most people would argue that Herod is not commanding the Magi to go to Bethlehem. <br />
<br />
When Jesus tells us to make disciples in Matthew 28:19,20, there is not one but three participles. The first participle is 'go' which tell us what we have to do in order to do the main command. The main command is 'make disciples'. Then there are two other participles; 'baptize' and 'teaching'. <br />
<br />
When I've heard this teaching that the 'go' is not imperative it seems to have the general thought that we are not accountable to go in order to fulfill the Great Commission. The idea seems to be that we can fulfill the Great Commission by staying where we are currently located. Certainly there is ministry to be done wherever we are. However, this is a misguided approach to the passage. Going is a part of the main action by setting up the circumstances through which the main command is to be accomplished just like the Magi had to go to Bethlehem in order to find the child. <br />
<br />
Would we think that the ideas of baptizing and teaching are optional components to fulfilling the Great Commission? I would propose that what Jesus is telling us how we are to make disciples, we make by disciples by baptizing and teaching. <br />
<br />
Go is a part of the full command of making disciples in the Great Commission. We are to do this. We might do it in many ways. The New Testament shows us how the first century disciples carried out this command. We are to go and make disciples. We make disciples by baptizing and teaching. Brothers and sisters, let us go and make disciples. <br />
<br />
<br />
<i>And Jesus came and said to them, "All authority in heaven and on earth has been given to me. <b><u>Go</u></b> therefore and <b><u>make disciples</u></b> of all nations, <b><u>baptizing</u></b> them in the name of the Father and of the Son and of the Holy Spirit, <b><u>teaching</u></b> them to observe all that I have commanded you. And behold, I am with you always, to the end of the age." -- </i><i>(Matt. 28:18-20 ESV)</i>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-91300560183623342642016-09-29T21:32:00.001-04:002016-09-29T21:32:17.336-04:00Short Review of Jonathan Edwards: A New Biography by Iain H. Murray<span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">I
bought the book Jonathan <i>Edwards: A New Biography by Iain H. Murray</i> for a
family member. Initially she told me she
liked it but as she read, she got frustrated.
She actually gave up on it and gave it to me. I just finished reading it myself. It took a while. The book lacks direction is one of its main
faults. Rather than guiding and
interpreting the life of Jonathan Edwards, it seems like the author accumulates
many facts. Murray seems to go into
depth on issues which for me which would have served the average reader better
by summarizing the issue or by excising the material altogether. This book best serves someone with a strong
interest in history and lover of detail.
If you desire to learn a bit of church history, historical theology, or
be inspired by a great Christian man, you should look for another biography.</span>pruittcommunicationshttp://www.blogger.com/profile/01644765530747792593noreply@blogger.com0tag:blogger.com,1999:blog-6816469.post-23455133182350861022016-09-07T22:00:00.001-04:002016-09-07T22:00:29.814-04:00Translation and Notes on Job 1<div class="MsoNormal">
I took Biblical Hebrew and Biblical Greek in seminary. I am maintaining my Hebrew and Greek by continuing to use those skills. I translate my preaching passages. I use <a href="http://www.bibleworks.com/" target="_blank">Bible Works</a> which I highly recommend. It is my favorite Bible software since as they advertise, focus on the text. Sometimes I'm being overly literal, so the English is poor, but it helps to figure out how Hebrew is different that English. They just do things differently with language sometimes. </div>
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<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> אִ֛ישׁ הָיָ֥ה
בְאֶֽרֶץ־ע֖וּץ אִיּ֣וֹב שְׁמ֑וֹ וְהָיָ֣ה׀ הָאִ֣ישׁ הַה֗וּא תָּ֧ם וְיָשָׁ֛ר
וִירֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע׃ </span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:1 WTT)</span><o:p></o:p></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><br /></span></div>
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There was a man in the land of Uz whose name was Job and he
was a man who was whole and straight and feared God and turned from evil. <o:p></o:p></div>
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<br /></div>
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Notes: The location
is east of Israel. <o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיִּוָּ֥לְדוּ ל֛וֹ
שִׁבְעָ֥ה בָנִ֖ים וְשָׁל֥וֹשׁ בָּנֽוֹת׃ </span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:2 WTT)</span><o:p></o:p></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><br /></span></div>
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And there was born to him seven sons and three daughters.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><sup> WTT</sup><b> Job
1:3 </b></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;">וַיְהִ֣י מִ֠קְנֵהוּ שִֽׁבְעַ֙ת אַלְפֵי־צֹ֜אן וּשְׁלֹ֧שֶׁת אַלְפֵ֣י
גְמַלִּ֗ים וַחֲמֵ֙שׁ מֵא֤וֹת צֶֽמֶד־בָּקָר֙ וַחֲמֵ֣שׁ מֵא֣וֹת אֲתוֹנ֔וֹת
וַעֲבֻדָּ֖ה רַבָּ֣ה מְאֹ֑ד וַיְהִי֙ הָאִ֣ישׁ הַה֔וּא גָּד֖וֹל
מִכָּל־בְּנֵי־קֶֽדֶם׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:3 WTT)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><br /></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And he had livestock of 7,000 head of
cattle and 3,000 camels and 500 pair of oxen and 500 female donkeys and a great
many servants and the man was greater than all the sons of old. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><sup> WTT</sup><b> Job
1:4 </b></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;">וְהָלְכ֤וּ בָנָיו֙ וְעָשׂ֣וּ מִשְׁתֶּ֔ה בֵּ֖ית אִ֣ישׁ יוֹמ֑וֹ וְשָׁלְח֗וּ
וְקָרְאוּ֙ לִשְׁלֹ֣שֶׁת (אַחְיֹתֵיהֶם) [אַחְיֽוֹתֵיהֶ֔ם] לֶאֱכֹ֥ל וְלִשְׁתּ֖וֹת
עִמָּהֶֽם׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:4 WTT)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And then his sons would go and make a
feast each in the man’s house on his day and go and call their three sisters in
order eat and drink together. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיְהִ֡י כִּ֣י
הִקִּיפֽוּ֩ יְמֵ֙י הַמִּשְׁתֶּ֜ה וַיִּשְׁלַ֧ח אִיּ֣וֹב וַֽיְקַדְּשֵׁ֗ם
וְהִשְׁכִּ֣ים בַּבֹּקֶר֘ וְהֶעֱלָ֣ה עֹלוֹת֘ מִסְפַּ֣ר כֻּלָּם֒ כִּ֚י אָמַ֣ר
אִיּ֔וֹב אוּלַי֙ חָטְא֣וּ בָנַ֔י וּבֵרֲכ֥וּ אֱלֹהִ֖ים בִּלְבָבָ֑ם כָּ֛כָה
יַעֲשֶׂ֥ה אִיּ֖וֹב כָּל־הַיָּמִֽים׃ פ</span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:5 WTT)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And thus when the cycle of the feast
days was complete, Job made arrangements and consecrate and rise up early in
the morning because he said, “Perhaps my children have cursed God in their
hearts”. And thus Job did all the
days. <o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיְהִ֣י הַיּ֔וֹם וַיָּבֹ֙אוּ֙
בְּנֵ֣י הָאֱלֹהִ֔ים לְהִתְיַצֵּ֖ב עַל־יְהוָ֑ה וַיָּב֥וֹא גַֽם־הַשָּׂטָ֖ן
בְּתוֹכָֽם׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
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<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR" lang="HE" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> </span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:6 WTT)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And it came to pass that one day that
the sons of God came to stand to present themselves before God and there came
the Satan in the midst of them. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">Notes:
Satan is among the other heavenly beings just as Judas is among the
disciples. Satan is not in hell running
terrible spa. </span><span style="font-family: Arial, sans-serif; font-size: 10pt; line-height: 107%;">Proverbs 22:29 talks about presenting
one’s self before a king or before low men.</span><span style="font-family: Arial, sans-serif; font-size: 10pt; line-height: 107%;"> </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיֹּ֧אמֶר יְהוָ֛ה
אֶל־הַשָּׂטָ֖ן מֵאַ֣יִן תָּבֹ֑א וַיַּ֙עַן הַשָּׂטָ֤ן אֶת־יְהוָה֙ וַיֹּאמַ֔ר
מִשּׁ֣וּט בָּאָ֔רֶץ וּמֵֽהִתְהַלֵּ֖ךְ בָּֽהּ׃</span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:7 WTT)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And the Lord said to Satan, “Whence
did you go?” And Satan answered the Lord
and said, “I have been wondering on the earth going to and fro on it. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיֹּ֤אמֶר
יְהוָה֙ אֶל־הַשָּׂטָ֔ן הֲשַׂ֥מְתָּ לִבְּךָ֖ עַל־עַבְדִּ֣י אִיּ֑וֹב כִּ֣י אֵ֤ין
כָּמֹ֙הוּ֙ בָּאָ֔רֶץ אִ֣ישׁ תָּ֧ם וְיָשָׁ֛ר יְרֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע׃</span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:8 WTT)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And the Lord said to Satan, “Have you
put your heart on my servant Job? For
where is anyone like him on the earth a man complete and straight and fearing
God and turns from evil?” <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><sup> </sup></span><span style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; line-height: 107%; mso-bidi-language: HE;">וַיַּ֧עַן הַשָּׂטָ֛ן אֶת־יְהוָ֖ה וַיֹּאמַ֑ר הַֽחִנָּ֔ם
יָרֵ֥א אִיּ֖וֹב אֱלֹהִֽים׃ </span><span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:9 WTT)<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And Satan answered Yahweh and said,
“Is it not out of favor that Job fears God?” </span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><br /></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> הֲלֹֽא־(אַתְּ) [֠אַתָּה]
שַׂ֣כְתָּ בַעֲד֧וֹ וּבְעַד־בֵּית֛וֹ וּבְעַ֥ד כָּל־אֲשֶׁר־ל֖וֹ מִסָּבִ֑יב
מַעֲשֵׂ֤ה יָדָיו֙ בֵּרַ֔כְתָּ וּמִקְנֵ֖הוּ פָּרַ֥ץ בָּאָֽרֶץ׃</span><span style="font-family: Arial, sans-serif; font-size: 10pt; line-height: 107%;">(Job 1:10 WTT)</span></div>
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<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">Have not you not put a fence around
him and his house and all that belongs to him on every side? The things made by
his hand you bless and his herds break forth on the land. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וְאוּלָם֙
שְֽׁלַֽח־נָ֣א יָֽדְךָ֔ וְגַ֖ע בְּכָל־אֲשֶׁר־ל֑וֹ אִם־לֹ֥א עַל־פָּנֶ֖יךָ
יְבָרֲכֶֽךָּ׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR" lang="HE" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="RTL" lang="HE" style="font-family: Arial, sans-serif; font-size: 10pt; line-height: 107%;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: Arial, sans-serif; font-size: 10pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:11 WTT)</span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">But strike, I pray, your hand on all
which belongs to him and will he not curse you to your face? <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיֹּ֙אמֶר יְהוָ֜ה
אֶל־הַשָּׂטָ֗ן הִנֵּ֤ה כָל־אֲשֶׁר־לוֹ֙ בְּיָדֶ֔ךָ רַ֣ק אֵלָ֔יו אַל־תִּשְׁלַ֖ח
יָדֶ֑ךָ וַיֵּצֵא֙ הַשָּׂטָ֔ן מֵעִ֖ם פְּנֵ֥י יְהוָֽה׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:12 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And then Yahweh said to Satan,
“Behold, everything which belongs to him is in your hand, but surely on him do
not send your hand.” And then Satan went from before the face of Yahweh.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיְהִ֖י
הַיּ֑וֹם וּבָנָ֙יו וּבְנֹתָ֤יו אֹֽכְלִים֙ וְשֹׁתִ֣ים יַ֔יִן בְּבֵ֖ית אֲחִיהֶ֥ם
הַבְּכֽוֹר׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR" lang="HE" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="RTL" lang="HE" style="font-family: Arial, sans-serif; font-size: 10pt; line-height: 107%;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: Arial, sans-serif; font-size: 10pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:13 WTT)</span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And one day his sons and daughters
were eating and drinking win in the house of their first-born brother. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וּמַלְאָ֛ךְ
בָּ֥א אֶל־אִיּ֖וֹב וַיֹּאמַ֑ר הַבָּקָר֙ הָי֣וּ חֹֽרְשׁ֔וֹת וְהָאֲתֹנ֖וֹת
רֹע֥וֹת עַל־יְדֵיהֶֽם׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR" lang="HE" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> </span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:14 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And a messenger came to Job and said,
“The oxen were ploughing and the donkeys were pasturing near them. </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַתִּפֹּ֤ל
שְׁבָא֙ וַתִּקָּחֵ֔ם וְאֶת־הַנְּעָרִ֖ים הִכּ֣וּ לְפִי־חָ֑רֶב וָֽאִמָּ֙לְטָ֧ה
רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃</span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:15 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And the Sabeans came and took them and
the young lads they smote with the mouth of the sword and I alone escaped for
the purpose of declaring to you these words.”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> ע֣וֹד׀ זֶ֣ה מְדַבֵּ֗ר
וְזֶה֘ בָּ֣א וַיֹּאמַר֒ אֵ֣שׁ אֱלֹהִ֗ים נָֽפְלָה֙ מִן־הַשָּׁמַ֔יִם וַתִּבְעַ֥ר
בַּצֹּ֛אן וּבַנְּעָרִ֖ים וַתֹּאכְלֵ֑ם וָאִמָּ֙לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י
לְהַגִּ֥יד לָֽךְ׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:16 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">While that one was still speaking then
another came and said, “Fire of God fell from the heavens and burned the sheep
and the young men and consumed them and I myself alone escaped for the purpose
of declaring to you these words.” <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> ע֣וֹד׀ זֶ֣ה מְדַבֵּ֗ר
וְזֶה֘ בָּ֣א וַיֹּאמַר֒ כַּשְׂדִּ֞ים שָׂ֣מוּ׀ שְׁלֹשָׁ֣ה רָאשִׁ֗ים
וַֽיִּפְשְׁט֤וּ עַל־הַגְּמַלִּים֙ וַיִּקָּח֔וּם וְאֶת־הַנְּעָרִ֖ים הִכּ֣וּ
לְפִי־חָ֑רֶב וָאִמָּ֙לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:17 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">Still while this other one was
speaking another came and said, “Chaldeans placed three raiding parties and
raided the camels and taking them and the young men they slew with the mouth of
the sword and I myself alone escaped for the purpose of declaring to you these
words.” <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> עַ֚ד זֶ֣ה
מְדַבֵּ֔ר וְזֶ֖ה בָּ֣א וַיֹּאמַ֑ר בָּנֶ֙יךָ וּבְנוֹתֶ֤יךָ אֹֽכְלִים֙ וְשֹׁתִ֣ים
יַ֔יִן בְּבֵ֖ית אֲחִיהֶ֥ם הַבְּכֽוֹר׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR" lang="HE" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> </span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:18 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And still again while that one was
speaking another came and said, “Your sons and your daughters were eating and
drinking wine and in the house of their first-born brother. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וְהִנֵּה֩ ר֙וּחַ
גְּדוֹלָ֜ה בָּ֣אָה׀ מֵעֵ֣בֶר הַמִּדְבָּ֗ר וַיִּגַּע֙ בְּאַרְבַּע֙ פִּנּ֣וֹת
הַבַּ֔יִת וַיִּפֹּ֥ל עַל־הַנְּעָרִ֖ים וַיָּמ֑וּתוּ וָאִמָּ֙לְטָ֧ה רַק־אֲנִ֛י
לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ </span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:19 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And behold a great wind came across
the wildness and struck the four corners of the house and it fell on the young
ones and they are dead and I myself alone escaped for the purpose of declaring
to you these words.”<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיָּ֤קָם אִיּוֹב֙
וַיִּקְרַ֣ע אֶת־מְעִל֔וֹ וַיָּ֖גָז אֶת־רֹאשׁ֑וֹ וַיִּפֹּ֥ל אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:20 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And then Job arose then he tore his
robe and shaved his head and fell to the ground and worshipped. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: 0.0001pt; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"></span><span dir="LTR" style="font-family: "Arial",sans-serif; font-size: 12.0pt; mso-bidi-language: HE;"> </span><span dir="RTL"></span><span dir="RTL"></span><span lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;"><span dir="RTL"></span><span dir="RTL"></span> וַיֹּאמֶר֩ עָרֹ֙ם
(יָצָתִי) [יָצָ֜אתִי] מִבֶּ֣טֶן אִמִּ֗י וְעָרֹם֙ אָשׁ֣וּב שָׁ֔מָה יְהוָ֣ה
נָתַ֔ן וַיהוָ֖ה לָקָ֑ח יְהִ֛י שֵׁ֥ם יְהוָ֖ה מְבֹרָֽךְ׃</span><span lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:21 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">And he said, “Naked I came out of my
mother’s stomach and naked I shall return.
Yahweh gives and Yahweh takes away.
Blessed be the name of Yahweh!”<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">Notes:
The idea that we come into this world naked is literal, but when we go
to the grave we are clothed. So does he
mean that we are as if we are without clothes in the grave? Or that separating
from the body is like disrobing? Does it
mean that we carry nothing with us into the afterlife? Many people and cultures have the tradition
of burying people with possessions, even riches, pets or people in their
household. Pharaohs in Egypt built
massive, elaborate tombs to not have the same of being without in the
afterlife. Vikings were buried with rich
possessions. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><sup><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;">3</span></sup></i><i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> If anyone teaches a different
doctrine and does not agree with the sound words of our Lord Jesus Christ and
the teaching that accords with godliness,<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>4</sup> he is puffed up with conceit and
understands nothing. He has an unhealthy craving for controversy and for
quarrels about words, which produce envy, dissension, slander, evil suspicions,<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>5</sup> and constant friction among
people who are depraved in mind and deprived of the truth, imagining that godliness
is a means of gain.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>6</sup> <u>But godliness with contentment
is great gain,<o:p></o:p></u></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><u><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>7</sup> for we brought nothing into the
world, and we cannot take anything out of the world.</span></u></i><i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"><o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>8</sup> But if we have food and clothing,
with these we will be content.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>9</sup> But those who desire to be rich
fall into temptation, into a snare, into many senseless and harmful desires
that plunge people into ruin and destruction.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>10</sup> For the love of money is a root
of all kinds of evils. It is through this craving that some have wandered away
from the faith and pierced themselves with many pangs.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>11</sup> But as for you, O man of God,
flee these things. Pursue righteousness, godliness, faith, love, steadfastness,
gentleness.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin-left: .5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> (1 Tim. 6:3-11
ESV)<o:p></o:p></span></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">How is Job returning to the womb? This seems like the question that Nicodemus
is asking in John 3 regarding himself. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;">Jesus
answered him, "Truly, truly, I say to you, unless one is born again he
cannot see the kingdom of God."<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>4</sup> Nicodemus said to him, "How
can a man be born when he is old? <u>Can he enter a second time into his
mother's womb and be born?"<o:p></o:p></u></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>5</sup> Jesus answered, "Truly,
truly, I say to you, unless one is born of water and the Spirit, he cannot
enter the kingdom of God.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>6</sup> That which is born of the flesh
is flesh, and that which is born of the Spirit is spirit.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; mso-bidi-language: HE;"> <sup>7</sup> Do not marvel that I said to you,
'You must be born again.'<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin-left: .5in;">
<i><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> <sup>8</sup> The
wind blows where it wishes, and you hear its sound, but you do not know where
it comes from or where it goes. So it is with everyone who is born of the Spirit."
(Jn. 3:3-8 ESV)<o:p></o:p></span></i></div>
<div class="MsoNormal">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;">Why does Job call him Yahweh? Job is not an Israelite. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div align="right" class="MsoNormal" style="text-align: right;">
<span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><sup>
WTT</sup><b> </b></span><span style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; line-height: 107%; mso-bidi-language: HE;">בְּכָל־זֹ֖את
לֹא־חָטָ֣א אִיּ֑וֹב וְלֹא־נָתַ֥ן תִּפְלָ֖ה לֵאלֹהִֽים׃ פ </span><span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="RTL" lang="HE" style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Arial",sans-serif; font-size: 10.0pt; line-height: 107%; mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>(Job 1:22 WTT)<o:p></o:p></span></div>
<div class="MsoNormal">
In all of this Job did not sin and did not give (ascribe) to
God folly. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Notes: The word folly does not seem to be there in
this form in BDB. If I just looked at
BDB it seems to be saying “prayer”, and in that case it is a euphemism for not
cursing God. In that case it is a desire
not to write or say the words “curse God”.
When it is<span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;">תִּפְלָה </span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> as is in the text Holladay sees as “folly”,
but Holladay says <span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; font-size: 14.0pt; mso-bidi-language: HE;">תְּפִלָּה </span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> is “prayer”.
The transposition of the first and second vowel is the only
difference. <o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
We sometimes suffer for
righteousness sake, so therefore receive from the hand of God what he brings.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
</div>
<ul>
<li>The Lord gives and the
Lord takes away, let us bless the Lord. </li>
<ul>
<li><span style="text-indent: 0.5in;">We
sometimes suffer for righteousness sake, so let us bless the Lord.</span></li>
<li><span style="text-indent: 0.5in;">We
sometimes suffer or receive blessings as a part of our covenant relationships,
so let us bless the Lord.</span></li>
<li><span style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 107%;">The Lord’s pattern of operation is a cycle of
giving and taking, so let us bless the Lord. </span></li>
</ul>
</ul>
<o:p></o:p><br />
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in;">
<o:p></o:p></div>
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