Arbra Bailey

Finished reading Daniel on December 1, 2009.

• Psalm begins with verbs of inaccessibility, then moves to accessibility, followed by the bargaining stage where it concludes with praise.
• Herman Gunkel & Sigmund Mowinkle (Gunkel’s student) created a narrative to deal with the change in tone (sequencing the action):
  • The lamenting person first comes to the priest and gives the lament
  • After the priest does the pastoral care, then you get the second act (the statement of trust and God has dealt bountifully with me)

• Modern scholars who disagree with Gunkel (e.g., Claus Westmann):
  • The statement of trust and affirmation of God’s goodness is necessary (existing at the same time)
  • Lament moves you to praise

• Walter Bruegamman:
  • 3 types of psalms (in each era you re-appropriate or recast the previous psalms):
    • Orientation – monarchy (Begins with Saul from 1030-1010 BCE)
    • Disorientation – exile (722 BCE – Fall of Samaria, 587 BCE – Fall of Jerusalem)
    • Reorientation – post-exile return (539 BCE – Edict of Cyrus, 520-515 BCE – Restoration of the city wall and the Temple in Jerusalem)
  • Allows individual laments to be corporate laments

• Hermeneutic of “divine and blessing” according to Claus Westermann:
  • God promises not only to deliver Israel from captivity, but to bless them with their prior inheritance of the land.

• Promised Land given to Israel as an inheritance based on election by God.
• Do’s and don’ts of inheritance:
  • Ch 46:
    • Inheritance of land can pass to their descendants
    • Inheritance cannot pass to servants (only temporarily) since they were not elected by God
  • Ch 47:
    • Aliens living among Israelites can receive inheritance due to being considered “native-born” Israelites, thus being counted among those elected by God

• Key Dates:
  • 597 BCE – First Deportation (Ezekiel taken to Babylon)
  • 587 BCE – Fall of Jerusalem (Babylonian captivity, current setting of the text)
  • 539 BCE – Edict of Cyrus (Overthrow of Babylon, the timeframe anticipated by Ezekiel 46-47)

This prophet’s name means “my messenger.” Who is Malachi?

The following exerts are taken from a exegetical paper my colleague, Gary Price, and I prepared on Amos 4:1-5.

Amos 4.1-5 is a passage dealing with Israel during the reign of king Jeroboam II. Israel had gained political independence and momentary peace from their surrounding enemies. During this time they achieved a period of great prosperity; however, a rift between the rich and the poor developed. The rich began to use the court system just as Jezebel had to oppress the poor and take the properties and goods they desired. Amos, from the region of Tekoa which is known for wisdom, rises up and goes to the Northern Kingdom to proclaim judgment from the Lord against their atrocities. This passage gives us insight into the societal conditions of the time. Moreover, we glean the injustices that were taking place triggering the judgment brought by Amos against the offenders via the word of the Lord.

 In light of the context, it can apply to the world as a whole, but this passage speaks to the Christian nation in an even more direct sense. We, like Israel, are chosen to be ambassadors in the world. Yet at times, we like Israel have neglected our responsibility as ambassadors. The passage emphasizes God’s concern for the poor and outcast of society. Therefore, Amos issues a call to serve humbly and care for those who are in need by lifting them up oppose to treading on them. We must not consider ourselves better than others because of our social status or our financial success. Our offering must be pleasing to God, it must be from the heart, or else it will not be an acceptable one. The passage also speaks to the notion of divine favor found in the health and wealth gospel. Clearly, wealth does not always imply spiritual success or God’s favor.

This prophet’s name means salvation. Who is Hosea?

I have finished reading Hosea, Joel, Amos, Obadiah, Jonah and Micah

In Ezekiel 46-47 the them of inheritance is emphasized. We are reminded of Israel being given the Promised Land as an inheritance based on election by God. In these two chapters the rules (or do’s and don’ts) are reviewed and revised in light of the forthcoming restoration of Israel in Babylonian captivity. Although the prince may pass his inheritance on to his sons in which the rights to the inheritance then pass on to their descendants, the prince does not have the right to give his inheritance to those outside of the elect (even that inheritance given as a gift to his servant is only temporary).

Yet in chapter 47 God is doing a new thing as evidenced by those who are considered aliens living among the Israelites. The aliens are to be considered “native-born” Israelites thus sharing in the election of Israel which qualifies them to receive an allotment of the Israelite inheritance. So while a more inclusive inheritance occurs with the acceptance of aliens, the manner in which this takes place remains exclusive under the guise of election.

Moreover, in these chapters we find evidence of Claus Westermann’s hermeneutic of “deliverance and blessing.” God promises not only to deliver Israel from their captivity, he also promises to bless them with their prior inheritance of the land. Election certainly has its benefits.

Consecrated priests who remained faithful to God unlike the Levites who went astray along with Israel. Who are the Zadokites?

I find it interesting in Jeremiah 29 the Israelites are encouraged to pray for the prosperity of Babylon. “Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper.” (v. 7b) After being taken into captivity and stripped of everything that symbolized home and identity, the prophetic word given to Jeremiah for the exiles is to pray that the Lord blesses those who have misused and abused them. 

So why would God want his people to pray for those responsible for their destruction? Why not just pray for God to wipe them off the face of the earth? Yet none of these logic deductions are rendered as instructions from the Lord. Maybe this is an ironic call to Ecclesiastes where both wisdom and folly are meaningless (both having the same fate). For the exiles, both the captor and the captive will experience prosperity as their fates are intertwined. Or maybe this is a living experience of Israel casting its bread upon the waters trusting God to return it back unto them again.

In an attempt to relate to this passage I think back on the Civil Rights Movement, championed by Dr. Martin Luther King, Jr. I believe his life’s work provides an ocular demonstration of praying for one’s enemies with the hope of being blessed out of their blessings (of understanding, compassion, repentance). The transformation of the heart toward God is a powerful event that has far reaching ramifications. Now I know one might suggest I am taking a big leap between the exiles being instructed to pray for Babylon and the possibility of salvation of Babylon. Yet is this not the same type of logic that is countered within the verse itself? Surely after God demonstrating that he is capable of blessing Israel through its enemies, we will not attempt to limit who God can and will bless spiritually.

Perhaps this passage calls for serious refection regarding our faith in God. We confess to believe in God’s sovereignty and providence. We confess that all humanity is made in the image and likeness of God. Yet do we really trust God enough to pray for the blessings of our enemies such that through their blessings we might be blessed? Can God really bring about prosperity for his people through the prosperity of the wicked?

I am convinced through my enemy’s transformation of an encounter with God, those who come in contact with him/her will be blessed. So the next time I feel slighted, crossed or even assaulted, instead of picking up the attitude of payback, defense or ill will, I choose to arm myself with the mindset of praying for the prosperity of my antagonist. Who knows, we both just might be blessed in the process.