This chapter of Micah has stuck in my mind over the years. Matthew points to it as a prophecy that the Messiah would be born in Bethlehem (Matthew 2:6), and I think it may have been Matthew’s reference to Micah that originally brought me here. I remember reading the verses in the lower-left corner of the page in the blue-covered Bible I had at the time, reading the lines, “His goings forth are from long ago, from the days of eternity” (2). That idea struck me as incredibly cool: Jesus Christ’s work in time and space and his involvement in our human world were ancient, primeval, reaching even further back than his appearance on earth two thousand years ago.
Sometimes I wonder just how typical my youth group was of youth groups in the 90s. A big part of the culture was the push to get out of your comfort zone. Whether evangelism, or service projects, or leading a Bible Study, everyone was striving to be Peter on the water, walking out to Jesus; the prevailing catch phrase was “Get out of the boat.” I bought into it, in word and deed disdaining that oft-reviled “comfort zone,” but as soon as I left for college, I severely dialed back my zeal for discomfort. And in retrospect, I think it was because a part of me was never entirely on board with getting out of the boat.
Joel may not spell out Israel’s sins as explicitly as Hosea does, but he certainly spells out the sins of the foreign nations.
Pre-industrial agriculture is one of those aspects of the ancient world that I know next to nothing about. I have no hands-on farming experience, but I know enough about it to know I’m glad I don’t have to know about it. Plowing is hard work. Sowing is hard work. There’s a reason they call all the farm activity that gets done before sunrise “hell to breakfast,” and weeding the flower beds is about all the horticulture I can handle, thank you very much. If God had put me in the fifth century instead of the twenty-first, I guess I’d have to get my hands dirty and sweat out ten-hour days just to eat. But thank God I don’t.
In the past two chapters, the author of Hebrews has been making the point that Jesus is better than angels. In this chapter, he makes the point that Jesus is better than Moses.
In what has got to be some kind of record, we’re still on Paul’s statements about slavery in 1 Timothy 6:1-2. Yesterday I made some introductory remarks on Biblical inerrancy and my own capacity for error, then took a look at the full scope of the Bible and its themes of liberation, concluding that the Biblical position is to oppose slavery. But we were left with the question: what do we do with Paul’s apparent condoning of slavery? If he’s positing that it’s God’s will for some people to own other people as property–what then?
Confession time, guys. The final third of yesterday’s chapter gets into some end-timesy stuff that I declined even to touch with a ten-foot pole. But, knowing that Paul continues his discussion of what he terms “The Day of the Lord” in this final chapter of his first letter to the Thessalonians, I was only postponing the inevitable. If nothing else, I am an inveterate procrastinator, and as regards his return, some would charge Jesus Christ with inveterate procrastination too.