Rest

Often I do not understand myself; all within looks confused and hopelessly tangled. But then I remember that He has searched me, and that He knows me and understands the thoughts which so perplex me, and that, therefore, I may just leave the whole miserable tangle to Him to unravel. And my soul sinks down at once, as on downy pillows, into a place of the most blissful rest.—Hannah Whitall Smith

Dog days

The name בלכ Kālēb, which is derived from kéleb ‘dog’, could not have been a secular name because this term generally had pejorative connotations in the Israelite culture (1 Sam 17:43; Prov 26:11, 17; Qoh 9:4). Moreover, a full theophoric form is known to have existed in Phoenicia: םלאבלכ Kalbʾēlîm ‘dog of the gods’. These names would thus have been declaring the name bearer to be a loyal follower of the deity, as a dog is faithful to its master or mistress.—Family and Household Religion in Ancient Israel and the Levant, page 322

The presence of God

Whether, however, this abiding presence of our God will be a joy to us or a sorrow, will depend upon what we know about Him. If we think of Him as a stern tyrant, intent only on His own glory, we shall be afraid of His continual presence. If we think of Him as a tender, loving Father, intent only on our blessing and happiness, we shall be glad and thankful to have Him thus ever with us. For the presence and the care of love can never mean anything but good to the one beloved.—Hannah Whitall Smith

The best defense is...a god

It is important to note that these names make no reference to offensive weapons or installations; only defensive functions are metaphorically ascribed to the deity. Although many metaphors may not immediately appear to be related to family religion, rocks, towers, fortifications, and explicit places of refuge were all places to which individuals or families might flee when they or their larger communities came under attack by an enemy (Jer 4:5–6, 29). Thus, these defensive attributions arise directly from typical village experiences and do not necessarily connote a dedicated military function. Such military metaphors in the belief system of family religion again reflect the keenly felt vulnerability of the individual. In this case, fear was allayed by confessing that god himself provided defense against enemies for the name bearer and rendered all enemies powerless, whether worldly or otherwise.—Family and Household Religion in Ancient Israel and the Levant, page 317

May 2nd thoughts

I just heard that today is the the National Day of Prayer. There's a good meditation on what that means over at Ted's blog. Here's a snippet to whet your appetite:

I especially will pray for the church, for us in Jesus, that we will let our light shine in the darkness. That we might bear and live out his love, a love for all. That we might be known as followers of Jesus. And I will pray myself, even if I don’t pray it out loud that the unholy alliance between church and state will be broken. That we will be the bold witness who really finally can speak truth to power. A truth that will cut to the heart against any agenda of America be it Democrat, Republican, libertarian, etc. The truth of the kingdom of God come in Jesus and the shalom that comes with that, to be seen in the church in and through Jesus, weak and immature in its stage as it now may be. Together in the mission of Jesus for the world.

<idle musing>
Amen! Lord, set your church free, that we might shine for you and you alone!
</idle musing>

But!

Oh, yes, we know that God is always present with us, but—— And in this “but” the whole story is told. There are no “buts” in the vocabulary of the soul that accepts His presence as a literal fact.—Hannah Whitall Smith

Somebody

“As she grew up, everybody about her did his best to convince her that she was Somebody; and the girl herself was so easily persuaded of it that she quite forgot that anybody had ever told her so, and took it for a fundamental, innate, primary, first-born, self-evident, necessary, and incontrovertible idea and principle that SHE WAS SOMEBODY. And far be it from me to deny it. I will even go so far as to assert that in this odd country there was a huge number of Somebodies. Indeed, it was one of its oddities that every boy and girl in it, was rather too ready to think he or she was Somebody; and the worst of it was that the princess never thought of there being more than one Somebody—and that was herself”

Excerpt From: MacDonald, George. “A Double Story." (Also known as "The Lost Princess" or "The Wise Woman"). A truly delightful tale...

Generalizations

It seems that concrete descriptions of god’s saving acts were favored much more than general statements, not only in Israelite family religion, but also in the family religions of the greater Northwest Semitic region.—Family and Household Religion in Ancient Israel and the Levant, page 304

<idle musing>
Would that it were so in our testimonies now! We settle for generalities instead of specific examples of how God intervenes. Could it be because we don't really believe God still performs saving acts? The Israelites believed!
</idle musing>

Thought for today

Where then does wisdom come from? Where does understanding dwell? It is hidden from the eyes of every living thing, concealed even from the birds in the sky. Destruction and Death say, “Only a rumor of it has reached our ears.” God understands the way to it and he alone knows where it dwells, for he views the ends of the earth and sees everything under the heavens. When he established the force of the wind and measured out the waters, when he made a decree for the rain and a path for the thunderstorm, then he looked at wisdom and appraised it; he confirmed it and tested it. And he said to the human race, “The fear of the Lord—that is wisdom, and to shun evil is understanding.” (Job 28:20-28 NIV)

Thought for today

“Though his face is covered with fat and his waist bulges with flesh, he will inhabit ruined towns and houses where no one lives, houses crumbling to rubble. He will no longer be rich and his wealth will not endure, nor will his possessions spread over the land. He will not escape the darkness; a flame will wither his shoots, and the breath of God’s mouth will carry him away. Let him not deceive himself by trusting what is worthless, for he will get nothing in return. Before his time he will wither, and his branches will not flourish. He will be like a vine stripped of its unripe grapes, like an olive tree shedding its blossoms. For the company of the godless will be barren, and fire will consume the tents of those who love bribes. They conceive trouble and give birth to evil; their womb fashions deceit.” (Job 15:27-35 NIV)

Emmanuel, part 2

Whoever will believe this fact [God with us] with all their hearts will find in it the solution of every difficulty of their lives.—Hannah Whitall Smith

Thanksgiving

Epigraphic records attest 164 names of thanksgiving to date, which is evidence of an astonishingly rich treasury of familial beliefs. All of these names allude to divine acts of salvation, assistance, or protection as experienced by members of a family, with a large diversity of emphases. No less than 58 different verbs are used in the epigraphic names (11 more than are found in the entire Hebrew Bible), and only 6 of the verbs found in biblical names have not yet been found in epigraphic names. Thus a total of 64 different roots are used in the names of thanksgiving found so far.—Family and Household Religion in Ancient Israel and the Levant, page 298

<idle musing>
That's amazing. I don't think we even have 58 different verbs for thanksgiving in English! Maybe that's why we have a hard time being thankful? Or, more likely, we don't have that many verbs because we aren't very thankful : (
</idle musing>

Emmanuel!

Very few of us understand the full meaning of the words in Matt. 1:23, “They shall call His name Emmanuel; which being interpreted is, God with us.” In this short sentence is revealed to us the grandest fact the world can ever know; that God, the Almighty God, the Creator of Heaven and earth, is not a far-off Deity, dwelling in a Heaven of unapproachable glory, but is living with us right here in this world, in the midst of our poor, ignorant, helpless lives, as close to us as we are to ourselves.—Hannah Whitall Smith

Infant mortality and worship

We know from the Hebrew Bible (2 Sam 12:15–25; 2 Kgs 4:18–24; Isa 65:20) that infant mortality was a heavy burden for families, especially for women who were confronted with the ultimate futility of their pain and labor (Isa 65:23). However, the high rates of infant death and the incalculable sorrow of grieving mothers and their families did not fundamentally alter their belief that god was the magnificent creator of all and the generous provider of children, and it was he who desired and was capable of ensuring their survival.—Family and Household Religion in Ancient Israel and the Levant, page 296

<idle musing>
Amen! In our highly medicated society, we tend to give the glory to medical science—yet babies still die. Do we then stop believing in medical science? If the percentage of people on prescription medications is any indication, then no. Why then should people "give up on God" when something "bad" happens?

Seems to me our view of God is wrong—and our worship of medical science is misplaced, as well...did you know the third leading cause of death now is from incorrect medical treatment (see here)? And yet God gets the blame. Something's not right here, folks.
</idle musing>

Omnipresence

If our religion is really our life, and not merely something extraneous tacked on to our life, it must necessarily go into everything in which we live; and no act, however human or natural it may be, can be taken out of its control and guidance. If God is with us always, then He is just as much with us in our business times and our social times as in our religious times, and one moment is as solemn with His presence as another.—Hannah Whitall Smith

Infant mortality

The apparent scale of the celebrations that marked the weaning of a child may reflect the communal joy when a child passed the age of the greatest risk of infant mortality—a risk that would have been considerably higher than in modern industrial societies. Scholars estimate that more than one-third of all infants died during the first few months or years of life, and as many as half of all children did not survive to adulthood. [Footnote: See C. Meyers 1988: 112–13 with reference to ancient Palestinian burials in Jericho, Lachish, and Meiron; in one tomb group, 35% of individuals had died before the age of five; see J. D. Schloen 2001: 122–25; C. Meyers 2005: 16. For Egypt in Late Antiquity, R. S. Bagnall (1993: 182) calculated that ‘nearly one-third of all children died before their first birthday and more than two fifths by the age of five’. According to E. A. R. Willett (2008: 2), “on average, 35 percent of all individuals died before age 5” in Iron Age Cis- and Transjordan.]—Family and Household Religion in Ancient Israel and the Levant, page 294

<idle musing>
That's a frighteningly high number. No wonder they celebrated whenever a baby reached 2-3 years of age.
</idle musing>

I can do it myself, thank you

We have all realized, more or less, that without Him we cannot live our religious life, but when it comes to living our so-called temporal life, to keeping house or transacting business, or making calls, or darning stockings, or sweeping a room, or trimming a bonnet, or entertaining company, who is there that even theoretically thinks such things as these are to be done for Christ, and can only be rightly done as we abide in Him and do them in His strength?—Hannah Whitall Smith

<idle musing>
That dichotomy again. All of our life is God's—yes, even cleaning toilets! Good thing, too, because around here in the summer, there's a lot of them to clean! : )
</idle musing>

The divine touch

...the number and variety of creation names now known from epigraphic material clearly reveal that the divine creation of every human being constituted a primary tenet of family religion. The religious significance of birth also was emphasized to a much greater extent than we previously supposed. It was not only the elites who transcribed and collated the Hebrew Bible but also the masses of ordinary people, especially women, who considered birth a direct creative act of god rather than a generic, natural event.—Family and Household Religion in Ancient Israel and the Levant, page 280

<idle musing>
And why not? For me, the greatest miracle I've ever witnessed was the birth of my kids. I considered it a direct creative act of God, even though I know the science behind it. More importantly, though, I know the creator behind the science!
</idle musing>

When we get mad at God

At that time Hanani the seer came to Asa king of Judah and said to him: “Because you relied on the king of Aram and not on the Lord your God, the army of the king of Aram has escaped from your hand. Were not the Cushites and Libyans a mighty army with great numbers of chariots and horsemen ? Yet when you relied on the Lord, he delivered them into your hand. For the eyes of the Lord range throughout the earth to strengthen those whose hearts are fully committed to him. You have done a foolish thing, and from now on you will be at war.” Asa was angry with the seer because of this; he was so enraged that he put him in prison. At the same time Asa brutally oppressed some of the people...In the thirty-ninth year of his reign Asa was afflicted with a disease in his feet. Though his disease was severe, even in his illness he did not seek help from the Lord, but only from the physicians. (2 Chronicles 16:7-10, 12 NIV)

<idle musing>
Do you think maybe Asa was offended? Rather than repenting, he strikes out—not that any of us would ever do that!

But, to me the interesting thing is that later, when he gets sick, he turns to—wait for it—medical science! He ignores God, even when he's in pain, because God offended him once. Before we cast a stone at him, though, take a look at our own medicine cabinet. What's in there? How often do we turn to it in our pain and diseases? Maybe, just maybe, we are as guilty as Asa?

Just an
</idle musing>

Thought for the day

They took an oath to the Lord with loud acclamation, with shouting and with trumpets and horns. All Judah rejoiced about the oath because they had sworn it wholeheartedly. They sought God eagerly, and he was found by them. So the Lord gave them rest on every side. (2 Chronicles 15:14, 15 NIV)

Riding on the emotions?

For if I do nothing, literally nothing, apart from Christ, I am of course united to Him in a continual oneness that cannot be questioned or gainsaid; while if I live a large part of my daily life and perform a large part of my daily work apart from Him, I have no real union, no matter how exalted and delightful my emotions concerning it may be.—Hannah Whitall Smith

The night of conception

Equal in importance to the day of birth for the emergence of new human life was the time of conception (Job 3:1). For Job, the two dates played equal roles in forming his existence (3:1–10). In the Hebrew Bible, every conception and pregnancy is viewed as the work of god, especially following a period of infertility (Gen 20:17–18; 21:1–2; 29:31–32; 30:17, 22; 1 Sam 1:19–20) but also in more typical cases (Ruth 4:13). Thus, during the night of conception, god draws very near the couple and is especially engaged with the female partner by healing her infertility (אפר; Gen 20:17) and opening her womb (חתפ םחר; Gen 29:31; 30:22).—Family and Household Religion in Ancient Israel and the Levant, page 275

<idle musing>
We've lost that concept, haven't we? For us, sex is all about enjoyment, not about conception. It has become totally secular; we've abandoned it to the pornographers and exploiters. We need to recover a sense of the holy—in every area of our life!
</idle musing>

The holy dichotomy

I verily believe a large part of the difficulty lies in the unscriptural and unnatural divorce that has been brought about between our so-called religious life and our so called temporal life; as if our religion were something apart from ourselves, a sort of outside garment that was to be put on and off according to our circumstances and purposes. On Sundays, for instance, and in church, our purpose is to seek God, and worship and serve Him, and therefore on Sundays we bring out our religious life and put it on in a suitably solemn manner, and live it with a strained gravity and decorum which deprives it of half its power. But on Mondays our purpose is to seek our own interests and serve them, and so we bring out our temporal life and put it on with a sense of relief, as from an unnatural bondage, and live it with ease and naturalness, and consequently with far more power.—Hannah Whitall Smith

<idle musing>
With an attitude like that about life, how can we do otherwise than fail?!
</idle musing>

Infertility

In the distress of their infertility, women were accustomed to praying to god. If they wanted to provide their prayers with more urgency, they could make a vow. So Hannah made a vow to YHWH at the regional sanctuary of Shiloh in order to conceive a son (1 Sam 1:11). Furthermore, the fact that the mother of Lemuel called him “son of my vow” (Prov 31:2) demonstrates that women’s vows designed to conceive a son were very common. We also know from Jer 44:25 that women in particular liked to make vows to their family goddess at home, although childbirth is not explicitly mentioned in this case. These vows made by women seem to have occurred so frequently and to have been so expensive that they could become a threat to a family’s property, and thus required male control. According to Numbers 30, a father or husband was allowed to invalidate the vow of a daughter or wife on the day that he first heard of it. The custom of poor women working as harlots in order to be able to pay their vows apparently was so common that it had to be strictly forbidden (Deut 23:18). Gen 25:21 also reports a case in which a husband formally interceded on behalf of his barren wife. Thus, private prayers and vows, especially those made by women, were important rituals of Israelite family religion.—Family and Household Religion in Ancient Israel and the Levant, page 271

Thought for today

“But who am I, and who are my people, that we should be able to give as generously as this? Everything comes from you, and we have given you only what comes from your hand. We are foreigners and strangers in your sight, as were all our ancestors. Our days on earth are like a shadow, without hope. Lord our God, all this abundance that we have provided for building you a temple for your Holy Name comes from your hand, and all of it belongs to you. I know, my God, that you test the heart and are pleased with integrity. All these things I have given willingly and with honest intent. And now I have seen with joy how willingly your people who are here have given to you. (1 Chronicles 29:14-17 NIV)

Food for thought

Comparing the distribution of names in the Syro-Levantine cultures with those in ancient Israel reveals a very similar pattern. Names of thanksgiving and confession are again most prominent, especially when considered together. Birth names are also prominent. These prominent groups are again accompanied by the same three minor groups of praise names, equating names, and secular names. Most astonishingly, the rankings of the six groups in the Ammonite onomasticon were identical to the rankings of the Israelite names. This would be expected to happen only once every 720 times (= 6×5×4×3×2). This agreement in rankings is not accidental, therefore, but reflects genuine cultural similarities.—Family and Household Religion in Ancient Israel and the Levant, page 259

<idle musing>
Of course, we don't know what that means...but it is interesting : )
</idle musing>

God and...

We have to be brought to the place where all other refuges fail us, before we can say, “He only.” We say, “He and—something else.” “He, and my experience,” or “He, and my church relationships,” or “He, and my Christian work”; and all that comes after the “and” must be taken away from us, or must be proved useless before we can come to the “He only."—Hannah Whitall Smith

<idle musing>
Tozer said that to say "God and" anything else was the same as saying God wasn't enough...
</idle musing>

Facebook and God

Roger Olson has a good discussion about Facebook and Christian discipleship. Here's a snippet, but read the whole thing to get a feel for what he is saying:

Facebook is a perfect vehicle for Gnostic religion and spirituality. It can lead into belief that “virtual” friendships and relationships are real in the same way physical ones are. If Christianity is anything, it is a very embodied and physical religion. The incarnation and resurrection reveal that.

<idle musing>
That's my big beef with all forms of social media—even this blog! We need real flesh and blood people in our lives; we were made that way by God. Anything less results in spiritual malnutrition.

Social media should be an optional add-on, not the main course of our friendships and social interactions,. As I look around me at the people who walk by with their heads down, reading their latest text messages, I weep for what they are missing. We are real people with flesh and blood. We need real people with flesh and blood.

Don't get me wrong; I value the online friendships I've made over the years. But, they can never be a substitute for the in-your-face interactions I have on a daily basis.

Just an </idle musing>

Do we really mean it?

We pray daily, “Thy kingdom come.” Do we know what we are praying for? Do we comprehend the change it will make in us if it comes in us? Are we willing to be so changed? What is the kingdom of God but the rule of God? And what is the rule of God but the will of God? Therefore when we pray, “Thy will be done on earth as it is in heaven,” we have touched the secret of it all.—Hannah Whitall Smith

Death to life

Become a little child, then, by laying aside all thy greatness, all thy self-assertion, all thy self-dependence, all thy wisdom, and all thy strength, and consenting to die to thy own selflife, be born again into the kingdom of God. The only way out of one life into another is by a death to one and a new birth into the other. It is the old story, therefore, reiterated so often and in so many different ways, of through death to life. Die, then, that you my live. Lose your own life that you may find Christ’s life.—Hannah Whitall Smith

Almond milk yogurt

I've been toying with the idea of making almond milk yogurt for quite a while now—since November. While I was in Indiana, I tried some and liked it, so I researched it. And waited. Last week I finally tried it.

I made the almond milk:

Take a cup almonds, soak them in water for 4 hours; drain
Put the almonds in the blender with 4 cups water; blend well.
Strain through cheesecloth or such (I used a bread towel)

Then I used a modified version of my milk yogurt recipe (1/4 cup yogurt/quart of milk). I let it set for about 4 hours. It separated and didn't have any taste. I put it in the refrigerator and let it set overnight while I researched some more...seems my problem wasn't unique. No solutions there...but I did find out that the incubation time is a lot longer than with milk. So, I shook up the solution and heated it to 125°F. I put it in the cooler again and poured hot (125°F) water over it to cover 3/4 of the pint jars. This time I let it set for 4 hours and then taste-tested it. It still had separated, but it was beginning to taste yogurty. I let it incubate another 4 hours (12 hours total). It tasted nice and sour with a smooth aftertaste. I liked it, so I put it in the refrigerator.

It is separated, but I just shake it and drink it as a yogurt drink. I'm going to make another batch today or tomorrow. There are various options out there for thickening it, but I don't want to add gelatin or corn starch. The majority of recipes also start with a brand name almond milk that is loaded with thickeners, so that might be why it works for them.

If anybody else has had success making thick almond milk yogurt, let me know!

More on the washing machine

A while ago, I put out a cry for help about our washing machine. After lots of research, I discovered ours doesn't have one : ( The manufacturer just assumes everyone will consume lots of energy by drying everything in the dryer. We don't do that—especially sweaters and other delicates.

Based on that information, I figured that lint was just building up on the liner and the outer basket. I decided to take the thing apart and clean it. I hadn't played with a washer for almost 30 years, but I figured not much had changed...wrong! Or, I must have just forgotten everything... Anyway, ours is direct drive; all the ones I had played with were belt-driven. Plus, I couldn't figure out how to get the thing apart! I took out all the screws on the back; tried all kinds of things. Finally, I did what I should have done in the first place: searched the Internet.

I found lots of information of varying degrees of usefulness, accuracy, and usability. The best one, which led me to the other great one, was My Plastic Free Life. The post is hilarious, but very helpful. Her post led me to YouTube and British James. Most helpful, indeed. The first 12 seconds are redundant in all the videos, so skip them after the first time. Another site that was helpful on taking apart the cabinet was Repair Ave, but I preferred the video.

Fortified with the information from British James, I attacked the washer again (after putting it back together again!). Simple. But, if you have a newer machine with the screws in the back of the console, be sure to remove them completely. If you don't the screws will still grab enough to keep the thing from coming apart. I used diagonal cutting pliers (dikes) to get them out.

I got it apart and took the agitator out. I attempted to loosen the spanner nut with a screwdriver and hammer. Not a chance! I was starting to mushroom the nut, so I dropped some 3-in-1 oil on it and waited a while. Nope. Not gonna happen! Now what? It was Saturday, so I put everything back together again and ordered the right tool—which I should have done in the first place! It cost me about $15.00 with shipping from thepartsbiz.com. And I waited for it to arrive. It arrived on Wednesday or Thursday, but I didn't get back to the washer until the weekend.

It's amazing how much better things work with the correct tools! By now I was an expert at taking the thing apart, so I got it apart and attacked the spanner nut. It took a good bit of banging, but it came loose. But, trying to get the basket out was something else. I banged on the spindle, yanked on the bucket, shook the thing. Nothing moved. So, I poured some white vinegar down the spindle and let it work for a bit. And I prayed.

This time, I yanked and twisted it a bit. It moved, but didn't release. So, I twisted it some more and then yanked. It released! But that spindle was a mess! I cleaned it up and then began the task of cleaning the liner.

The liner was a mess! The top 3-5 inches was lined with black gunk that probably was lint—once upon a time! I attacked it with a very wet rag and a putty knife. I also cleaned up the basket and the removable lid that was over the bucket and liner. Stinky, smelly mess!

Once everything was clean, I put it all back together again. Just to make sure everything was working right, I ran it through a cycle with a bit of detergent. Looked good.

Debbie has done a couple of loads since then, and no lint anywhere. That's nice : )

The real ruler

From the human standpoint, that man alone reigns who is able to exercise lordship over those around him. From the divine standpoint the soul that serves is the soul that reigns. Not he who demands most, receives this inward crowning, but he who gives up most.—Hannah Whitall Smith

More on secular names

This finding, that less than 10% of the population of monarchic Israel and Judah bore secular names, is strongly suggestive of the importance of family religion in this society. It may be argued that most of the epigraphic material is restricted to the upper classes, members who would have been able to afford these seals, which were often made of precious or semiprecious stones. However, even if we consider only the ostraca (see table 5.6), which represent people from all social classes and strata, the instances of secular names still amount to less than 10% (9.8%). There seems therefore to have been no significant difference in degree of family piety among the classes of Israelite monarchic society. Family religion seems to have played a prominent role in nearly all households, whether rich or poor.—Family and Household Religion in Ancient Israel and the Levant, page 256

<idle musing>
Of course!
</idle musing>

Secular names

The last group contains secular names, a group that lies outside the present study of family religion. This group nevertheless serves to demonstrate the coherence of this scheme for grouping names. In terms of both the number of names (105 occurrences) and the number of instances (251 occurrences), the group is the fourth largest. Although the first number is (a large portion) 15.6% of all names, a percentage not much smaller than that of the names of confession, the proportion of instances is only about half that percentage (8.6%). This indicates that, although there was a great variety of secular names, they seem not to have been very popular in preexilic Israelite society.—Family and Household Religion in Ancient Israel and the Levant, page 256

<idle musing>
The names might be secular, but I can assure you the person bearing it wasn't!
</idle musing>

Friday's thought

If there is peace within, no outward turmoil can affect the soul; but outward peace can never quiet an inward tempest. A happy heart can walk in triumphant indifference through a sea of external trouble; while internal anguish cannot find happiness in the most favorable surroundings. What a man is within himself, makes or unmakes his joy, and not what he possesses outside of himself.—Hannah Whitall Smith

Confession

The names of confession are closely related to the names of thanksgiving. What has been an experience of god’s attention, salvation, or protection in the thanksgiving names becomes a personal confession of one’s trust in god in the confession names; similar statements can be observed in the confessions of confidence in the individual complaints. Thus, many of the roots—verbal in the confidence, nominal in the complaints—appear in both name groups. The names of confession constitute the third-largest group, with 119 names (17.6%) and 434 instances (14.9%).—Family and Household Religion in Ancient Israel and the Levant, page 254

Take this to heart

It is grand to trust in the promises, but it is grander still to trust in the Promiser. The promises may be misunderstood or misapplied, and at the moment when we are leaning all our weight upon them, they may seem utterly to fail us. But no one ever trusted in the Promiser and was confounded.—Hannah Whitall Smith

Some interesting statistics

In terms of numbers of unique names, the largest group consists of the birth names, with 192 names, or 28.4% of all distinct names. This demonstrates the importance of the often dramatic experience of birth in name giving. The group of thanksgiving names is slightly smaller, containing 164 names, or 24.3% of the total. However, in terms of the number of instances, these names of thanksgiving constitute the largest group, which includes no less than 993 instances, or 34.0% of all inscribed names. Many names in this group appear frequently, such as those derived from the roots עמשׁ šāmaʿ ‘to hear’ (133 occurrences), עשׁי yāšaʿ Hiphil ‘to save’ (103 occurrences), and רזע ʿāzar ‘to help’ (87 occurrences). Thus, the core personal names are the thanksgiving names.—Family and Household Religion in Ancient Israel and the Levant, page 254

<idle musing>
I know, the Hebrew is backwards! Not sure why, but it appears correctly in the book...

Anyway, I find it interesting that the core of names are names of thanksgiving. I wonder if that reflects their outlook on life in general, or just thankfulness that the child survived? Remember, infant and children under 5 mortality was around 60% (that figure is from this book).
</idle musing>

It really does mean something

Some may object that, although Hebrew personal names are derived from the roots of words that express familial piety, their use was determined more by fashion than by the religious convictions of the parents. If this were the case, these names would reflect the religious environment only indirectly and would offer no access to the beliefs of Israelite families. There are, however, several indications that the bestowal of names in ancient Israelite societies reflected more than mere ephemeral fashion. Foremost among these is the fact that, many times in the Hebrew Bible, the naming of a child is followed by an explicit explanation for the choice of the name.—Family and Household Religion in Ancient Israel and the Levant, page 246

<idle musing>
I find that persuasive. We too easily project our current way of thinking back on the ancient world. Just because we choose names based on popularity doesn't mean they did. But, then again, we worship celebrities in this culture, so maybe the popularity of a name is a refection of our personal values...
</idle musing>

A good Wednesday thought

By rejoicing in Him, however, I do not mean rejoicing in ourselves, although I fear most people think this is really what is meant. It is their feelings or their revelations or their experiences that constitute the groundwork of their joy, and if none of these are satisfactory, they see no possibility of joy at all. But the lesson the Lord is trying to teach us all the time is the lesson of self-effacement. He commands us to look away from self and all self’s experiences, to crucify self and count it dead, to cease to be interested in self, and to know nothing and be interested in nothing but God.—Hannah Whitall Smith

Personal names

In a previous study (Albertz 1978a: 49–77), I demonstrated that the personal names of the Hebrew Bible do not reflect the Israelite religion in any general way; instead, they specifically attest the personal piety of Israelite and Judean families. Furthermore, although the traditions of Israel’s official religion—such as the exodus, conquest, kingship, Sinai, Zion, or Bethel—seem to have had no impact on personal names, and they contain only a  few possible allusions to Israel’s political and sacred history, the verbs and nouns used in personal names show a high rate of correspondence with the verbs and nouns that were used in the individual psalms of complaint and thanksgiving and in the oracles of salvation. More than half of all the roots of theophoric personal names found in the Hebrew Bible also occur in the genre of individual prayer; and over 60% of all verbs and nouns that appear in the petitions for divine attendance and salvation or in the confessions of confidence in the individual complaints or the psalms of thanksgiving and oracles of salvation can also be found in personal names. Thus, there is a close relationship between Hebrew personal names and the genres of psalms that reflect aspects of private prayer practices.—Family and Household Religion in Ancient Israel and the Levant, pages 245-246

<idle musing>
I'm finding this section on the personal names extremely interesting. It's large enough that it could almost have been a separate book!
</idle musing>

Thought for today

Not that I would be understood to object to emotions. On the contrary, I believe they are very precious gifts, when they are from God, and are to be greatly rejoiced in. But what I do object to is the making them a test or proof of spiritual states, either in ourselves or others, and depending on them as the foundation of our faith. Let them come or let them go, just as God pleases, and make no account of them either way.—Hannah Whitall Smith

What? No images?

Patterns discerned in the domestic assemblages of Israel and Judah that suggest that religious practices were performed by or in nuclear or extended families are essentially identical to patterns seen in domestic assemblages from Jordan, Philistia, Phoenicia, and Syria. One apparent difference is the occasional occurrence of clearly divine images in the households of Ammon, Philistia, Phoenicia, and Syria; images of this sort have not been found in Iron Age Israel and Judah.—Family and Household Religion in Ancient Israel and the Levant, page 226

<idle musing>
Seems the ban on images in the scripture was taken seriously, no?
</idle musing>

Thought for the day

I have seen Christians, with hardly one Christ-like attribute in their whole characters, who yet were so emotional and had such ecstatic feelings of love for Christ, as to think themselves justified in claiming the closest oneness with Him. I scarcely know a sadder sight.—Hannah Whitall Smith

<idle musing>
Many will say "Lord! Lord!" in that day...remember that without holiness, it is impossible to see God...
</idle musing>

Pretty much the same

...the widely held assumption that there was a strong distinction between official religious practices and those performed in private or family environments—which has led to their being seen as competing arenas of religious activity (Holladay 1987; Nakhai 2001: 203)—is highly problematic. By analyzing the differing contexts of four-horned altars from Tel Miqne, Gitin (2002: 113–17) examined the intersections between public and private religious activities and identified five examples of coexistence and duality in the cult practices of Ekron.—Family and Household Religion in Ancient Israel and the Levant, page 223

<idle musing>
Time to reexamine some widely held opinions, isn't it?
</idle musing>

May it be so

Once it was I and not Christ; then it was I and Christ; perhaps now it is even Christ and I. But has it come yet to be Christ only, and not I at all?—Hannah Whitall Smith

<idle musing>
May it be so in my life and in yours!
</idle musing>

Security

It may be concluded that this period [Iron II] of an increased number of political crises that affected the ongoing existence of many households increased the perceived need for ritual objects that symbolized characteristics such as power, fertility, and plenty.—Family and Household Religion in Ancient Israel and the Levant, page 175

<idle musing>
The grab for security is nothing new, is it?

What are you grabbing for as security? It probably is an idol, isn't it?!
</idle musing>

Cry for help

Help! Anybody know where the lint filter on a Whirlpool washing machine, model LSR6332KQ1 is? The parts list doesn't list one, but there's got to be something holding the lint...

Cornbread

I love cornbread. How in the world did a northern boy come to love cornbread so much? Simple; I spent 1.5 years in Missouri while in first grade. We had it everyday at school lunch and I have loved it ever since. At least that's what my parents tell me : ) My dad was working on his doctorate, and we lived outside Columbia, Missouri while he did his classroom work. The school was rural and I don't remember much about the school lunches except the cornbread.

When we went whole-foods, plant-based, I went looking for a decent recipe that didn't use oil, eggs, and milk. I found one that was tolerable (see here), but not one that I liked enough to make real often. Then, about a month ago, it stopped turning out. Not sure why, but it might be because I changed from honey to unrefined sugar in the recipe. But, when I went back to honey, it still didn't turn out. So, I went looking again...

Not much out there...so, I thought about how in the 1800s, the pioneers would have done it. They usually didn't have eggs or milk, and—at least according to the Little House books—sugar wasn't exactly a common item. They must have done something.

I was mulling it over in my mind and asked the Lord for a bit of insight. I believe it was an answer to prayer, because what I did tastes even better than the original eggs, milk, and oil recipe. Here's what I did:

1 cup whole wheat flour (freshly ground, of course!)
1 cup cornmeal
1 cup water
1/4 cup applesauce (unsweetened and home canned from Jonathan apples—an oil replacement)
3/4 Tablespoon baking powder
1.5 Tablespoons unrefined sugar
1 teaspoon flax meal (freshly ground)
1 Tablespoon water

The flax meal and tablespoon of water are used as an egg replacer. Put them both in a small custard cup and microwave on high for 10-15 seconds, or until it boils. Our microwave takes 12 seconds, but yours might be different (this works well as an egg replacer for other recipes as well)

Turn the oven on to 350°F. Mix the remaining dry ingredients together. Once the oven is preheated, add the applesauce, cup of water, and the flax meal mixture. Mix everything together well, but not too much (you don't want to develop the gluten too much). Pour the batter into a 9x9 glass pan and bake 30 minutes (if you are using metal, increase the temperature to 375°).

For a variation, I sometimes add a small can of chili peppers. You should see the baking powder go nuts when I do that!

Serve warm or cool. We often make a tomato sauce to put over it—1 pint stewed tomatoes, half a small can of tomato paste. Then I take some dried green peppers, dried onions, dried garlic, oregano, basil, grind them all up in a coffee grinder and add it. Add enough water to make it the consistency you like. I add habanero sauce to mine...delicious!

The human project

Saw this on Peter Leithart's blog:

Mocking God, killing righteous men – that is the human project. When a teacher comes with the demand that we do justice and love our neighbors, we betray Him, mock Him, beat Him on the head and crown Him with thorns, before we pack Him off to death on a cross. Naked and bleeding on the cross, Jesus suffers the fate of Jerusalem, and of Troy and Babylon and Carthage and Dresden and of every city that has ever been razed to smoking rubble. The cross exposes us as specialists in destruction. History is a waste of ruins, toppled temples, smoldering cities, corpses heaped for burning. This is what we do. That is the human project.

<idle musing>
Do read the whole thing; he doesn't leave us there—Praise God!—because God doesn't leave us there
</idle musing>

A higher calling

You have brought to Him an enthusiasm of self-surrender that perhaps may disturb and distress the more prudent and moderate Christians around you. Your love makes necessary a separation from the world, which a lower love cannot even conceive of.—Hannah Whitall Smith

Open hands

If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land. (Deuteronomy 15:7, 8, 10, 11 NIV)

<idle musing>
Maybe I haven't been paying attention, but this set of verses isn't among the ones the right-wingers quote...pity, that.
</idle musing>

Yield, would ya?

He is not asking thee, in thy poor weakness, to do it thyself; He only asks thee to yield thyself to Him, that He may work in thee to will and to do by His own mighty power.—Hannah Whitall Smith

Facedown

When Moses heard this, he fell facedown... But Moses and Aaron fell facedown and cried out, “O God, the God who gives breath to all living things, will you be angry with the entire assembly when only one man sins?...” “Get away from this assembly so I can put an end to them at once.” And they fell facedown... (Numbers 16:4, 22, 45 NIV)

<idle musing>
This is where Korah and company rebel; Moses' response to the initial accusation of lording it over the Israelites is to fall facedown in prayer. Eighteen verses later, when God wants to destroy the whole nation because of Korah, his (and Aaron's) response is to fall facedown in prayer. Finally, the next day, when the entire nation rebels, he (and Aaron) falls facedown in prayer.

That, my friends, is the sign of a leader. I was going to qualify that with something like "who loves his people" or "who discerns the heart of God" or "who has the heart of a prophet" or some such. But when I stopped to think about it, no qualification is needed...
</idle musing>

150 years ago

The standard of practical holy living has been so low among Christians that any good degree of real devotedness of life and walk is looked upon with surprise, and even often with disapprobation, by a large portion of the Church. And, for the most part, the professed followers of the Lord Jesus Christ are so little like Him in character or in action, that to an outside observer there would not seem to be much harmony between them.—Hannah Whitall Smith

The more things change...

The roles of women were of indisputable importance in family cults, but it must be stressed that women enacted these cults not only for themselves but also for their families; furthermore, in many cases, men as well as women participated in family rituals...—Family and Household Religion in Ancient Israel and the Levant, page 54

<idle musing>
Nothing really has changed in 3000 years—except now some want to exclude women and claim that's the way it used to be...
</idle musing>

What a misnomer

It seems strange that people, whose very name of Believers implies that their one chiefest characteristic is that they believe, should have to confess to such experiences. And yet it is such a universal habit that I feel if the majority of the Church were to be named over again, the only fitting and descriptive name that could be given them would be that of Doubters.—Hannah Whitall Smith

<idle musing>
Ain't that the truth! Lord, renew your church in our day! May we truly deserve the title of believer.
</idle musing>

Popular religion

...the dichotomous concept of official versus popular religion was not derived from ancient Near Eastern antiquity but, as noted by Vrijhof (1979: 674), from the “institutionalized and codified Christian religion in the western world.” Summarizing this view, Zevit (2003: 226–27) states that “the origin of the distinction lies in the relationship of the Western Church to the indigenous religions of Europe during and after the Middle Ages. Initially, the two were in competition; but when the Church grew in power and authority through its connections with the leading social groups of the emerging nation-states, indigenous religions were denigrated and held to be primitive superstitions.” Later, the division between official and popular religion or Volksfrömmigkeit was taken up by the Volkskunde of the 19th century C.E. and was developed to analyze customs of people in the Christian—mainly Catholic—societies of Europe (Vrijhof 1979: 1–6, 668–704; Ebertz and Schultheis 1986: 11–52). In this context, the term “popular religion” denotes a phenomenon in which laymen took elements of orthodox Catholic beliefs, rites, and symbols and redefined and reused them for their own religious purposes. For example, they erected crosses with the Corpus Christi in fields as apotropaic or fertility symbols. Thus, popular religion in this original sense is a degenerate subtype of official Christian religion. It presupposes the establishment of orthodoxy, a clear stratification between a priestly elite and an unprofessional laity, and a supposed priestly monopoly over all benefits of salvation.—Family and Household Religion in Ancient Israel and the Levant, page 50

<idle musing>
I'm wading through this book right now; it's a monster, but very interesting. Unfortunately, it doesn't lend itself to excerpts very well...

Anyway, this is a classic example of taking modern, present day society and superimposing it on the past. It will inevitably lead to skewed results. This is a problem for ANE studies as much as it is for biblical studies...
</idle musing>

Direct word?

...Jewish tradition is also quite relaxed about whether the predominant idea is 'that prophecy is conditioned by the personality and the capacity of the prophet.' Indeed, prophets were understood to be free to translate the vision or words they heard, befitting their audience and their individual style.”— The Bible and the Believer, page 55

Thought for a Friday

We are not preaching a state, but a walk. The highway of holiness is not a place, but a way. Sanctification is not a thing to be picked up at a certain stage of our experience, and forever after possessed, but it is a life to be lived day by day, and hour by hour.—Hannah Whitall Smith

Thought for today

Our one great motto is throughout, “We are nothing, Christ is all.” And always and everywhere we have started out to stand, and walk, and overcome, and live by faith. We have discovered our own utter helplessness, and know that we cannot do anything for ourselves.—Hannah Whitall Smith

Freedom of expression?

But how and when one presents archaeological discoveries to the public is virtually unregulated. Who gets to tell the story about a site’s importance is a critical step that often leaves out the excavators and the historians and brings other individuals into the picture; and often those other individuals have a very different agenda altogether from that of the excavation team and thus a very different story to tell. Indeed, that story sometimes comes as a complete surprise to the excavators. How projects are funded—that is, where the funding comes from—often has a profound impact on how the story is told.—Archaeology, Bible, Politics, and the Media page 202

Stating the obvious

If Satan prefaced each temptation with the words, “I am Satan, your relentless enemy; I have come to make you sin,” I suppose we would hardly feel any desire at all to yield to his suggestions. He has to hide himself in order to make his baits attractive.—Hannah Whitall Smith

<idle musing>
This is one of my favorite quotations from her book. Wouldn't it be easier if he did it that way? Of course, then we wouldn't need to rely on the Lord, would we?
</idle musing>

But that is so backwards...

True humility can bear to see its own utter weakness and foolishness revealed, because it never expected anything from itself, and knows that its only hope and expectation must be in God. Therefore, instead of discouraging the soul from trusting, it drives it to a deeper and more utter trust.—Hannah Whitall Smith

Pretty straight forward, really

If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable. They are to be put to death; their blood will be on their own heads. (Leviticus 20:13 NIV)

<idle musing>
Can't get more obvious than that, can it? Jesus said he didn't come to abolish the law, but to fulfill it, so don't claim it no longer applies.

So, does that mean I think that gays should be killed? No more than I think people who commit adultery should be! They are in need of the saving grace of Jesus just as much as anyone else—no more and no less. But, just as Jesus said to the woman caught in adultery in John 8, “Then neither do I condemn you,” Jesus declared. “Go now and leave your life of sin.” (Yes, I believe John 7:53-8:11 is an authentic event in Jesus' life—I just don't believe it is Johannine.)

And, because I believe that we are new creations in Christ, I believe they can leave their life of sin. I also believe that the sexually addicted, chemically dependent, etc., are called—and enabled by the presence of the Holy Spirit—to live a life free from sin.

A good summary of the sexual life of a Christian should be celibacy in singleness and faithfulness in a monogamous, heterosexual, lifelong marriage. Anything else is a compromise and sub-Christian. That goes for adultery, divorce, and homosexuality. There is no distinction between them; they are all less than God's ideal.

Yes, there is forgiveness and restoration, so don't think I am being judgmental here. I know there are situations where divorce is the least of a set of evils, but it is still not God's ideal. I believe that is what Jesus was saying when he said Moses allowed divorce; both parties need to be willing to forgive, repent (that means transformation, not just feeling sorry), and live in love. That doesn't always happen...
</idle musing>

Monday's thought

I believe the lack of a will thus surrendered lies at the root of many of our difficulties; and next to this lies the want of faith in any real Divine guidance. God’s children are amazingly skeptical here. They read the promises and they feel the need, but somehow they cannot seem to believe the guidance will be given to them; as if God should want us to obey His voice, but did not know how to make us hear and understand Him.—Hannah Whitall Smith

Be holy...

“Consecrate yourselves and be holy, because I am the Lord your God. Keep my decrees and follow them. I am the Lord, who makes you holy.” (Leviticus 20:7-8 NIV)

<idle musing>
The recurring theme in Leviticus is to be holy; that's a tall order, isn't it? Actually, that's an impossible task in ourselves. I'm glad verse 8 follows; God is the one who makes us holy.

I was recently reading Reality by Art Katz, a Messianic Jew (now deceased) and he pointed out that in Genesis 17:1, where before God commands Abraham to “walk before me faithfully and be blameless.” (TNIV), God inttroduces himself as El Shaddai for the first time. Here's his thought about it:

Having just introduced Himself as God Almighty [NASB translation of El Shaddai], He goes on to say in the same breath, “Walk before Me, and be blameless.” The coupling of these two phrases is perfectly logical, reasonable and necessary. To call anyone to perfection and to a walk before God requires from that one who is called a complete confidence that the God who has invited him will also supply every necessary means. That is why His almightiness is so important.—pages 119-120

Food for thought, isn't it?
</idle musing>

Hijacked!

Too often, the media, having become the main purveyor of “archaeology” to the nonacademic community, trumpet our reasoned conclusions—guarded by caveats and hedging—beyond the halls of academia as “assured results.” Shorn of their academic context, archaeological data then become props in modern political and social debates remaking the past as it is wished to be, not as it was.—Archaeology, Bible, Politics, and the Media, page 189

Knock or hammer?

It is never a sign of a Divine leading when the Christian insists on opening his own way, and riding rough-shod over all opposing things. If the Lord “goes before” us, He will open all doors for us, and we shall not need ourselves to hammer them down.—Hannah Whitall Smith

Selective?

“When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.”(Leviticus 19:33, 34 NIV)

<idle musing>
Hmmm...wonder why the theocratically inclined never cite this reference??? Can you say selective memory? Or, maybe it's a case of "canon within the canon." I suspect a bit of both...
</idle musing>

Introspection

Years ago I came across this sentence in an old book: “Never indulge, at the close of an action, in any self-reflective acts of any kind, whether of self-congratulation or of self-despair. Forget the things that are behind, the moment they are past, leaving them with God.” It has been of unspeakable value to me. When the temptation comes, as it always does, to indulge in these reflections, either of one sort or the other, I turn from them at once, and positively refuse to think about my work at all, leaving it with the Lord to overrule the mistakes, and to bless it as He chooses.—Hannah Whitall Smith

Crows in the corn

I've been reading quite a few gardening books of late. I'm trying to find things that will grow in the shorter, cooler summers here in Grand Marais. This endeavor has lead me to look more at heirloom, open pollenated varieties than I ever have before. The mainstream varieties offered by most seed companies today are geared more for longer seasons; they have to make a profit to stay in business—and Grand Marais and such aren't exactly huge markets : )

Anyway, they know me by sight now at the library. I walk in and they automatically go to the interlibrary loan shelf : ) One of the books, now out of print (but offered in electronic format by Mother Earth News) is Heirloom Vegetable Gardening. I find it delightful and informative. Much of it is oriented to warmer climates, but there are some real gems in it. This one seemed too good not to share. Try this is the crows are getting your corn crop before you:

"Soak a few quarts of dried corn in whiskey, and scatter it over the fields for the crows. After partaking of one such meal and getting pretty thoroughly corned, they will never return to it again."—Farmer's Almanac, 1864, cited in Weavers, page 141

<idle musing>
Apparently crows have more sense than humans...
</idle musing>

His responsibility

To grow in grace is opposed to all self-dependence, to all self-effort, to all legality of every kind. It is to put our growing, as well as everything else, into the hands of the Lord, and leave it with Him. —Hannah Whitall Smith

Messy, stinky, real

If the offering is a burnt offering from the herd, you are to offer a male without defect. You must present it at the entrance to the tent of meeting so that it will be acceptable to the Lord. You are to lay your hand on the head of the burnt offering, and it will be accepted on your behalf to make atonement for you. You are to slaughter the young bull before the Lord, and then Aaron’s sons the priests shall bring the blood and splash it against the sides of the altar at the entrance to the tent of meeting. You are to skin the burnt offering and cut it into pieces. The sons of Aaron the priest are to put fire on the altar and arrange wood on the fire. Then Aaron’s sons the priests shall arrange the pieces, including the head and the fat, on the wood that is burning on the altar. You are to wash the internal organs and the legs with water, and the priest is to burn all of it on the altar. It is a burnt offering, a food offering, an aroma pleasing to the Lord. (Leviticus 1:3-9 NIV)

<idle musing>
Check out the pronouns in those verses! "You" occurs most of the time, not the priest. You bring it (no surprise); you lay your hands on it (again, no surprise). You slaughter it—messy job! You skin it—another messy job! You wash the internal organs—a stinky, messy job!

Moral of the story? Dealing with sin is a messy, stinky job! You can't pass it off to someone else; you have to deal with it yourself&mash;with the Lord, of course; you can't make atonement for yourself! And you can't just drop a check in the offering plate or the mail.
</idle musing>

Thought for the day

I was once urging upon a company of Christians the privileges and rest of an immediate and definite step into the land of promise, when a lady of great intelligence interrupted me, with what she evidently felt to be a complete rebuttal of all I had been saying, exclaiming, “Ah! but, my dear friend, I believe in growing in grace.” “How long have you been growing?” I asked. “About twenty-five years,” was her answer. “And how much more unworldly and devoted to the Lord are you now than when you began your Christian life?” I continued. “Alas!” was the answer, “I fear I am not nearly so much so”; and with this answer her eyes were opened to see that at all events her way of growing had not been successful, but quite the reverse.—Hannah Whitall Smith

More on the house

This house is full of blessings from God (Debbie calls them “kisses”). There are two very large picture windows (54” x 36” inches) in the kitchen; one faces east and the other faces south. You can see the lake from both of them. A picture doesn't do it justice, so I won't even try. I bring a stool into the kitchen, pull out the cutting board (the kitchen counter has a recessed oak cutting board) as a table, and sit there for breakfast. The sun shining through with the lake alternately freezing or being blown open makes a great background for sitting there and reading scripture in the morning.

I can't think of a better way to start the day!

Legalism defined

Scot McKnight has a great definition and discussion of legalism, judgmentalism, and our freedom in Christ. Here's snippet to whet your appetite, but do read the whole thing:

Legalism is any practice or belief that is added to the gospel that compromises the sufficiency of Christ as Savior and jeopardizes the adequacy of the Spirit in moral guidance. Secondarily, then, legalism demands that one adopt a group’s special markers in order to be fully acceptable to God.

Legalism then is the charge against you or me, often sensed at the deepest level, that we are not accepted by God in Christ and indwellt by the Holy Spirit.

Thought for the day

Our abandonment must be to God, not to man, and our trust must be in Him, not in any arm of flesh, or we shall fail at the first trial.—Hannah Whitall Smith

Narnia!

I love Narnia. I've read the books well over 20 times, maybe over 30 times. In college and grad school, I would read through them at the end of the semester or quarter to unwind (I also read a lot of kid's classics, too, but that's another story). When the kids were young, we read them at the supper table together out loud. I will find myself using examples of things from the books as illustrations fairly frequently.

Well, one of the surprises in the house here is the entryway closet

Yep, a hidden access to Narnia! It even has a lamp (OK, it's outside of Narnia, but hey, it's close enough!)

I suspect it was built around 1999 as a “Y2K refuge” or some such, you can see that it used to be accessed from a bedroom

It's fairly spacious inside. One of the first times the grandkids came over (we weren't even fully moved in yet), they all wanted to bring stools into it, sit on them, and play. We decided it would be fun, so we painted the walls and are going to allow them to post their artwork. We thought about letting them paint the walls, but decided artwork done elsewhere and posted was safer : )

Emotions don't have to rule

The transaction with God is as real, where only your will acts, as when every emotion coincides. It does not seem as real to you; but in God’s sight it is as real. And when you have got hold of this secret, and have discovered that you need not attend to your emotions, but simply to the state of your will, all the Scripture commands, to yield yourself to God, to present yourself a living sacrifice to Him, to abide in Christ, to walk in the light, to die to self, become possible to you; for you are conscious that, in all these, your will can act, and can take God’s side: whereas, if it had been your emotions that must do it, you would sink down in despair, knowing them to be utterly uncontrollable.—Hannah Whitall Smith

Life in Grand Marais

It's been a while since I gave an update of what's happening in our lives—probably since November. That's quite a while ago now. So, here's a whirlwind update on the last 3-4 months.

In October, Dave put the cabins up for sale. We had moved into an apartment in town, about ¾ mile from the cabins, in September; winterizing one of the cabins was too much work—plus if the place sold, where would that leave us? Anyway, throughout September and early October, until the cabins closed, I would ride my bike over every day and take care of things.

In November, I went down to Warsaw (and then to AAR/SBL) for 3 weeks. I wrote about that back then; you can find the first post here. Before I left, Max and Sherri, the people who own the bed and breakfast next door, Macarthur House, had made an offer on the cabins; Dave accepted it. The closing was scheduled to happen sometime in November, while I was in Indiana.

Max approached Debbie and me about continuing to work at the cabins; they wouldn't be able to keep up with all the cabins plus the bed and breakfast. In exchange for the work, we could live in the house. We accepted, but because we had a year lease on the apartment, weren't sure how it would work out. Plus, Dave and Geneva would stay in the house until at least the end of December. So, we tentatively planned on moving into the house in the Spring, paying the rent on the apartment for the last 3 months without living in it.

Max suggested we talk to our landlord, Paul, about breaking the lease. Turns out that they are friends! So, hat-in-hand (so to speak), I approached Paul. He was most gracious, saying that it looked like a great opportunity for both Max and us; he allowed us to break the lease with just the loss of one month's rent. Mind you, this whole thing has been bathed in prayer and seeking the Lord. I hate breaking leases; it strikes me as unfaithful and a bad witness. I don't recall ever breaking one before...

The closing happened while I was in Indiana; Dave and Geneva moved out at the end of December. In January, we started cleaning, painting, and clearing out stuff from the cabins that had accumulated over the 20+ years that Dave and Geneva had owned them.

You'd never know by looking at my desk at Eisenbrauns, but I'm somewhat of a clean freak, as is Debbie. My desk at home is rarely messy; it might have a few open books for a day or so as I work on something, but it never gets out of hand. Anyway, we attacked the place pretty thoroughly. I spent the better part of January and half of February cleaning, dusting, vacuuming, painting, etc. No matter how good a housekeeper you are, living in a place for over 20 years allows dust and dirt to accumulate, so this is not an indictment against Dave or Geneva!

I had a good time mixing and matching the paints left in the basement to paint the walls and floor. I wanted it to be bright and cheery, as that is where the washer and dryers are. I will be spending a good bit of time down there during the summer! I ended up with brown walls for the first 3 feet (to cover the dirt and stuff that will inevitably build up), with yellow, light blue, or dark blue above that. The floor is a dark evergreen or brown. The ceilings are flat white. I like it, anyway. : )

By the middle of February, we were ready to move in...Is anyone keeping track of how many times we've moved in the last 11 months?! We're getting pretty good at it : )

Just in case you are wondering, this is the fifth place we've lived in in those 11 months. We sold the house (1) in March, moved back into “little white” (as Debbie called it) (2) for 2 months, then the cabins (3) for 2 months, followed by the apartment (4) for 6 months, and now the house (5).

We really like it. There is an enclosed backyard that has real potential for a nice garden. I'm hoping to put a hoop house and some cold frames back there. There is also a nice deck for containerized growing. And—get this!—Dave had built a shed that he used as a greenhouse! Yep, a real enclosed one with southern exposure and a real roof. He had modified it over the years to do other things, so I'll need to change it back a bit, but still... I'll try to post about all this as time goes on...

That's enough for now, but stay tuned; I'll have some pictures soon (I hope!)

Whom do you trust?

Is it possible that you can trust your fellow-men and cannot trust your God? That you can receive the “witness of men,” and cannot receive the “witness of God”? That you can believe man’s records, and cannot believe God’s record? That you can commit your dearest earthly interests to your weak, failing fellow-creatures without a fear, and are afraid to commit your spiritual interests to the blessed Saviour who shed His blood for the very purpose of saving you, and who is declared to be “able to save you to the uttermost”?—Hannah Whitall Smith

Everybody else...

They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them. (Romans 1:29-32 NIV)

<idle musing>
I don't know about you, but ever since I became a Christian (way back in 1972), I've heard Romans 1 used as an escalator of the increasing sinfulness of a culture. The problem with that viewpoint, is that they have to stop at Romans 1:28. But, Paul doesn't stop! He keeps going, making sure that nothing and no one escapes.

<rabbit trail>
I was reading this chapter on my iPad, and the line breaks at the verse ending of 29, making gossips stand out. Recently,Ted had a good post that mentioned gossip in the context of the Sermon on the Mount. Tolle! Lege! (That means you should read it, from Augustine's Confessions)
</rabbit trail>

Anyway, what jumped out at me especially was the last indictment, “they have...no mercy.” The Greek is ἀνελεήμονας, an adjective formed from the Greek word for mercy by adding what is called an alpha privative. Huh? Let's see if I can define it...OK, here's what my computer dictionary says “(of an action or state) marked by the absence, removal, or loss of some quality or attribute that is normally present.” Think deprived and you get the idea.

So? What's the big deal about that? Well, the Greek word for mercy (ἔλεος) is the word that the Septuagint uses to translate the Hebrew word חסד (ḥesed), the word for God's faithfulness/mercy/love; most translations translate it as “loving kindness.” Paul, being steeped in the Hebrew Bible would probably be thinking in those terms when he dictated this section. The word is used in one of my favorite summations of the law in Micah 6:8:

He has shown all you people what is good.
And what does the LORD require of you?
To act justly and to love mercy
and to walk humbly with your God.

This post is getting a bit long, so I'll cut to the chase...As Christians, we have been shown mercy by God. We are called to show mercy to others in the same way, forgiving them for offenses (real and imagined!. In fact, James says “...judgment without mercy will be shown to anyone who has not been merciful” (2:13b).

The question of the hour is, how often are we quick to judge others? How little do we show mercy? How often do we justify our own actions and give them a pass, all the while pointing an unmerciful finger at others?

I'm preaching to myself as much as anyone else. Sure, I could list a whole bunch of sects/people who come to mind—but doesn't that prove the very point I'm making?!

Just an
</idle musing>

We got it backwards

As usual, it puts feeling first and faith second. Now, God’s invariable rule is faith first and feeling second, in everything; and it is striving against the inevitable when we seek to make it different.—Hannah Whitall Smith

When did that get put in there?

Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from faith for his name’s sake. (Romans 1:5 NIV)

<idle musing>
Whoa! When did they put obedience in that verse?! I don't remember that! But it makes sense, doesn't it? Obedience flows from faith via Jesus. We obey; he empowers. Again, no transformation, no salvation... Paul starts out Romans with obedience flowing from faith. Neat!
</idle musing>

By faith, first to last

Then we believed that Jesus was our Saviour from the guilt of sin, and according to our faith it was unto us. Now we must believe that He is our Saviour from the power of sin, and according to our faith it shall be unto us. Then we trusted Him for our justification, and it became ours; now we must trust Him for our sanctification, and it shall become ours also. Then we took Him as a Saviour in the future from the penalties of our sins; now we must take Him as a Saviour in the present from the bondage of our sins. Then He was our Redeemer, now He is to be our Life. Then He lifted us out of the pit, now He is to seat us in heavenly places with Himself.—Hannah Whitall Smith

I'll take it my way

As Paul talked about righteousness, self-control and the judgment to come, Felix was afraid and said, “That’s enough for now! You may leave. When I find it convenient, I will send for you.” (Acts 24:25 NIV)

<idle musing>
Isn't that the version of the gospel most want? They are fine with God-talk until you mention righteousness and self-control. Throw in judgment to come and that's just too much! People don't want to think that there are ramifications or consequences to their actions. When it is convenient for them, then they'll allow you to mention God...
</idle musing>

Works will do it...

But when it comes to living the Christian life, they lose sight of this principle, and think that, having been saved by faith, they are now to live by works and efforts; and instead of continuing to receive, they are now to begin to do. This makes our declaration that the life hid with Christ in God is to be entered by faith, seem perfectly unintelligible to them.—Hannah Whitall Smith

Secret truths

Documentary film makers have increasingly taken on the role of the seemingly righteous crusader who faces danger and ridicule to discover what scholars have hidden. Conspiracies strike a nerve with documentary viewers because our knowledge of human nature suggests the hazy possibility that our received traditions are rooted in lies (Goldberg 2001). Conspiracy theories stimulate the popular imagination and lead some people to believe that the world’s chaos is the byproduct of concealed truths and that recovering these secrets will set things right. They can be powerfully seductive because they validate our suspicion that not all is right in the world. The seductive allure of stories about forgotten manuscripts and artifacts grows out of the popular idea that covert forces have concealed truths that need to be brought to light by the reporter or film maker (Fenster 1999).—Archaeology, Bible, Politics, and the Media, pages 119-120

Miserable...

A great many Christians actually seem to think that all their Father in heaven wants is a chance to make them miserable, and to take away all their blessings, and they imagine, poor souls, that if they hold on to things in their own will, they can hinder Him from doing this.—Hannah Whitall Smith

A foregone conclusion

...documentary films aim to persuade the audience of a particular point of view through well ordered visual stimulation, supplemented by a sound track that interprets (through the role of the talking head and voice-of-God narrative) and arouses the viewer’s interest (through music). In many cases, a well argued and defensible thesis is not a top priority. Esthetically pleasing presentations outweigh the emphasis on scholarly content, for documentaries rarely have the luxury of slowing down to clarify argumentation or provide well-developed theses lest they lose their audience and disturb the flow of the storyline.—Archaeology, Bible, Politics, and the Media, page 116

<idle musing>
Sounds more like entertainment than documentary, doesn't it? And that's exactly what it is!
</idle musing>

Musings on Exodus...

Then Moses left Pharaoh and went out of the city. He spread out his hands toward the LORD; the thunder and hail stopped, and the rain no longer poured down on the land. When Pharaoh saw that the rain and hail and thunder had stopped, he sinned again: He and his officials hardened their hearts. So Pharaoh’s heart was hard and he would not let the Israelites go, just as the LORD had said through Moses. (Exodus 9:33-35 TNIV)

<idle musing>
I've been reading through Exodus the last 2 -3 days and this jumped out at me. Not the passage itself, but the whole concept of God relenting and Pharaoh hardening his heart. Specifically, the whole concept of God relenting from a punishment/judgment and our response to it.

In Pharaoh's case, God tells him to do something; he refuses. God sends the promised results; Pharaoh “repents” and God relents. Pharaoh then decides not to follow through—in other words, he just wanted off the hook. His concern wasn't what God's will was, but what the results would be for him. Once the “ouch” of the results was removed, he kept on with the behavior.

I wonder if maybe we aren't the same? I think we might misinterpret God's relenting, in order to give us space to really act out our repentance, as his giving us permission to continue the behavior?

Pharaoh certainly kept up his behavior throughout—even after the death of the firstborn. He sent an army after the Israelites to bring them back even after the final plague. Do we do the same thing with our continued rebellion after becoming Christians?

Just an
</idle musing>

Deceived!

His will is the very most blessed thing that can come to us under all circumstances. I do not understand how it is that Satan has succeeded in blinding the eyes of the Church to this fact. But it really would seem as if God’s own children were more afraid of His will than of anything else in life; His lovely, lovable will, which only means loving-kindnesses and tender mercies, and blessings unspeakable to their souls. I wish I could only show to every one the unfathomable sweetness of the will of God. Heaven is a place of infinite bliss because His will is perfectly done there, and our lives share in this bliss just in proportion as His will is perfectly done in them. He loves us, and the will of love is always blessing for its loved one. —Hannah Whitalll Smith

One size fits all, doesn't it?

...the idea that documentary filmmakers only present their version of history is generally acknowledged (Toplin 1988; Eitzen 2005); filmmakers do not necessarily think they are presenting completely accurate history. The problem is that, whereas academic historians are armed with tools for presenting opposing interpretations of evidence, such as footnotes and peer review, the limitations of video as a medium (most importantly, time limits) means that the audience of a documentary film is often left unaware of alternative interpretations. The lack of competing historical interpretations in most popular documentary films leaves the audience with the false impression that "history is a tidy operation, that it involves little more than laying out the chronology and ‘getting the story straight’” (Toplin 1986: 1216).—Archaeology, Bible, Politics, and the Media, pages 97-98

Salvation...from what?

Christians always commit the keeping of their souls for eternity to the Lord, because they know, without a shadow of a doubt, that they cannot keep these themselves. But the things of this present life they take into their own keeping, and try to carry on their own shoulders, with the perhaps unconfessed feeling that it is a great deal to ask of the Lord to carry them, and that they cannot think of asking Him to carry their burdens too.—Hannah Whitalll Smith

Different goals

Much of the tension between archaeologists and the media stems from our different goals. Archaeologists study the remains of material culture to understand the past. We are not treasure hunters and we are not allowed to keep what we find. In other words, we are not engaged in archaeology for personal profit, nor are most of us involved in it to validate personal faith and beliefs. On the other hand, because for them the bottom line is money, the media (especially television and film) capitalize on the public’s fascination with events mentioned in the Bible and the public’s desire to find tangible proof of these events. Most members of the media are interested not in scholarship for its own sake but rather in topics that will make a profit...the usual program formula consists of interviewing a nonspecialist who claims to have made a sensational find related to some biblical person or event, which a scholar is brought in to refute. Usually the nay-saying scholar comes across as a skeptic who is too narrow-minded to entertain the possibility that someone from outside the ivory tower of academia made a valid new discovery, or even more sinister, who denies the validity of the discovery in order to keep this important information from the public.—Archaeology, Bible, Politics, and the Media, pages 93, 94

<idle musing>
Ain't it the truth! I've had to play the nay-sayer far to many times. I'm glad that most of the times it has been with people who know me and my faith. I'd hate to have to do it in front of a camera, knowing they are going to cut all the qualifying words and go for a sound-bite...
</idle musing>

Stocks or Art?

Kersel’s essay proves what Aristotle knew to be the case in the 4th century b.c.e. and what we, at the end of the first decade of the 21st century, have painfully relearned: the financial market, as a mechanism for producing profit, is ethically problematic. Her argument for the complicity of the market in the theft of artifacts offers a refinement and a confirmation of a broad, well-established, popular suspicion of the art market. In February, 2009, National Public Radio sponsored a debate entitled “On Ethics: Is the Art Market Worse Than the Stock Market?” Before the debate the live audience was almost equally divided among those in favor of the motion, those opposed, and those undecided. At the end of the debate, the majority had been persuaded that the art market was indeed less ethical than the stock market.—Archaeology, Bible, Politics, and the Media, page 84

Lay your burden down...

Most Christians are like a man who was toiling along the road, bending under a heavy burden, when a wagon overtook him, and the driver kindly offered to help him on his journey. He joyfully accepted the offer, but when seated, continued to bend beneath his burden, which he still kept on his shoulders. “Why do you not lay down your burden?” asked the kind-hearted driver. “Oh!” replied the man, “I feel that it is almost too much to ask you to carry me, and I could not think of letting you carry my burden too.” And so Christians, who have given themselves into the care and keeping of the Lord Jesus, still continue to bend beneath the weight of their burden, and often go weary and heavy-laden throughout the whole length of their journey.—Hannah Whitalll Smith

Freedom!

A quaint old divine of the seventeenth century says: “There is nothing so contrary to God as sin, and God will not suffer sin always to rule his masterpiece, man. When we consider the infiniteness of God’s power for destroying that which is contrary to Him, who can believe that the devil must always stand and prevail? I believe it is inconsistent and disagreeable with true faith for people to be Christians, and yet to believe that Christ, the eternal Son of God, to whom all power in heaven and earth is given, will suffer sin and the devil to have dominion over them.
“But you will say no man by all the power he hath can redeem himself, and no man can live without sin. We will say, Amen, to it. But if men tell us, that when God’s power comes to help us and to redeem us out of sin, that it cannot be effected, then this doctrine we cannot away with; nor I hope you neither.—Hannah Whitalll Smith