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Tuesday, October 3, 2023

The Letters of John the NIV APPLICATION COMMENTARY From biblical text … to contemporary life GARY M. BURGE page 135


The Letters of John

the NIV

APPLICATION

COMMENTARY

From biblical text … to contemporary life

GARY M. BURGE


Dealing with conflict paralyzes most of us. It is painful because if we are honest and confront people with their misbehavior, relationships may be ruined and in some cases whole communities fractured. In a church context, the paralysis is the same. There are occasionally those who step forward with alluring influence and erroneous teaching, and they gain a following. Our impulse is to correct them gently and heal what divisions may have occurred so that the community will remain intact. The unity of the body of Christ is often foremost on our minds.

These verses are interesting because John has experienced precisely this sort of conflict. His church has been ruptured by members who have departed—members who have split the congregation—because they saw things differently. But although the situation is painful, John is not paralyzed by it. He interprets it and tells the remaining members of his congregation how to address it.

(1) Building an eschatological climate. Throughout history the church has often suffered the assaults of heresy and persecution and tried to interpret them eschatologically. That is, when the Christian life begins to bear the weight of these troubles, when signs of tribulation increase, life is approximating the climate that characterizes the end of time, and therefore the church takes hope and is warned. We can graph the church’s life as an irregular line that moves between eras of comfort and eras of persecution. This cycle has repeated itself for centuries, and in some cases Christians have misunderstood their histories, urging an apocalyptic message that the end is at hand.


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Tolkien’s Cosmology: Divine Beings and Middle-earth


Demonstrating the unity of Tolkien’s created world across Middle-earth’s Ages An in-depth examination of the role of divine beings in Tolkien’s work, Tolkien’s Cosmology: Divine Beings and Middle-earth brings together Tolkien’s many references to such beings and analyzes their involvement within his created world. Unlike many other commentators, Sam McBride asserts that a careful reading of the whole of the author’s corpus shows a coherent, if sometimes contradictory, divine presence in the world.

In The Silmarillion, an epic history of the First Age of Middle-earth, Tolkien describes the Ainur, angelic beings under the direction of Eru Ilúvatar, the legendarium’s god, as creators of physical reality. Some of these divine beings, the Valar and the Maiar, enter physical reality to oversee its development and prepare for the appearance of sentient life forms in Middle-earth: Elves and Humans, Dwarves, and eventually Hobbits. In the early stages of this history, the Valar and Maiar interact directly with Elves and Humans, opposing the work of evil beings led by Melkor.

Yet Tolkien appears, at first glance, to have ignored this pantheon in The Hobbit and The Lord of the Rings, set in the Third Age of Middle-earth. Tolkien’s letters, however, suggest the cosmological structure continues. And representatives of the Valar and Maiar can be seen at work, such as Gandalf and Saruman. Tolkien also introduces hints that his divine beings continue to influence events invisibly, as with the prominence of luck in The Hobbit and fortuitous weather conditions in The Lord of the Rings.

In the end, McBride argues, Tolkien’s cosmology allows room for everything from poor decision-making to evil, suffering, and death, all part of a belief system that will make the final victory of Good much more powerful.

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Sam McBride’s Tolkien’s cosmology sets out to answer a fundamental and sensible question: since Tolkien presumed religious elements to be a component of his fictional work, specifically The Lord of the Rings, and became annoyed with critics who made assertions to the contrary, what are those contents within the fiction itself that suggested divinity to its author, if not to his less perceptive critics? McBride’s book aims to be a systematization and explication of religious elements across Tolkien’s legendarium, with special attention paid to reading a continuity into the relationship between Tolkien’s hobbit-centered tales and his mythological and philosophical efforts composed both before and after The Hobbit and The Lord of the Rings. Though Tolkien’s Roman Catholicism is addressed, the book’s project is to take Tolkien’s writings on their own ground, examining what McBride variously terms the legendarium’s monotheistic polytheism” (xii) and its polytheistic monotheism” (2), treated under both names as if it were a self-consistent theological framework which a reader may observe being ramified to differing degrees of manifestness or subtlety in each of Tolkien’s writings about Middle-earth.…

Source:https://tolkienists.org/tolkien-studies/18/19/




 

Carl Friedrich Keil and Franz Delitzsch, Commentary "He that gathereth in summer is a wise son; But he that is sunk in sleep in the time of harvest is a son that causeth shame."

Prov. 10:5. There is now added a proverb which, thus standing at the beginning of the collection, and connecting itself with v. 1, stamps on it the character of a book for youth: He that gathereth in summer is a wise son; But he that is sunk in sleep in the time of harvest is a son that causeth shame. Von Hofmann (Schriftb. ii. 2. 403) rightly interprets בֵּן מַשְׂכִּיל and בֵּן מֵבִישׁ, with Cocceius and others, as the subject, and not with Hitzig as predicate, for in nominal clauses the rule is to place the predicate before the subject; and since an accurate expression of the inverted relation would both times require הוא referring to the subject, so we here abide by the usual syntax: he that gathers in summer time is … Also the relation of the members of the sentence, 19:26, is a parallel from which it is evident that the misguided son is called מבישׁ as causing shame, although in הבישׁ the idea to put to shame (= to act so that others are ashamed) and to act shamefully (disgracefully), as in השׂכיל the ideas to have insight and to act intelligently, lie into one another (cf. 14:35); the root-meaning of השׂכיל is determined after שֵׂכֶל, which from שָׂכַל, complicare, designates the intellect as the faculty of intellectual configuration. בֹּושׁ, properly disturbari, proceeds from a similar conception as the Lat. confundi (pudore). קַיִץ and קָצִיר fall together, for קיץ (from קוץ = qâṭ, to be glowing hot) is just the time of the קציר; vid., under Gen. 8:22. To the activity of a thoughtful ingathering, אָגַר, for a future store (vid., 6:7), stands opposed deep sleep, i.e., the state of one sunk in idleness. נִרְדַּם means, as Schultens has already shown, somno penitus obrui, omni sensu obstructo et oppilato quasi, from רָדַם, to fill, to shut up, to conclude; the derivation (which has been adopted since Gesenius) from the Arab. word having the same sound, rdm, stridere, to shrill, to rattle (but not stertere, to snore), lies remote in the Niph., and also contradicts the usage of the word, according to which it designates a state in which all free activity is bound, and all reference to the external world is interrupted; cf. תַּרְדֵּמָה, 19:15, of dulness, apathy, somnolency in the train of slothfulness. The LXX has here one distich more than the Hebr. text. Prov. 10:6. There now follow two proverbs regarding the blessings and the curses which come to men, and which flow forth from them. Here, however, as throughout, we take each proverb by itself, that it might not appear as if we had a tetrastich before us. The first of these two antithetic distichs is: Blessings (come) on the head of the just; But violence covereth the mouth of the godless. Blessings are, without being distinguished, bestowed as well as prayed for from above. Regarding the undistinguished uses of לְרֹאשׁ (of a recompense of reward), בְּרֹאשׁ (of penal recompense), and עַל־רֹאשׁ (especially of punishment), vid., under Gen. 49:26. If we understand, with Ewald, Bertheau, Elster, Zöckler, and others, the two lines after v. 11, 19:28, cf. 10:18: the mouth of the wicked covers (hides under a mask) violence, inasmuch as he speaks words of blessing while thoughts of malediction lurk behind them (Ps. 62:5), then we renounce the sharpness of the contrast. On the contrary, it is preserved if we interpret וּפִי as object: the violence that has gone out from it covereth the mouth of the wicked, i.e., it falls back upon his foul mouth; or as Fleischer (and Oetinger almost the same) paraphrases it: the deeds of violence that have gone forth from them are given back to them in curses and maledictions, so that going back they stop, as it were, their mouth, they bring them to silence; for it is unnecessary to take פִי synecdochically for פני (cf. e.g., Ps. 69:8), since in בְּרָכֹות 6a are perhaps chiefly meant blessings of thankful acknowledgment on the part of men, and the giving prominence to the mouth of the wicked from which nothing good proceeds is well accounted for. The parallels do not hinder us thus to explain, since parts of proverbs repeating themselves in the Book of Proverbs often show a change of the meaning (vid., p. 18f.). Hitzig’s conjecture, יִכָּסֶה (better יְכֻסֶּה), is unnecessary; for elsewhere we read, as here, that חמס (violence), jure talionis, covers, יְכַסֶּה, the wicked, Hab. 2:17, or that he, using “violence,” therewith covers the whole of his external appearance, i.e., gives to it the branded impress of the unrighteousness he has done (vid., Köhler under Mal. 2:16). 



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THE PILGRIM’S PROGRESS PART II COURTEOUS COMPANIONS

THE PILGRIM’S PROGRESS PART II COURTEOUS COMPANIONS, Some time since, to tell you my dream that I had of Christian the pilgrim, and of his dangerous journey towards the Celestial country, was pleasant to me and profitable to you. I told you then also what I saw concerning his wife and children, and how unwilling they were to go with him on pilgrimage; insomuch that he was forced to go on his progress without them; for he durst not run the danger of that destruction which he feared would come by staying with them in the City of Destruction: wherefore, as I then showed you, he left them and departed. Now it hath so happened, through the multiplicity of business, that I have been much hindered and kept back from my wonted travels into those parts whence he went, and so could not, till now, obtain an opportunity to make further inquiry after those whom he left behind, that I might give you an account of them. But having had some concerns that way of late, I went down again thitherward. Now, having taken up my lodging in a wood about a mile off the place, as I slept, I dreamed again. And as I was in my dream, behold, an aged gentleman came by where I lay; and, because he was to go some part of the way that I was traveling, methought I got up and went with him. So, as we walked, and as travelers usually do, I was as if we fell into a discourse; and our talk happened to be about Christian and his travels; for thus I began with the old man: Sir, said I, what town is that there below, that lieth on the left hand of our way? Then said Mr. Sagacity, (for that was his name,) It is the City of Destruction, a populous place, but possessed with a very ill-conditioned and idle sort of people. I thought that was that city, quoth I; I went once myself through that town; and therefore know that this report you give of it is true. Sag. Too true! I wish I could speak truth in speaking better of them that dwell therein. Well, sir, quoth I, then I perceive you to be a well-meaning man, and so one that takes pleasure to hear and tell of that which is good. Pray, did you never hear what happened to a man some time ago of this town, (whose name was Christian,) that went on a pilgrimage up towards the higher regions? Sag. Hear of him! Aye, and I also heard of the molestations, troubles, wars, captivities, cries, groans, frights, and fears, that he met with and had on his journey. Besides, I must tell you, all our country rings of him; there are but few houses that have heard of him and his doings, but have sought after and got the records of his pilgrimage; yea, I think I may say that his hazardous journey has got many well-wishers to his ways; for, though when he was here he was fool in every man’s mouth, yet now he is gone he is highly commended of all. For ’tis said he lives bravely where he is: yea, many of them that are resolved never to run his hazards, yet have their mouths water at his gains. They may, quoth I, well think, if they think any thing that is true, that he liveth well where he is; for he now lives at, and in the fountain of life, and has what he has without labor and sorrow, for there is no grief mixed therewith. But, pray what talk have the people about him? Sag. Talk! the people talk strangely about him: some say that he now walks in white, Rev. 3:4; that he has a chain of gold about his neck; that he has a crown of gold, beset with pearls, upon his head: others say, that the shining ones, who sometimes showed themselves to him in his journey, are become his companions, and that he is as familiar with them where he is, as here one neighbor is with another. Besides, it is confidently affirmed concerning him, that the King of the place where he is has bestowed upon him already a very rich and pleasant dwelling at court, and that he every day eateth and drinketh, and walketh and talketh with him, and receiveth of the smiles and favors of him that is Judge of all there. Zech. 3:7; Luke 14:14, 15. Moreover, it is expected of some, that his Prince, the Lord of that country, will shortly come into these parts, and will know the reason, if they can give any, why his neighbors set so little by him, and had him so much in derision, when they perceived that he would be a pilgrim. Jude 14, 15. For they say, that now he is so in the affections of his Prince, that his Sovereign is so much concerned with the indignities that were cast upon Christian when he became a pilgrim, that he will look upon all as if done unto himself, Luke 10:16; and no marvel, for it was for the love that he had to his Prince that he ventured as he did. I dare say, quoth I; I am glad on’t; I am glad for the poor man’s sake, for that now he has rest from his labor, and for that he now reapeth the benefit of his tears with joy; and for that he has got beyond the gun-shot of his enemies, and is out of the reach of them that hate him. Rev. 14:13; Psa. 126:5, 6. I also am glad for that a rumor of these things is noised abroad in this country; who can tell but that it may work some good effect on some that are left behind? But pray, sir, while it is fresh in my mind, do you hear anything of his wife and children? Poor hearts! I wonder in my mind what they do. Sag. Who? Christiana and her sons? They are like to do as well as Christian did himself; for though they all played the fool at first, and would by no means be persuaded by either the tears or entreaties of Christian, yet second thoughts have wrought wonderfully with them: so they have packed up, and are also gone after him. Better and better, quoth I: but, what! wife and children, and all? Sag. It is true: I can give you an account of the matter, for I was upon the spot at the instant, and was thoroughly acquainted with the whole affair. Then, said I, a man, it seems, may report it for a truth. Sag. You need not fear to affirm it: I mean, that they are all gone on pilgrimage, both the good woman and her four boys. And being we are, as I perceive, going some considerable way together, I will give you an account of the whole matter. This Christiana, (for that was her name from the day that she with her children betook themselves to a pilgrim’s life,) after her husband was gone over the river, and she could hear of him no more, her thoughts began to work in her mind. First, for that she had lost her husband, and for that the loving bond of that relation was utterly broken betwixt them. For you know, said he to me, nature can do no less but entertain the living with many a heavy cogitation, in the remembrance of the loss of loving relations. This, therefore, of her husband did cost her many a tear. But this was not all; for Christiana did also begin to consider with herself, whether her unbecoming behavior towards her husband was not one cause that she saw him no more, and that in such sort he was taken away from her. And upon this came into her mind, by swarms, all her unkind, unnatural, and ungodly carriage to her dear friend; which also clogged her conscience, and did load her with guilt. She was, moreover, much broken with recalling to remembrance the restless groans, brinish tears, and self-bemoanings of her husband, and how she did harden her heart against all his entreaties and loving persuasions of her and her sons to go with him; yea, there was not any thing that Christian either said to her, or did before her, all the while that his burden did hang on his back, but it returned upon her like a flash of lightning, and rent the caul of her heart in sunder; especially that bitter outcry of his, “What shall I do to be saved?” did ring in her ears most dolefully. Then said she to her children, Sons, we are all undone. I have sinned away your father, and he is gone: he would have had us with him, but I would not go myself: I also have hindered you of life. With that the boys fell into tears, and cried out to go after their father. Oh, said Christiana, that it had been but our lot to go with him! then had it fared well with us, beyond what it is like to do now. For, though I formerly foolishly imagined, concerning the troubles of your father, that they proceeded of a foolish fancy that he had, or for that he was overrun with melancholy humors; yet now it will not out of my mind, but that they sprang from another cause; to wit, for that the light of life was given him, James 1:23–25; John 8:12; by the help of which, as I perceive, he has escaped the snares of death. Prov. 14:27. Then they all wept again, and cried out, Oh, woe worth the day! The next night Christiana had a dream; and, behold, she saw as if a broad parchment was opened before her, in which were recorded the sum of her ways; and the crimes, as she thought looked very black upon her. Then she cried out aloud in her sleep, “Lord, have mercy upon me a sinner!” Luke 18:13; and the little children heard her. After this she thought she saw two very ill-favored ones standing by her bedside, and saying, What shall we do with this woman? for she cries out for mercy, waking and sleeping: if she be suffered to go on as she begins, we shall lose her as we have lost her husband. Wherefore we must, by one way or other, seek to take her off from the thoughts of what shall be hereafter, else all the world cannot help but she will become a pilgrim. Now she awoke in a great sweat, also a trembling was upon her: but after a while she fell to sleeping again. And then she thought she saw Christian, her husband, in a place of bliss among many immortals, with a harp in his hand, standing and playing upon it before One that sat on a throne with a rainbow about his head. She saw also, as if he bowed his head with his face to the paved work that was under his Prince’s feet, saying, “I heartily thank my Lord and King for bringing me into this place.” Then shouted a company of them that stood round about, and harped with their harps; but no man living could tell what they said but Christian and his companions. Next morning, when she was up, had prayed to God, and talked with her children a while, one knocked hard at the door; to whom she spake out, saying, “If thou comest in God’s name, come in.” So he said, “Amen;” and opened the door, and saluted her with, “Peace be to this house.” The which when he had done, he said, “Christiana, knowest thou wherefore I am come?” Then she blushed and trembled; also her heart began to wax warm with desires to know from whence he came, and what was his errand to her. So he said unto her, “My name is Secret; I dwell with those that are on high. It is talked of where I dwell as if thou hadst a desire to go thither: also there is a report that thou art aware of the evil thou hast formerly done to thy husband, in hardening of thy heart against his way, and in keeping of these babes in their ignorance. Christiana, the Merciful One has sent me to tell thee, that he is a God ready to forgive, and that he taketh delight to multiply the pardon of offences. He also would have thee to know, that he inviteth thee to come into his presence, to his table, and that he will feed thee with the fat of his house, and with the heritage of Jacob thy father. “There is Christian, thy husband that was, with legions more, his companions, ever beholding that face that doth minister life to beholders; and they will all be glad when they shall hear the sound of thy feet step over thy Father’s threshold.” Christiana at this was greatly abashed in herself, and bowed her head to the ground. This visitor proceeded, and said, “Christiana, here is also a letter for thee, which I have brought from thy husband’s King.” So she took it, and opened it, but it smelt after the manner of the best perfume. Song 1:3. Also it was written in letters of gold. The contents of the letter were these, That the King would have her to do as did Christian her husband; for that was the way to come to his city, and to dwell in his presence with joy for ever. At this the good woman was quite overcome; so she cried out to her visitor, Sir, will you carry me and my children with you, that we also may go and worship the King? Then said the visitor, Christiana, the bitter is before the sweet. Thou must through troubles, as did he that went before thee, enter this Celestial City. Wherefore I advise thee to do as did Christian thy husband: go to the Wicket-gate yonder, over the plain, for that stands at the head of the way up which thou must go; and I wish thee all good speed. Also I advise that thou put this letter in thy bosom, that thou read therein to thyself and to thy children until you have got it by heart; for it is one of the songs that thou must sing while thou art in this house of thy pilgrimage, Psalm 119:54; also this thou must deliver in at the further gate. Now I saw in my dream, that this old gentleman, as he told me the story, did himself seem to be greatly affected therewith. He moreover proceeded, and said, So Christiana called her sons together, and began thus to address herself unto them: “My sons, I have, as you may perceive, been of late under much exercise in my soul about the death of your father: not for that I doubt at all of his happiness, for I am satisfied now that he is well. I have also been much affected with the thoughts of my own state and yours, which I verily believe is by nature miserable. My carriage also to your father in his distress is a great load to my conscience; for I hardened both mine own heart and yours against him, and refused to go with him on pilgrimage. The thoughts of these things would now kill me outright, but that for a dream which I had last night, and but that for the encouragement which this stranger has given me this morning. Come, my children, let us pack up, and begone to the gate that leads to the Celestial country, that we may see your father, and be with him and his companions in peace, according to the laws of that land. Then did her children burst out into tears, for joy that the heart of their mother was so inclined. So their visitor bid them farewell; and they began to prepare to set out for their journey. But while they were thus about to be gone, two of the women that were Christiana’s neighbors came up to her house, and knocked at her door. To whom she said as before, If you come in God’s name, come in. At this the women were stunned; for this kind of language they used not to hear, or to perceive to drop from the lips of Christiana. Yet they came in: but behold, they found the good woman preparing to be gone from her house. So they began, and said, Neighbor, pray what is your meaning by this? Christiana answered, and said to the eldest of them, whose name was Mrs. Timorous, I am preparing for a journey. This Timorous was daughter to him that met Christian upon the Hill of Difficulty, and would have had him go back for fear of the lions. Tim. For what journey, I pray you? Chr. Even to go after my good husband. And with that she fell a weeping. Tim. I hope not so, good neighbor; pray, for your poor children’s sake, do not so unwomanly cast away yourself. Chr. Nay, my children shall go with me; not one of them is willing to stay behind. Tim. I wonder in my very heart what or who has brought you into this mind! Chr. O neighbor, knew you but as much as I do, I doubt not but that you would go along with me. Tim. Prithee, what new knowledge hast thou got, that so worketh off thy mind from thy friends, and that tempteth thee to go nobody knows where? Chr. Then Christiana replied, I have been sorely afflicted since my husband’s departure from me; but especially since he went over the river. But that which troubleth me most is, my churlish carriage to him when he was under his distress. Besides, I am now as he was then; nothing will serve me but going on pilgrimage. I was a dreaming last night that I saw him. O that my soul was with him! He dwelleth in the presence of the King of the country; he sits and eats with him at his table; he is become a companion of immortals, and has a house now given him to dwell in, to which the best palace on earth, if compared, seems to me but a dunghill. 2 Cor. 5:1–4. The Prince of the place has also sent for me, with promise of entertainment, if I shall come to him; his messenger was here even now, and has brought me a letter, which invites me to come. And with that she plucked out her letter, and read it, and said to them, What now will you say to this? Tim. Oh, the madness that has possessed thee and thy husband, to run yourselves upon such difficulties! You have heard, I am sure what your husband did meet with, even in a manner at the first step that he took on his way, as our neighbor Obstinate can yet testify, for he went along with him; yea, and Pliable too, until they, like wise men, were afraid to go any further. We also heard, over and above, how he met with the lions, Apollyon, the Shadow of Death, and many other things. Nor is the danger that he met with at Vanity Fair to be forgotten by thee. For if he, though a man, was so hard put to it, what canst thou, being but a poor woman, do? Consider also, that these four sweet babes are thy children, thy flesh and thy bones. Wherefore, though thou shouldest be so rash as to cast away thyself, yet, for the sake of the fruit of thy body, keep thou at home.

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Wow. You must be kidding me! This is a way for the blog to really begin to pay commissions!


This email to the blog is dated 6/16/2024 but I did not read the email until today 7/30/2024

Sun, Jun 16, 12:12 PM

Consumer Cellular
Dear Richard,
Welcome to the Consumer Cellular Affiliate Program! We are excited to have you become a part of our very successful program.
CONTENT
Please reach out with any questions. 
Thanks,

The Affiliate Management Team
As a result of the above acceptance letter I have generated the following ads and information links:

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The following is the Consumer Cellular individual program:
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