PSALM 30

Psalm 30

As a fan of structural analysis, I am happy to present a case where two (or even three) layouts are possible.

This is the way David A. Dorsey presents it:

a. 30:1, promise of praise, “rejoice”

 b. 30:2-3, report of appeal to God and rescue from the pit, “I cried… gone down” 

  c. 30:4-5, Statement of Yahweh’s favor (birshono)

   d. 30:6, Expression of confidence

  c’. 30:7, Statement of Yahweh’s favor (birshono)

 b’. 30:8-10, report of appeal to God and rescue from the pit, “I cried… gone down”

a’. 30:11-12, promise of praise, “joy”

Then in the footnote 23 Dorsey refers to Alden, “Chiastic Psalms”, 22 who presents nine part pattern.   

I see the parallel structure in the psalm:

a. 30:1, You drawn me up

 b. 30:2, I cried

  c. 30:3, You brought my soul from Sheol, go down to the pit

   d. 30:4, Sing praises and give thanks

    e. 30:5, His anger for a moment, His favor from a lifetime – turning point!

a’. 30:6-7, I shall not be moved by Your favor

 b’. 30:8, To You, O LORD, I cry

  c’. 30:9-10, death, going down to the pit

   d’. 30:11-12, Sing praise and give thanks    

I think, when Jesus was talking to His disciples about His death and resurrection referring to the Law of Moses (Torah), Prophets, and Psalms (Lk. 24:44-46), He was referring and/or using this psalm. One of the few that presented the picture of the One who ended up in Sheol, but YHWH brought “my soul” from it. So, it is not a death prevention psalm, it is a psalm of restoration (30:3).

This leads to singing of praises to YHWH and giving thanks to the His holy name. This demands a pause and slow reading. Think about this:

who represents (or wears) His holy name? Jesus – John 17:11-12.

Also, thanksgiving in Greek is eucharist.

Uniting these two points together we can say that Service of the Sacrament – is an act of thanksgiving of His holy name, the name of the One Who paid for our release from the fear of death with His own life. He descended into hell (cp. Apostle’s creed), He knows “firsthand” what death is all about but being sinless “death could not hold Him”, trotting a path for our re-union with the Creator.

This is even more reassured in v. 7 – He, the Creator, sustains our lives. Without Him we are dismayed.

But He is gracious and merciful, which is revealed in the following:  

vv. 8-12 We have two parts:

a. 8-10 – confessional part, when we cry for help

b. 11-12 – reversal part:  mourning into dancing

            Sackcloth into clothe of gladness

Concluding with glory, praise, and thanksgiving forever!

As a result, we can confidently say with the psalmist, described by Dr. Luther:

6. In My abundance I said, I shall never be moved. This can also be understood in the manner of that apostolic word: “Christ, rising from the dead, dies no more” (Rom. 6:9). And thus “abundance” signifies the glory of resurrection, where every kind of salvation beyond the prior life has abounded in Him. And because of this abundance He says that He will never be moved, that is, He will no longer die. And this is because the LORD God in His good pleasure “gave to My beauty (that is, beauty to humanity through the glory of the resurrection) “strength” not to die. See also Ps. 93:1: “The LORD has reigned, clothed with beauty; the LORD is clothed with strength” (LW, 10:138).     

 

RECONCILIATION in ONE BODY

Reconciliation in One Body

Based on Ephesians 2:11-22

Some years ago (February 2011) I proposed a structure of this passage

a. 11-12, uncircumcised, alien to Israel, no hope  

  b. 13, were far, became close

    c. 14-15a, He is peace, breaking the partition, stopping the hostility

    c’. 15b-16, in Himself, reconcile both to God

  b’. 17-18, blessings to those who are near and far

a’. 19-22, not strangers, but fellow citizens and members of God’s household

Most important – Jesus is the One who in Himself reconciled to God, giving access to the Father by the Holy Spirit.

Reading Thomas M. Winger commentary on Ephesians got me to re-consider the structure.

Winger points out three main blocks in the pericope (p.340):

2:11-12, The Gentile Christians’ former status, alienated from God and His people

2:13-18, The reconciling work of Christ on the cross

2:19-22, the resulting new temple, Jew and Gentiles built on Christ

Now, the elaborate structure of the passage (p.341):

a. 2:11a, Gentiles in the flesh.

 b. 2:11b, Circumcision (made in the flesh, by hands)

  c. 2:12a, separated from Christ.

   d. 2:12b, alienated from Israel.

    e. 2:12c, strangers to covenant and promise.

     f. 2:12d, no hope and godless in the world

      g. 2:13, you were far off.

       h. 2:14, He is our peace, destroyed partition, the hostility, in his flesh.

        i. 2:15, nullifying the Law, creating two into one, making peace

       h’. 2:16, reconcile both… by killing the hostility in Him.  

      g’. 2:17, you were far off.

     f’. 2:18, access in one Spirit to the Father.

    e’. 2:19a, you are no longer strangers and sojourners.  

   d’. 2:19b, you are fellow citizens with the saints and members of God’s household.

  c’. 2:20, cornerstone being Christ Jesus Himself.

 b’. 2:21, grows into a holy temple, in the Lord.  

a’. 2:22, a dwelling place of God in the Spirit.

 

He also did a great job on putting a chart together of “then” (2:11-12) and “now” (2:13) (p. 339)

	Then, 2:11-12	Now, 2:13
1	In the flesh, 2:11	In the Lord, in the Spirit, 2:21-22
2	Separated from Christ, 2:12	Built up upon… Christ, 2:20
3	Alienated from… Israel, 2:12	Fellow citizens with the saints, 2:19
4	Strangers and sojourners, 2:12,19	Members of God’s household, 2:19
5	Godless, 2:12	Access… to the Father, 2:18
6	Far off, 2:13,17	Near 2:13,17
7	Hostility, 2:14,16	Peace, 2:14-17
8	Dividing wall of partition, 2:14	Joined together, holy Temple, 2:21

  

David and Bath-Sheba story

David and Bath-Sheba story - structural analysis 

I was interested how the story of "sin of David" is organized. Me personally could only identify 6 blocks (11:2-5; 11:6-21[22-25]; 11:26-27; 12:1-15a; 12:15b-23; 12:24-25) with Introduction and Conclusion (11:1 and 12:26-31). The I consulted two sources: (1) David A. Dorsey, The Literary Structure of the Old Testament: A Commentary on Genesis - Malachi, p. 134; (2) Peter J. Leithart, A Son to Me: An Exposition of 1 & 2 Samuel, p. 215.

1 Thessalonians 5:23

 I wrote a few times that most of the people were not trained to recognize the literary patterns in the Bible. That's why I do my best to point them out - on a large scale (the outline of the books as a whole), or on a micro-level (a short passage or a single sentence). 

Here is an example of the beauty of Pauline writings. A single sentence is structured chiastic. 

Here is the text: Now may the God of peace Himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our LORD Jesus Christ.

I noticed that in the middle of the sentence there are two synonyms that even sound similar (in Greek): completely and whole. Then everything began to fall into its rightful place. Here we go: 

a. God 
 b. sanctify
  c. you 
   d. completely 
   d'. whole
  c'. spirit, soul, body
 b'. be kept 
a'. our LORD Jesus Christ

St. Paul was a prolific writer. No very often English or Russian or any other language can fully express his thought - not only the meaning, but beauty of a structure... Yet, in this case ESV translation team did a great job picking up the proper words in a correct order. SDG!     

 

Book of Acts: Overview

Book of Acts: Overview

Hymn 517: 1, 4, 7, 11, 12, 13,15, 19, 21, 26, 27, 3

Author: St. Luke – the first church “historian”. It is the second volume of his work for Theophilus (1:1). Following the methodology of careful investigation, he composes the story that picks up at the same place where the Gospel of Luke ended up – Ascension.

Timeline: from Ascension of Jesus to Paul’s first two years in Rome.

Main characters:

Jesus, Holy Spirit, Peter, James, Paul, John Mark (gospel writer), Barnabas, Luke, Stephan, Dorcas, Lydia, Felix, Agrippa etc.  

Main themes: The reign of Ascended Christ reaching the ends of the earth: 

·       Who is the real rule – question to Sanhedrin, and the rulers.

·       The leadership of the church, Peter and Paul.

·       Fellowship of Jews and Gentiles.

Structure: Based on the 1:8 there can be set a geographical structure of Acts

Jerusalem: ch. 1 – 7

“Judea”: 8 – 15 (coming back to Jerusalem)

“Samaria”: 16 – 22:29 (coming back to Jerusalem)

Ends of the earth: 22:30 – 28 (toward Rome)

The Book of Acts as the New conquest of Joshua

Joshua	Action	Acts
1 – 2	Preparation	1
3 – 5	Conquering the city	2 – 4
7	Hiding gifts of God	5
9	Introduction of a new ministry	6
10	Attack on the new ministry	7
10:29-43	Conquering the South	8
11	Conquering the North	10 – 11

 

Overall chiastic structure of the Book of Acts (source is here):  

1. A. 1:1-11, Ascension of Jesus, [1:3, the Kingdom of God]

2.  B. 1:12-26, Mathias chosen to replace Judas, [1:18, Punishments against sinners]

3.   C. 2:1-13, The coming of the Holy Spirit, [27:14, Fierce wind]

4.    D. 2:14-39, Peter addresses the crowd, [Preaching]

5.     E. 2:40-47, Life among the believers, [righteousness of the believers]

6.      F. 3:1-4:4, Peter heals a crippled beggar, [3:14, accusation of innocent]

7.       G. 4:5-22, Peter and John before the council, [Apology]

8.        H. 4:23-31, The believers pray for boldness, [4:26, Conspiracy]

9.         I. 4:32-37, Believers share their possessions, [4:33, witness to the resurrection]

10.        J. 5:1-11, Ananias and Sapphira, [5:2, donation]

11.         K. 5:12-42, The apostles are persecuted, [5:18, arrest of apostles]

12.          L. 6:1-7, Seven are chosen to serve, [6:3, selection of ministers]

13.           M. 6:8-7:60, Stephen’s speech to the council, [7:60, death]

14.            N. 8:1-3, Saul persecutes the church, [8:1, the church expands to Israel]

15.             O. 8:4-25, Philip preaches in Samaria, [Simon’s conversion, the end of magic]

16.              P. 8:26-40, Philip and the Ethiopian eunuch, [8:29, Instruction of mission]

17.               Q. 9:1-22, The conversion of Saul, [Conversion/Repentance]

18.                R. 9:23-31, Saul in Jerusalem, [9:25, Saul escapes]

19.                 S. 9:32-43, Peter in Lydda and Joppa, [9:34, Miracles of apostles]

20.                  T. 10:1-23, A vision of Cornelius, [10:3, calling through vision]

21.                   U. 10:24-48, Peter goes to the house of Cornelius, [10:45, Gentiles receive the Holy Spirit]

22.                    V. 11:1-18, Peter’s report to the church at Jerusalem, [11:4, reports of gentile mission]

23.                     W. 11:19-24, Barnabas goes to Antioch, [11:20, mission to the Gentiles]

24.                      X. 11:25-30, The church in Antioch, [11:30, Barnabas and Saul are sent]

25.                       Y. 12:1-24, Peter is delivered from prison

26.                      X’. 12:25-13:13, Barnabas and Saul are commissioned, [13:2, Barnabas and Saul are sent]

27.                     W’. 13:14-49, Paul and Barnabas in Antioch and Pisidia, [13:46, mission to the Gentiles]

28.                    V’. 13:50-14:28, Paul and Barnabas in Lystra and Derbe, [14:27, reports of gentile mission]

29.                   U’. 15:1-16:5, Council at Jerusalem, [15:8, Gentiles receive the Holy Spirit]

30.                  T’. 16:6-10, Paul’s vision of the man of Macedonia, [16:9, calling through vision]

31.                 S’. 16:11-40, Paul and Silas in Prison, [16:18, Miracles of apostles]

32.                R’. 17:1-15, The uproar in Thessalonica, [17:10, Saul escapes]

33.               Q’. 17:16-34, Paul in Athens, [17:30, Conversion/Repentance]

34.              P’. 18:1-23, Paul in Corinth, [18:9, Instruction of mission]

35.             O’. 18:24-19:20, Paul in Ephesus, [19:19, the end of magic]

36.            N’. 19:21-20:2, The riot in Ephesus [19:26, the church expands to Asia]

37.           M’. 20:3-14, Paul’s farewell visit to Troas, [20:9, death]

38.          L’. 20:15-38, The voyage from Troas to Miletus, [20:28, selection of ministers]

39.         K’. 21:1-17, Paul goes to Jerusalem, [21:11, arrest of apostles]

40.        J’. 21:18-26, Paul visits James in Jerusalem, [21:24, donation]

41.        I’. 22:27-23:10 Paul tells of his conversion, [23:6, witness to the resurrection]

42.       H’. 23:11-35, The plot to kill Paul, [23:12, Conspiracy]

43.      G’. 24:1-26, Paul before Felix at Caesarea, [Apology]

44.      F’. 24:27-25:12, Paul appeals to the emperor, [25:7, accusation of innocent]

45.     E’. 25:13-22, Festus consults king Agrippa, [25:18, righteousness of the believers]

46.    D’. 25:23-26:32, Paul defends himself before Agrippa, [Preaching]

47.   C’. 27:1-44, The storm at sea [27:14, Fierce wind]

48.  B’. 28:1-15, Paul on the island of Malta, [28:4, Punishments against sinners]

49. A’. 28:16-31, Paul preaches in Rome, [28:31, the Kingdom of God]

Matthew 21:23-46

 Matthew 21:23-46

Structure:

1. A. 23-27, High Priests, Elders, fear for the prophet’s status 

2.    B. 28-32, Parable 1: two [disrespectful] sons

3.    B’. 33-44, Parable 2: bad tenants

4. A’. 45-46, High Priest, Elders, fear for the prophet’s status  

Matthew 11:25-26

Text:

 At that time Jesus answered and said, "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to infants; yes, Father, for such was your gracious will.

Chiastic structure: 

Intro - Jesus declared (ESV)

1. a. I thank you, Father

2.   b. hidden from the wide and understanding

3.   b'. revealed to little children (ESV) 

4. a'. Father's gracious will

A Couple of Thoughts:

The fact that God revealed Himself to the babies (KJV) or infants has great implications. First, It is the will of the Father to open Himself up/to reveal Himself to everybody - including infants. It is truly gracious will - not based on achievements of "the wise and understanding" (as structure points out the contrast between the two). Jeffrey A. Gibbs in his commentary on Matthew (Matthew 11:2 - 20:34, CPH, 2010, p. 587), "That is to say, "infants" are people who are unable and insufficient in themselves to accomplish anything good." As latter St. Paul will state in his letter to Ephesians (2:8): for by grace you have been saved.

The fact that the understanding of the role of the Messiah in the world (note the answer [v. 25] to the question that the disciples of John the Baptizer brought to Jesus [v. 11:2-3]) means that on their own level that - infants - take it by faith. If this revelation is accepted by them, then there is no reason children should not be baptized!        

 

     

   

STRUCTURE OF THE GOSPEL OF LUKE

 STRUCTURE  of the Gospel of Luke

A. 1:1-4, Introduction

 B. 1:5-25, Appearance to Zechariah

  C. 1:26 – 2:20, Appearance to Mary, birth of Jesus

   D. 2:21-40, Simeon (righteous man) + Anna

    E. 2:41-52, Jesus during Passover

     F. 3:1-38, John teaches (past)

      G. 4:1-30, Jesus is thrown off Nazareth.

       H. 4:31 – 5:39, Ministry in Galilee

        I. 6:1-49, Healing during Sabbath

         J. 7:1-50, Jesus and Pharisees

          K. 8:1-56, Jesus and women

           L. 9:1-10, 12 sent to ministry

            M. 9:11-27, Disciples could not feed

             N. 9:28-36, Transfiguration

            M’. 9:43-62, Disciples could not heal

           L’. 10:1-37, 70 sent to ministry

          K’. 10:38 – 11:36, Jesus and women

         J’. 11:37 – 13:10, Jesus and Pharisees

        I’. 13:11 – 18:34, Healing during Sabbath

       H’. 18:35 – 19:27, Ministry in Jericho

      G’. 19:28-48, Received in Jerusalem

     F’. 20:1 – 21:38, Teaching in the Temple (future)

    E’. 22:1 – 23:43, Jesus during Passover

   D’. 23:44-56, Burial by Joseph (righteous man) + women

  C’. 24:1-12, Appearance to women

 B’. 24:13-49, Appearance to disciples

A’. 24:50-53, Ascension

The Book of Esther

 Esther    

Title: Esther – from Persian sitareh – star. Her Hebrew/Jewish name was Hadassah – myrtle (with a star-like flower). Most likely, she is not an author; she is the protagonist of the book.    

Date of writing: Right after the events of the narrative. There are at least three letters going out within the plot of the book. At the end of the book the commemorating feast is established – Purim. Therefore, in the culture of writings, there is no reason to think that the recording of the events took decades or even centuries, unless one believes it is not a historical book but a fairytale. 

Date of Narrative:  There are some chronological studies done in relation to dating the book. I agree with Dr. James B. Jordan (https://biblicalhorizons.com/biblical-chronology/8_08/)

At least two things to consider:

1. Both Ezra 2:1-2 and Neh. 7:6-7 say that Mordecai was one of the men of Israel who returned to Jerusalem and Israel after the exile. Which makes him quite advanced in years.

2. Neh. 2:6 mentioned the queen – most likely Esther. 20^th year of the king means 8 years after the events of the book of Esther (cp. 3:7).

Therefore, it couldn’t happen/written around 400 BC. The date should be closer to 510s BC.

Structure:

There are basically two stories which are somewhat parallel to each other. In the middle of each story the king remembers something important, and it turns the course of history. NB: “to remember” in the Bible is not simply to bring to memory, it is to notice and act upon it. 

Part 1 (1:1 – 2:18)

A. The Great Feast (1:1-9)

  B. Vashti’s disobedience (1:10-12)

    C. Advice of the wise men (1:13-22)

      D. The king needs a queen (2:1) – the king remembers

    C’. Advice of the wise men (2:2-4)

  B’. Esther’s submissiveness (2:5-17)

A’. Esther’s Accession Feast (2:18)

 

Part 2 (2:19 – 10:3)

A. Mordecai (2:19-23)

  B. The Attack on God’s People (chapters 3-4)

    C. Esther’s First Feast with Haman (5:1-8) – Haman is well fed

      D. At the King’s Gate (5:9-14)

        E. The king has a sleepless night (6:1) – the king remembers

      D’ At the King’s Gate (6:1-14)

    C’ Esther’s Second Feast with Haman (7:1-10) – Haman dies

  B’ The Deliverance of God’s People (chapters 8-9)

A’ Mordecai:

 

Main themes:

* Godly witness

* Supremacy of the king

* God works through people

Main Characters:

Ahasuerus, Vashti, Memucan, Mordecai, Hadassah/Esther, Haman

Reflection in other parts of the Bible: There is a chronological parallel between the Greater Chronicles (esp. Ezra and Nehemiah) and the Book of Esther. The spoil from the defense (9:10, 15, 16) goes to the completion of Temple-Jerusalem project back in Judea. 

Also, notice the parallels between the king Ahasuerus and God. His word is strong (should not be disobeyed and cannot be changed) and nobody can come to his presence unless being called. His throne room resembles the Holy of holies.

Relevancy of the Book: We are saved not by our schemes or even conspiracies, but by the faithful God who single handedly may overturn the schemes and evil plans of those who want to harm the Bride of Christ – the Church.     

Memory verses:  3:15-16 – Then Esther told them to reply to Mordecai, “Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and do not eat or drink for three days, night or day. I and my young women will also fast as you do. Then I will go to the king, though it is against the law, and if I perish, I perish.” 

Overview of the Bible: Ecclesiastes

Ecclesiastes   

Title: Ecclesiastes – a man of the church, from the Greek - ἐκκλησία. Sometimes – Preacher.

Hebrew title is Koheleth – gatherer, see 1 Kg. 8:1,2 (to assemble [people])

Author: Solomon (1:1, 1:12, 1 Kg. 3; 4:29-34).

Date of writing: Around 1000 BC – 925 BC 

Structure: David A. Dorsey, p. 193, 198 (improved, lol).

a. 1:1, Intro – author is mentioned in third person

  b. 1:2-11, poem about brevity and insignificance of life

    c. 1:12-2:26, wisdom’s failure to discover life’s meaning

      d. 3:1-15, poem about time

        e. 3:16- 6:12, Fear God!

      d’. 7:1-14, poem about time revisited, practical advice

    c’. 7:15-10:19, wisdom’s failure revisited, practical advice

  b’. 10:20-12:8, poem of life’s brevity revisited, practical advice

a’. 12:9-14, conclusion – author is mentioned in third person.

Main themes: God vs LORD.

Life in the fallen world. Life is unfair (2:12-17; 3:16-22; 8:14-15)

Conundrums of life (1:2-11 vs. 5:18; 9:7-9), it can be understood through wisdom – the word is used 28 times = 7*4 – a square with the side 7 units.

Fear God (12:12-13) – cp. Pr. 1:7; 9:10 and Ps. 110:10 and Job 28:28  

Everything is going to be judged – 12:7, 14

Doctrine of vocation 9:10, cp. Gen 2:15.

Reflection in other parts of the Bible:

Creation of man out of dust and the Spirit/Breath of God (12:7, cp. Gen. 2:7; 3:19).

The canonical place of the book is related to the feast of Tabernacles: after harvest, 7 day “vacation” in a booth made from branches and leaves, invitation and prayer for other nations (Num. 29:12-34).

There is an introductory connection between Deuteronomy and Ecclesiastes: Introductions, and cp. 8:15 and Deut 14:26.       

Jesus is one greater than Solomon (Mt. 12:42; Jn 2:18-2; Acts 7:47-50; 1 Cor. 1:24,30; Col. 1:9; 2:3; Eph. 1:7; Rev. 21:22).

Ecclesiast speaks of the mist, Paul in 1 Cor. 13 speaks of a dimmed mirror.  

Lutheran teaching:

Two verses of chapter 12 (1, 7) are used to support the idea of the ownership of the Creator over human life (FC, Epitome, I:4; FC, SD I-37-38).

Lutheran hymnody:

LSB 732 – All Depends on our possessing

LSB 894 – For the Fruits of His Creation

Relevancy of the Book:

Modern theologians and philosophers take the book as a description of a depressed man. Everything is falling apart. There is two-fold truth in this. First, without God in one’s life everything IS ultimately falling apart. Second, even the faithful ones need to understand – it is God who is in control, not us. This gives a reason for joy (2:24; 3:13,22; 5:17-19; 8:15; 9:7-10; 11:9-10). The only way to accept it – see it eschatologically and liturgically. It is the ministry of the Word and Sacrament that teach us on stability of God’s love on one hand, also directing us to the Feast to come – the realization of our relationships with God in its full potential.     

Memory verses:  

9:7 Go, eat your bread with joy, and drink your wine with a merry heart, for God has already approved what you do.

12:13b-14 Fear God and keep His commandments, for this is the whole duty of man. For God will bring every deed into judgement, with every secret thing, whether good or evil.

Overview of the Bible: 1-2 Samuel

1-2 Samuel  

Title: 1-2 Samuel – named after one of the prophets during the reign of David, 1 and 2 are not different books – two parts,   

Date of writing: completed by about 950 BC 

Date of Narrative: ab. 1150 – 950 BC

Structure: from Peter J. Leithart, A Son to Me, p. 31.  

a. 1:1 – 2:11, birth of Samuel + song (2:1-10)

 b. 2:12 – 3:21, the corruption of Eli’s house 

  c. 4:1 – 7:17, exile and return of the Ark

   d. 8:1 – 12:25, Saul’s rise

    e. 13:1 – 15:33, Saul’s fall

     f. 15:34 – 20:42, David in Saul’s (king’s) house

      g. 21:1 – 27:12, Saul vs. David

       h. 28:1 – 2 Sam. 1:27, Saul’s death (song of lament)

      g’. 2:1 – 4:12, house of Saul vs. house of David

     f’. 5:1 – 9:13, David as king

    e’. 10:1 – 12:31, David’s fall

   d’. 13:1 – 15:12, Absalom’s rise

  c’. 15:13 – 19:43, exile and return of David

 b’. 20:1-26, Rebellion of Sheba

a’. 21:1 – 24:25, the True King + song (22:1 – 23:7)

Main themes:

House – there is symbolic play of words, the word “beit” in Hebrew can be translated as a building, house, family/clan, and house of the LORD is temple. 

Building the Davidic dynasty that will lead to the ascension of the Son of David to the eternal throne to rule the world. It begins with the conquering the Jerusalem (2 Sam. 5:6-10) and goes ‘till the Descension of Heavenly Jerusalem (Rev. 21-22). 

The raising up the next generations: we continually see the leaders and their sons (good and bad). 

Main Characters: Hannah, Eli and his sons, Samuel and his sons, Saul and his sons, David and his sons, Joab, Nathan, Jedidiah  

Reflection in other parts of the Bible:

1-2 Samuel in many ways resonates with the Book of Exodus: Israel goes through a troublesome time, the birth of a special child, who will lead the people into the new world, building of the house of God.

The life of “good” Saul resembles the characteristics of Gideon (Judges 6-7).

There are also some connections between the lives of David and Jacob (Gen. 25 – 27). 

Lutheran teaching:

LC I:45-46 explaining the First Commandment builds up on the example of both Saul and David and inability of Saul’s unrepentant heart to keep his priorities straight and deviated from the truth without repentance.

Ap. XIIa(V):36 brings up the difference between of contrition of Saul and Judas (without faith) and true repentance of David and Peter (faith grasps the forgiveness of sins, given as a gift for Christ’s sake).    

Lutheran hymnody:

LSB 928 – Song of Hannah                             LSB 442 – All Glory, Laud, and Honor

Relevancy of the Book:

The book teaches us that God cares for His people. In the midst of their troubles, He sends or appoints a leader who will lead people into the place or time of rest.

On the other hand, 1-2 Samuel gives a sobering example on being a godly leader. We see time and time again how the godly leaders fall, being caught into the web of sin (pride, infidelity etc.). Yet, the LORD provides the way out through confession and absolution, contrition, and restoration.     

Memory verses:  

1 Sam. 16:7: But the LORD said to Samuel, “Do not look on his appearance or on the height of his statue, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart.”

2 Sam. 7:13-14a: He (son of David) shall build a house for my name, and I will establish his throne forever. I will be to him a father, and he shall be to me a son.    

Luke 10 - 11

 

Structure of Luke 10:25 – 11-54

a. 10:25-28, lawyer

  b. 10:29-37, Samaritan, “foreigner”

    c. 10:38-42, Martha and Mary – women

      d. 11:1-13, Prayer

      d’. 11:14-26, unclean spirit

    c’. 11:27-28, woman

  b’. 11:29-36, Jonah – “foreigner”

a’. 11:37-54, Pharisees and lawyers

Overview of the Bible: Ruth

                                 Book of Ruth  

Title: Ruth (YouTube Lesson on Biblical Buffet)

Date of writing: 1: Samuel, about 1050 BC, 2: about 1000 BC (times of Solomon)

Date of Narrative: about 1350 BC

Structure:

a. 1:1-5, “genealogy” or descendance of Elimelech

  b. 1:6-7a, Naomi hears about YHWH’s visitation

    c. 1:7b-19a, death of Orpah 

      d. 1:19b-22, testimony of the women

        e. 2, search for the blessing (under the wings of YHWH)

        e’. 3, YHWH provides the blessing by the wings of Boaz

      d’. 4:1-12, testimony of the (elders of the) city

    c’. 4:13, birth of a son (anti-death)

  b’. Naomi is restored/visited by YHWH

a’. 4:18-22, genealogy of Perez

 

Main themes:

Faithfulness to the end – see Memory verse. Ruth goes through a death of her husband, silent rejection of women in Bethlehem, and hardship of poor life. Being faithful to the LORD she ends up being one of the grand…mothers of Jesus.

Godly leadership. There are examples of poor leadership in the book – the judges and Elimelech in the beginning of the book, and Boaz – an exemplary character. He presents the main features of a godly leader: strong faith (2:4), outstanding ethics (2:15-16), and very keen management skills (4:1-12).      

Main Characters: Elimelech, Naomi, Mahlon, Chilion, Orpah, Ruth, Boaz, Perez, Salmon (husband of Rahab, Mt. 1:4-5, important for the themes of the Biblical chronology and acceptance), David.   

Reflection in other parts of the Bible:

Famine in the Book of Ruth is a continuation of at least three major instances in Genesis: ch. 12:10-20 Abram goes to Egypt because of the famine, Isaac goes into the land of Philistia – grandchildren of Egypt, Gen. 10:6, 13-14 – (ch. 26), and the whole story of Joseph is presented in the context of famine (Gen. 37-50).

Story of Judah and Tamar (Gen. 38) is picked up here – the first in the lineage of David is Perez: son of Judah by Tamar, which was a scandalous event in the Biblical History

Ruth is a Moabite. The genesis of Moabites is scandalous (Gen. 19:30-38). Therefore, we see two scandalous stories find their redemption in the union of Boaz (descendant of Judah) and Ruth (descendant of Lot).

Ruth together with Tamar and Rahab – all three are “foreigners” – find their place in the genealogy of David the king, and Jesus the Messiah (Mt. 1:3-6).               

Lutheran teaching: Book of Concord does not have references to the Book of Ruth.

Liturgical call to a congregation: “The LORD be with you” is based on the greeting of Boaz.

The theology of acceptance to the “communion of the saints” by faith (not because of gender, social status, or racial preferences) is deeply rooted in the plot and theology of the Book of Ruth.  

Lutheran hymnody:

LSB 653 – In Christ There is No East or West. 

LSB 575, 576 – My hope is built on nothing less. 

Relevancy of the Book:

Acceptance of the “strangers” into the communion of the saints. This acceptance should be happened not on their terms, but the LORD’s. The book encourages the Church to be accepting, not inclusive. 

Living through the hardship (famine, emigration, and death etc.). God is faithful in His Fatherly promises to us.

Memory verses:

1:16-17 Ruth said: “Do not urge me to leave you or to return from following you. For where you will go I will go, and where you will lodge I will lodge. Your people shall be my people, and your God my God. Where you will die I will die, and there I will be buried. May the LORD do so to me and more also if anything but death parts me from you.”