Romans Chapter 9

Summarrium

Romans 9 is a discussion of the role of the people of Israel and their place in God's redemptive plan. Paul expresses sorrow over the unbelief of those that have inhabited a privileged position as God's chosen people. The conclusion is that Israel is not constrained by ethnic lineage by by those chosen by God in accordance with his will.

Paul illustrates the sovereignty of God with examples including the selection of Isaac not Ishmael, and Jacob not Esau. Pointing out that neither had behaved in a way that merited selection; this is how the mercy of God operates sovereignly. Paul points out that some individuals created for the purpose of judgement and other for the purpose of mercy; exemplifying this with reference to Pharaoh.

Paul points out that this mercy transcends ethnic boundaries and extends to both Jew and Gentile pointing out by use of the prophets just how the gentiles consistently remained a part of Gods salvation story. He points out that Israels mistake was to assume that righteousness was attainable appart from faith rather than by faith.

Meditatio

Something about Romans 9 has always sat uncomfortably with me given how it seems to share cognitive space with Theodicy. The point that some vessels created for honour and others dishonour is not particularly controversial. Some individuals have a platform others do not; some a clearly made for the stage, others like me clearly are not. The controversial part in all this is how God uses people as a means to an end. I find myself asking the very questions Paul here answers.

If we have set in motion a series of events that lead to the creation of a sinful person why object to their sin? Paul's response is akin to the response we read in the book of Job; 'hey dust who are you? I do as I please!'. Now in humans such a response would be sinful self indulgence. Yet we should not forget the Lord is sovereign. He therefore always only acts in accordance with his will.

Now the uncomfortable space with theodicy is this little problem of will. For theodicy this space is found in the life of the child with painful rare genetic conditions. If God is sovereign then he must be able to heal this child, if he is able to heal why is he not willing? If he is unwilling to aid a child in pain and distress why claim he is love at all? Indeed this seems the most unloving act to have the means, the desire and power to aid and yet to fail to act. We call this negligence in the professional context of Health and Social Care.

So is God negligent then? Paul tells us no. All he does 'is to make known the riches of his glory for vessels of mercy'. Now here again is something that is naturally uncomfortable. If as above I could act to heal a child but my rationale was to satisfy my own desire and ego this would be considered abhorrent. I don't think we get comfortable answers in this space. I think engagement with the topic is important and helpful, but the book of Job and Romans 9 answers to a point, then offers an invitation to belief.

This is where we approach the limits of reason. Not some kind of Kantian antinome but reason will only bring us so far. We should recall that Abraham believed and it was credited to him as righteousness. This is the terrifying and impossible invitation of Romans 9. All circumstances as perceived by you point to my malevolence; yet I invite you to accept the possibility that you are wrong about me. That I am love. This is the stumbling block of Christ that has become the cornerstone.

Romans Chapter 7

Summarrium

In this chapter Paul focuses on the believers relationship to the law and the pervasive problem of sin highlighting the limits of the law and our dependency upon Christ. He begins by pointing out that the law is only applicable until death. As with marriage we are released from the vows once our life is over. So to with Christ we have died to the law and are now free to serve by the spirit not through the written word.

Paul explains that law is good but not the vehicle through which righteousness would enter into the world. Instead law confronts us with our sin an reveals the extent of our rebellion towards God. We find ourselves unable to do good and caught in the clutches on the grip of sin. Paul points out the tension between wanting to serve the law, yet being enslaved to sin. Rescue is made through Christ, who alone will free believers from sin and death.

Meditatio

"Anxiety is the dizziness of freedom" - The concept of anxiety, S. Kierkegaard

Romans 7 should really be read with an American flag flying in the background. The underlying message is a rallying cry of freedom. Paul is meticulous in dismantling theological objections to the role of law. Seemingly attempting to anticipate those who would either seek to draw others into law keeping, or would reject the law as something passed.

The law paul tells us has released us to live differently. As discussed in chapter 6 our bondage to sin was extensive. It so ensnared that when my will was changed it ceased to be my own desire but instead the principle that had free rain in my body. I no longer chose to do wrong instead wrong action chose me to be the vehicle of it instantiation.

Interestingly Paul is clear this does not absolve us of responsibility. Whilst we may be tempted to sin we have a choice to permit sin to dwell within our bodies. We do not have to permit this. It is possible to say no. We should delight in the law of God because it will consistently reveal to us our shortcomings.

Is there an inconsistency here? Jesus advocate that only good tree's bear good fruit. How then can the law be good if it's fruit is death? Well in Romans In Romans 7:13, Paul says that sin produces death 'through what is good' so that sin might be exposed as holistically sinful. So death remains the product of sin and not the product of the law.

One way to think about this is to consider it analagous to Saidin¹. Sin corrupts like the taint what otherwise would be good, just and right. As such the law is good and just but it has fallen victim to the sin of man.

Romans Chapter 8

Summarrium

Romans 8 begins with a declaration that there is now no condemnation for those in Christ because the law of the spirit of life has set them free from the law of the spirit of death. Jesus sacrifical death because the means by which we life in accordance with the spirit and not the flesh. For the flesh leads to death and hostility towards God. Whilst the spirit brings life. Indeed it is through this life that believers are empowered to put to death the deeds of the flesh.

Yet this includes sharing in his sufferings as we share in his life. But this is something that afflicts all creation which groans as it anticipates the freedom it will experiences from the corruption and decay from sin. Paul concludes proclaiming how nothing can seperate us from the unshakable love of God.

Meditatio

Romans 8 is almost American in it's powerful and emphatic expression of FREEDOM. There is a kind of liberty here that is relational. Through this freedom we not only inherit the life of Christ but also his sufferings. Recall if you will how Christ was rejected by the religious establishment and indeed by his own disciples. These are the kind of sufferings that the believer wins with his new life.

Yet it's important to point out this isn't as it should be. This is instead part of the 'groaning' of creation which waits for the full realisation of the eschaton. This passage is deeply personal and Paul spends a considerable amount of words praising the grace and mercy poured out on us and rightly so.

One point of note is the contrast drawn by Paul here between spirit == good && flesh == bad. This has, at least in my mind, been a source of considerable tension within the church. I have recently left a Church who preach what I would refer to as the 'gospel-of-delayed-gratification'. That is a gospel where what is of primary importance is certainty around one's eternal destiny given the misleading claim that scripture that the only thing that matters is the eternal.

I don't believe that what Paul is saying here is that physicality doesn't matter. We should recall that what Christianity preaches after all is a resurrection of the dead not an ethereal cartoonish disembodied floating off to heaven. This is clearly a hang up from neo-platonic and gnostic thinking which very much problematise the body and is a pervasive medieval belief.

I also object to the view that in spite of the Bibles explicit claim that the Lord alone is judge, some still feel it is necessary for the believe to establish the certainty of his, and others, salvation in his heart in any case. It wouldn't be safe to leave it up to the lord right?

Am I being a little unfair? Perhaps, but the reduction of the good news of the kingdom of God to a simplistic and unbiblical message is a pervasive perversion of the glorious gospel. Jesus did not preach that he was going to die, he might have mentioned this to his disciples in confidence, but this was not the gospel he preached. Nor is it the gospel that Paul preaches. I think there is good reason to be miffed by it all.

In any event, I need a holiday.

Romans Chapter 6

Summarrium

Here Paul focuses on the appropriate relationship to both sin and righteousness. He begins refuting the possible objection that grace is permission to sin. He argues that if we have shared in his baptism and died to sin we need to complete this work by being raised up into righteous living. Just as Christ was raised from the dead, we too are called to walk into eternal life.

Paul explains that the power of sin has been broken because those who believe are not under law but grace. This does not excuse sin, but it should inspire obedience to God. Paul uses the analogy of slavery to demonstrate how our new allegiance leads to sanctification and eternal life which contrasts with the fruit of sin, namely death.

Meditatio

Romans 6 stands as a cross roads to the believer. There is one road that leads to death and another to obedience. We cannot pick both roads, and must make the decision to either obey or experience death. It is difficult to communicate just how important this particular observation is. As a believer there have been times when I have consciously made the decision not to walk with the Lord and as a result have experienced the fruit of death.

In a former personal relationship I attempted to distort reality to avoid dealing with the consequences of my actions. This ultimately led to tension in the relationship and relationship breakdown when my dishonesty came to light. Equally failure to communicate dissatisfaction, hurt, frustration, and various other emotional states has the potential to undermine and rot relationships from the inside out. The truth is freeing because it is a removal of the shadow of ambiguity.

We have a choice to confront an issue, or to ignore it. The former presents a significant challenge in the short term but the latter will be potentially disastrous for the long term. Romans 6 makes it clear that we will become slaves to the one that we obey. This might be a slave to the appetites and passions that drive us. Or a slave for righteousness, resisting the urge and temptation because of the claim that righteousness has on our life. We must present ourselves as slaves to one or the other.

What makes Pauls argument convincing is his appeal to the product of our labours. He encourages believers to reflect upon what the fruit of their labour as a slave had been. Has it led to sanctification and eternal life? Has it led to positive developments within personal relationships and human flourishing? The wisdom literature reminds us the path of life leads upwards that we may turn away from the grave¹. This of course does not mean that we necessarily avoid the valley of the shadow of death.

Indeed dark nights of the soul are guaranteed as much for the believer as they are for the non-believer². We can take great comfort in the reality this is merely a shadow. What is important is the question is there merely the shadow of death or death resultant from sin itself?

Do not mishear me, I am not advocating that life-challenges are a direct result of personal sin. Indeed we should recognise thorns and thistles as a product of labour generally³ and may have nothing to do with personal sin. But beginning with this question provides a starting point from which we can interrogate our practices and find any shadows that need to be expelled by the light.

Romans Chapter 5

Summarrium

Paul elaborates on the implications of justification by faith. He begins by claiming that those justified by faith have peace with God and access to grace which enables them to rejoice even in the midst of suffering. Indeed suffering produces endurance, character and a greater knowledge of the love of God.

Paul contrast Adam and Christ demonstrating how through Adam disobedience enters into the world bringing death to all mankind. So too through one man's obedience, Jesus Christ, that eternal life comes into the world. Paul points out that sin becomes more apparent with the gift of the law but as we become conscious of our sin so too do we become conscious of the grace of God. As sin and death once reigned now grace reigns through righteousness.

Meditatio

This passage reveals much to us about the implications of justification. Firstly that it is life giving and bears fruit. Notably peace with God, access to grace, hope in suffering, and the embodiment of God's manifest love. Through justification then the believer also participates in his sanctification.

We are pointed to the fantastic truth that Christ died for the ungodly. Paul brings us to the stark realisation that his death was not for a blood relative, or even and excellent person. Christ died to cover the worst of what humanity has to offer and realise. We should also acknowledge that justification involves a transition from enemies of God to children that he loves. This is a gradual process and one through which we need to be transformed.

Disobedience we see has significant consequences and leads ultimately to death. Whilst faithfulness to God we see as the road to eternal life. Sin is a pervasively destructive force. It is consumptive and it is only through the life afforded us through Christ that the reversal of Adam's sin is possible.

We should also recognise that we are not entirely at the mercy of sin. Indeed where sin increases so also does the grace of God that empower believers to live in righteousness. The dominion of sin is delineated by death. Here we find ourselves confronted by a choice once again. A radical commitment to the good news of the Kingdom by all who place their trust in him.

Romans Chapter 4

Summarrium

Paul enquires what Abraham gained by his own efforts in keeping the law, but then proceeds to answer this indirectly, pointing out Abrahams righteousness was based upon faith alone. Paul argues that Abraham was justified, or declared righteous, by his faith in God rather than by works, as Scripture states that “Abraham believed God, and it was credited to him as righteousness.”

He goes on to explain that the promise given to Abraham—that he would be the father of many nations—was received through faith, not the law. Since the arrival of the law merely brought wrath and highlighted transgression. Thus, faith is the mechanims by which God’s promise of grace is made accessible to all believers. Faith in Christ's resurrection secures our righteousness before God.

Meditatio

Paul here answers indirectly an important point which is why both with the law? I mean if the issue is sin that required redress why not simply send Jesus. The answer provided is that the law exposes iniquity. Sin is so pervasive and evil so normalised that Humans don't even necessarily recognise their shortcomings. As such it was necessary to send the law that humans might haver opportunity to be confronted by the reality of their circumstances and be led to repentance.

Simply 'feeling bad' or trying to live differently is not enough to be free from an endemic pattern of living. This is exemplified by the corruption existent amongst humans at the time prior to the law. The corruption of humanity had already been addressed once in the time of Noah but once again humanity fell back into the old wayward patterns of being. What was needed was a confrontation that led to repentance and radical life change.

This is the consistent biblical pattern. Israel is frequently brought to repentance by other nations at the hand of a God who is repeatedly pissed at them for failing to live up to his calling on them as a people. So in this chapter Paul is pointing out that from the very first calling of the people of God it has been faith and not works that is central. This is a distinct reading from the behaviourist perspective touted by both ancient and modern Jewish believers alike¹

Paul's response then to the implied question of the benefit of the law is that law-keeping has no power to make a person righteous before God; only faith can do that. But it does expose in us the need for faith in God. We are not merely meant to be those that enact the pattern, but those who also walk in the footsteps of the faith Abraham had before he was patterned.

"6 And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him."²

Romans Chapter 3

Summarrium

In Romans 3, Paul sustains his argument for universal sin and the need for the righteousness of God. He begins by addressing potential objections from the Jewish perspective acknowledging the advantages of being entrusted with God’s Word but pointing out that Jewish identity alone does not shield anyone from judgment. Both Jews and Gentiles are under the power of sin. Paul systematically demonstrates that no one is righteous, for “all have sinned and fall short of the glory of God,” establishing humanity’s collective failure to uphold God’s standards.

Paul next introduces the solution: a righteousness apart from the law, made available through faith in Jesus Christ to all who believe. This righteousness is a gift of grace, made possible by Christ’s sacrificial death. An atonement for sin, demonstrating God’s justice and mercy. Paul points out that for this reason none can boast in their own works as justification is through faith in Christ alone. He concludes affirming that faith upholds the law, that God is the God of both Jews and Gentiles, and justifying all who come to God through faith in Christ.

Meditatio

Romans three sustains the argument of universal sin and judgement initialized in Chapter 2 and takes this further to point out that we cannot hide behind our identity or religous affiliation. An individual acceptance of the propitiation of Christ is necessary. Furthermore he is clear this is a free gift that none may boast. It's somewhat a shame that this reality has not yet eliminated the myopic view that the Christian life is about 'winning souls'¹. The holy spirit convicts, individuals repent and righteousness is imputed. Enough said.

The passage explains that we are all accountable to the Lord for our actions. Fulfilment of the law does not justify us before God because we all fall short. Instead the law affords us the opportunity to be (a) confronted by our sin, and (b) bear witness to the righteousness of God, and (c) experiencing the redemption from the kingdom of darkness and making it possible to walk in the light.

This is the full Gospel that Christ preached. John the baptist preparing the way with his call to repentance, and Christ embodying the mercy of God who comes in person to bear witness to the character of the father, abandoning his work to the ground¹. All of this that we might choose to accept, bear witness and teach others to bear witness to the work of the kingdom in our own lives without guarentee of satisfaction

This 'law of faith' which leads to a life of witness is applicable to both Jew and Gentile; it was faith alone and not fulfilment of the law by which Abraham was justified. Indeed at this point the law had not been given through which sin in man might be exposed. He believed God and it was counted to him as righteousness (as we will see in Romans 4).

Romans Chapter 2

Summarrium

Paul addresses hypocrisy and judgemental attitudes of believers. He warns both Jews and Gentiles that knowledge of the law and religious affiliation is insufficient to exempt individuals from Gods judgement. We cannot presume on the riches of his kindness, but instead must persist in doing good. Those who are self-seeking and disobedient face wrath.

God evaluates all individuals based upon their deeds not on outward signs such as circumcision. These hold little value if they do not coincide with an inward commitment to the precepts of the law. True righteousness, Paul argues, reflects faith and obedience. Paul makes clear that God's judgement is not just behaviourism, it examines inward motives and actions.

Meditatio

It struck me watching the Jordan Peterson Exodus series when Dennis Prager pointed out that Judaism is a behaviourist religion what he actually meant. I didn't get this first time around but Judaism is concerned with action. Specifically actions in keeping with the law of Moses. As a consequence internal motive is a secondary matter.

Adherence, action was what mattered in relation to law keeping, not internal motive. Whereas in our current civilisation motives are everything. 'I didn't mean it', 'it was an accident' is seen as the golden ticket to avoid consequence. Providing my inward motive is correct my outward actions should not be misconstrued. Paul here is speaking against the complete opposite.

Here Paul makes clear that we are not to presume on the richness of his kindness. Because the mercy of God should lead us to repentance, failure to repent is to store up for ourselves wrath on the day of judgement. It is not soley about our actions. Worse than this indeed sometimes the inconsistency of our actions is the very thing that brings the lord to anger¹.

Paul is instead inserting here the point that we are judged based on our internal motivations as well as our actions. Our internal condition matters; we cannot rely on ethnic, religious or social connections or the good deeds of others. Each is responsible for repenting and turning away from what displeases God and pursing that which pleases him.

Romans Chapter 1

Summarrium

Paul greets the believers in Rome and highlights how he has wanted to but thus far has been prevent from going to visit the believers in Rome. Paul explains that he is not ashamed of the gospel acknowledging it as being the power of God for salvation. He explains that the wrath of God is revealed against those that have rejected him and have exchanged the glory of God for created things.

Paul points to the depravity of the human condition. Pointing out that despite the revelation of God in nature we have exchanged the truth of God for a lie, pursue what is contrary to nature and have not acknowledged God. In this God leaves us to the lust of our heart, dishonourable passions and a debased mind

Meditatio

One of the key themes of this passage is that the gospel is not based upon ancestry but upon faith. This establishes both Jew and Gentile on the same footing. All of humanity is in need of the Grace of God and it is only through him that we find peace. This is something that Jesus himself taught welcoming the marginalized and dining with those society rejected¹.

How is this possible? Through the righteousness of God. Righteousness is revealed here not to be something earned or obtained but imputed by grace. This righteousness becomes the basis of salvation not the work done by the individual. Because claiming to be wise we became fools exchanging creator for what he created. This is a fundamental error to attribute transcendence to that which is not. It is an act of rejecting God.

There are clear allusions to the significant consequence of rejecting God. Not only is this to miss the mark but individuals become subjects of the very things that they pursue. In exchanging the truth of God for a lie they are handed over to the care of whatever they have elevated to the point of functional saviour. In pursuing what is against nature they are handed over to their dishonourable passions and where there is failure to acknowledge God they think not about what is good or true but instead what brings pleasure.

In this way individuals receive precisely what they ask for.

It has oft been said that Paul and Christ preached a different Gospel. I likely have also claimed this previously, but my hope is that this reading of Romans will reveal otherwise. So far it seems to me that Paul's claims here reflect many of Jesus’ Kingdom principles: God’s universal invitation, the call to repentance and faith, the justice of God, and the transformative power of the gospel. Christ's teachings had immediate and practical application whereas Paul's emphasis is fleshing out why the gospel has the power to save.

Ecclesiastes Chapter 12

Summarrium

The preacher implores us to remember our creator in the days of our youth before darker days arise in which we find no pleasure. Before our final moments and we are laid to rest with all the pomp and ceremony that this entails in the bustle and business of our routine we should recognise one day our spirit will return to be with him and the vanity of all that we laboured towards.

The book concludes noting that in addition to the occupation of 'being wise' the preacher teachers knowledge, discernment, study and teaching others. He seeks out delightful words and words of truth. He concludes nothing that this is the end of the book and in summary we should fear God and keep his commandments as the whole duty of man.

Meditatio

The book concludes with the preacher pointing out that a meaningful and purposeful life if founded in reverence and acknowledgment of God from an early age, ideally carried through to the end of life. Presumably if we are required to remember our creator one of the possibilities of youth is to focus this energy in unwise endeavours that do not meet our expectations.

We will not enjoy the fruit of youth all the days of our life, or the benefits of health. At some point will come darker days in which “The keepers of the house tremble” (symbolizing weakened hands or limbs); “The grinders cease because they are few” (a metaphor for loss of teeth) and “Those who look through the windows are dimmed” (indicating fading eyesight).

The climax in which the preacher seeks to give perspective to the listener. The pursuit of material wealth, the inevitability of death and the possibility of forgetting the Lord reveal the vanity of human endeavours. Yet this contrasts with what the preacher does see as being meaningful; namely fearing God and obeying his commandments.

Life's pursuits are often fleeting and puzzling and pale in comparison to the transcendent eternal purpose the Lord has chosen for us. If we are looking to ground our life and actions a fear of and commitment to the transcendent is the place to start. We should recognise that youthful vigor alone may give momentum but offers no direction nor stability. The foundation comes from the Lord.

Ecclesiastes Chapter 11

Summarrium

We are presented with a series of proverbs from verses 1-4 that focus on the theme of work. The preacher reminds us that as we do not know how children come be so we do not know the work of the Lord who creates all things. Whilst all that comes to us in our many years may be vanity we can still find enjoyment within it.

We should rejoice in all our many years on the earth recognising that throughout them we will experience many dark days. We are encouraged to rejoice in our youth and to walk in the ways of our heart and the sight of our eyes. To remove what causes vexation and to remove pain from the body.

Meditatio

We cannot live in fear of the future. We do not know or understand how life is formed or how the work of God who makes all things will unfold in our lives. We should be generous and live life as though it is meaningful. Presupposing disaster serves no purpose and we should be mindful that there will be enough dark days in our many years on earth.

For this reason we are encouraged to rejoice both in all our years, and in our youth. We should be grateful for the formative experiences that had made us the individuals that we are today. Both those which cheer us and the days of darkness. This is no easy task, my own dawn of life carries the kind of pain, embarrassment and shame that I suspect is common to other human beings.

Yet we are implored to remove vexation from our heart and put away pain from our body. What might this look like I wonder? Perhaps this means leaving a community and finding a new spiritual home? Perhaps it means moving on from a relationship that is not life giving. There is a need for us to tend our gardens and remove those facets of life (where possible) that are not life giving, diseased or are out of place.

At times this can be really difficult. For my own family we are moving on from one religious community in which we have been involved for the past four years. This is not due to offence or hurt but in actuality is to do with a natural growing apart and divergent values. I am not the same human I was four years ago, at least I would surely hope that I am not. We cannot freeze the world not remake it how we wish it might be. What we can do is recognize when it is time to stay and time to move on.

I trust that Christ will redeem and bring life once again but it will not be the same. We have changed. We have grown as humans and there is a need to acknowledge and find a new spiritual home. We do not know the work of God who makes everything but we might dare to depend upon him.

Ecclesiastes Chapter 10

Summarrium

The preacher changes style from a more narrative philosophical musing, to deliver a series of aphorisms that in the ESV are broken into four distinct parts. The first being from verse 1-4 which focus on contrasting folly over wisdom. The second from verse 8-11 which seems to focus on the consequence of foolishness in work and life. The third from verse 12-15 which focus on contrasting wise and foolish speech, and the final from verse 16-20 which focusses on the dangers of bad leadership.

Meditatio

This chapter is structured more like the latter portion of the book of proverbs offering aphoristic statements that are seemingly disconnected and the intended meaning is not immediately obvious. One of the ancient ways of teaching was to present a problem and allow the reader to puzzle this out. We see this in the approach taken by both Heraclitus and Socrates and indeed Christ

Interestingly this attempt to veil ideas through the use of figurative language to present deep truth indirectly seems a peculiar feature of wisdom literature. We might conclude that the wise recognise the value of engaging with ideas and the stylistic approach encourages seeking wisdom as an active pursuit.

Additionally veiling ideas adds layers of meaning allowing us to engage with texts at our own level of understanding but permitting other ideas to remain partially hidden or ambiguous. It invites the reader to engage, ponder rather than passively absorb information. Indeed Christ is honest about his rationale for being opaque, that 'seeing they may not see, and hearing they may not understand'¹.

Let's just consider verse 2 for a moment.

This passage is significantly compressed. To understand this at one level we might conclude that wisdom leads one way and folly another. Yet there are other ways in which we might consider this. Such as long standing cultural associations of right with positive qualities (wisdom, strength, blessing) and left with negative qualities (folly, weakness, misfortune). Or even Orthodox views where the right side represents unity, gathering, and salvation, while the left side is connected with division, separation, and judgment.

There are multiple levels of analysis and ways in which to interpret. For me this points to the believers need for dependency on the Holy Spirit to guide and interpret and resolve paradox. Should I respond to a fool in accordance with his folly²? The right way forward will be shown to me by the spirit.

Ecclesiastes Chapter 9

Summarrium

The preacher acknowledges two universals. Death comes to all and before death comes man is subject to corruption and has tendencies towards evil. He acknowledges that being alive is better from this perspective than being dead merely because we are conscious of our mortality which at least affords the possibility for change. There is a reality we face daily; we have a share currently in all the goes on under the sun but only until we pass into death.

Whilst alive then we are urged to eat and drink, enjoy the wife whom we love and let our garments always be white and our heads be anointed. This is our portion in life whilst we toil. We should seek to be satisfied for we have no idea how long such a portion will last for us and from whence comes trouble. Indeed things may fall upon us without our knowing. We would do well therefore to listen to the wise amongst us.

Meditatio

The harsh reality of this chapter is human mortality, the unpredictable nature of reality and the need to find satisfaction in our portion. Interestingly bnei ha-adamn (bnei meaning “children of” or “sons of.”, and ha-adam, meaning “the man” or “mankind.”) shares some resemblance with ben adam or "son of man" utilised frequently in prophetic literature (such as in Ezekiel) to address an individual as a representative of humanity.

Here in Ecclesiastes, bnei ha-adam underscores the universality of human experience and in particular the kind of corruption that exists within the hearts of men; 'the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that, they go to the dead.'.

This is perhaps for me one of the more challenging passages of scripture. It's honesty about the challenges human beings face both in terms of their own moral corruption but also in terms of the snares and traps laid by others. Often I feel I stand at a precipice looking down at what would have been had I made a different decision only a few days earlier. In this I have known the providence of God.

Currently I am hearing him calling me back to routine and habit. Not in an audible check myself into a psych-ward kind of way; communication is much more like synchronicities. Gentle nudging towards an idea or course of action. Yet even when multiple sources indicates the same thing this does not mean my action is always as it should be. Like many patients I often will not take my medication.

This can be for reasons that are often nuanced and complex but are not the failure of the clinical to recommend treatment. My own responses over the past few months have been interesting to watch. I avoid routine expecting at any moment another Hospital admission, another reason to step outside the pattern. I have avoided relationship with others in community despite this being clearly indicated as a significant issue for my family.

I feel Paul's dilemma¹ acutely. I need transformation.

Ecclesiastes Chapter 7

Summarrium

In the first part of this chapter Wisdom and folly are contrasted in a proverbial style typical of the wisdom literature. They often employ paralellism to make the point. The themes covered include reflection of the value of wisdom, the benefit of rebuke and correction, patience and moderation and the limits of human wisdom and control.

Then from verse 14 onwards there is more a reflective discoure and philosophical exploration. There is a movement away from the proverbial structure and a more introspective, argumentative and discursive style where the preacher explores the unpredictable nature of life, the limits of human wisdom and human frailty.

Meditatio

Our author claims to have tested life’s joys, wealth, wisdom, and folly, and yet finds that all human efforts are ultimately futile in the face of death and the uncertainty attached to human life¹. This passage begins with a foray into proverbial contrast between wisdom and folly. There are various points here raised which often seem to share little cohesion when read sequentially; I almost at times wonder if they were designed to be mused upon in isolation.

Indeed, the entire book grapples with deep existential questions about the meaning of life, the nature of wisdom and folly, the inevitability of death, and the seeming futility of human endeavors. Reflections such as these are often marked by a sense of skepticism or pessimism, with our preacher continually returning to the theme of life’s vanity.

Within this passage there is something almost Socratic about his commitment to challenge conventional wisdom and encouraging the audience to engage with difficult often uncomfortable truths. What is interesting is that both our Preacher [Koheleth] and Socrates use paradox, contrast, and irony to challenge conventional wisdom and provoke deeper reflection.

While Koheleth explores the tension between the pursuit of wisdom and the seeming futility of life, Socrates employs his dialectical method to engage in the pursuit of virtue and truth. In both cases, the process of truth-seeking is more important than arriving at definitive answers, and both figures advocate for living wisely amidst life’s uncertainties, encouraging their audiences to embrace humility in the face of human limitations.

Once verse that really struck home was verse 9 "Be not quick in your spirit to become angry, for anger lodges in the heart[b] of fools.". I often find anger has taken up residency in my heart because of some injustice or act by another. It leaves me frustrated and takes time for the emotion to move on. Often it feels like a record plays repeatedly where I iterate over conversations I might have, frustrations I want to express. Speaking to others can make it worse particularly if the concern doesn't matter to them.

Ecclesiastes Chapter 6

Summarrium

The preacher points to an evil in which man does not enjoy what he desires instead it is enjoyed by a stranger. The author points to the fact that even longevity does not assure him he will find happiness. Indeed we all in the end pass into death.

All of the toil of a man is for his mouth, yet his appetite is not satisfied; the preacher tells us. Pointing out that the wandering of the appetite is also a chasing after the wind. It concludes with a reflection upon mans ignorance given the brief existence that he has on this earth.

Meditatio

Four main themes emerge from this passage that might be loosely identified as being i(a) the vanity of wealth without enjoyment, (b) the vanity of many children without fulfilment, (c) desires that cannot be satiated, and (d) the limitation of wisdom and power and the sovereignty of God.

For (a) the preacher points out that there is an evil that lies heavily on mankind. That he who accumulates wealth, honour and possessions is not permitted to enjoy them. Instead others reap the benefits of his labour. It's unclear if this is because he is not present to enjoy them or rather that he is unable to do so whilst caught in the pursuit. But there is definitely reason to pause for thought; what is it that we are labouring for beyond our capacity to enjoy?

For (b) we should understand that children were considered a blessing¹ in ancient times. They were your retirement plan in your old age when infirmity or sickness prevented your continued working to ensure you still had food on your table. However such a blessing is rendered meaningless if you lack the ability to enjoy life or find satisfaction. This point around being stillborn is that if one has experienced neither the fulfilled nor unfulfilled life one is in a better position than to have aspired to a life that is fulfilled but failed to enjoy it.

For (c) we recognise that human desire is an endless cycle. As the infant soon discovers one cannot consume the entire world. There are limits to consumption and the failure to recognise this will lead to the exhausting and unfulfilling pursuit of more. For (d) human wisdom and ambition are limited and ultimately provide no advantage in the face of death. It is instead we are told better to find enjoyment and satisfaction with what one has than to constantly seek after things that cannot and will not satisfy. Indeed human life is but a breath or vapour; who really knows what is good for them?

Ecclesiastes Chapter 5

Summarrium

In the first part of Chapter 5 we are encouraged to approach the Lord with reverence. To listen rather than speak, to meet a commitment or obligation rather than failing to do so. Pointing out that the aspirations of fools only increase the words they speak.

The preacher then points out that there is no satiating the desire for material wealth and gain. It may cause him to commit all manner of grievous evils against his family or those dependant upon him for their well-being. Instead we are encouraged to make use of, celebrate and accept the gifts bequeathed to us by the Lord.

Meditatio

When I first sat down to read this passage my assumption was that part 1 related to our relationships with other humans. I'm less inclined to believe this however given contextual pointers to an alternative. We are instead encouraged to approach the Lord, not each other, with reverence. We should listen to him instead of speaking.

Indeed great aspirations or fleeting fancies that capture our imagine and inspire us to action, more often than not, lead only to more words. More ink spilled, more utterances by individuals who would do better to be silent. Words are not the same as meeting an obligation. We would do better to act than to merely speak of our action.

We should therefore be clear about what it is that drives us. Greed is one thing that will cause humans to commit grievous evils against their own kin. It will cause addicts to steal from elderly relatives, fathers to leave nothing for their children. Greeds destruction is in the consumption of what pursues it.

The way we are encouraged to adopt for ourselves is instead one which acknowledges satisfaction with that which we have been blessed. It can at times be a discipline to do so. We often instead seek to pick apart or critique whatever it is that we have been blessed with. In reality the harder course is in finding a deep sense of peace in what we have.

Ecclesiastes Chapter 4

Summarrium

The preacher surveys the misuse of power and evil done 'under the sun' and the effects on those who are oppressed. He concludes it is better to be either dead or not in existence than to have seen this. The preacher observes that toil and skill in labour come from envy of neighbour, using the graphic imagery of eating his own flesh. That some individuals are driven when it is unclear what they are pursuing in any case.

There is the famous marriage verse about two being better than one and a threefold corn not easily broken. The preacher finally concludes with a cautionary tale of the transitory nature of power. Popularity and power is fleeting; the crowds shift their loyalties, and eventually, even a wise and successful leader is forgotten

Meditatio

This passage seemed at first glance almost eclectic but I there does appear to be some connection between the various themes. In summary there is a lament for the misuse of power and the reflection upon the experience of the oppressed alongside a commentary on the futility of labour, the value of relationship and the transient nature of power.

The expression of frustration at all the evil that humanity perpetuates in the real world seems heartfelt and sincere and is expanded upon with the question of why humanity consumes itself in an attempt to out do it's neighbour. The kinds of suffering that this perpetuates it is made clear is hard to examine. It is a consumption of our own flesh; using others as a means to an end rather than recognising others have inherent worth and value.

If we instead recognised the power and value of relationship there are ways in which we can obtain a good return for our efforts. We can lift each other up, offer security and prevail against those who would seek to harm us. How often is it the case that we are more quickly willing to become frustrated and angry towards others and quickly forget the ways in which they are useful to us?

The concluding cautionary tale points out the dangers of being unteachable and failing to heed the advice of others. To put it crassly there is real danger when we begin to believe our own bullshit. Particularly given there is no longevity to this. Immortality is simply not possible and in the future others will forget and move on. Popularity and power comes and leaves of it's own accord.

Apologia

So far this year my son has been into hospital eight times. Most recently for the fitting of a percutaneous endoscopic gastronomy to better manage his congenital hyperinsulinism. It has been a terrifying experience navigating the transition from professional to parent of child with a disability.

Indeed our last admission lasting almost a month saw me continuing to work full time whilst home educating and caring for our 7 other children. I have no idea how this was managed suffice to say I did not sleep much. This is the reason that entries to this log have become sporadic. Hopefully now we have an alternative treatment plan things will settle and routine can be re-established.

Ecclesiastes Chapter 3

Summarrium

The preacher begins chapter 3 with poetic parallelism a common feature of Hebrew poetry used to emphasise the thematic idea of there being a time for all things. This involves a rhythmic repetition of ideas and concepts through pairs of contrasting or complimentary statements. There is an emphasis on the inevitability and appropriateness of each season and activity.

The preacher then points out that Gods gift to the worker is the opportunity to eat, drink and take pleasure in his toil. What God has made is, and cannot be changed. This is the case so that others might recognise his sovereignty. Furthermore there is equality under heaven; what happens to Man happens to beast alike and we have no advantage over beast returning to the dust just as beast do. This is God 'testing' that man might see the kind of animal that he is.

Meditatio

This chapter is beautiful. The first eight verses providing a poetic introduction to the reality that man does not control the Universe. Instead there is 'a time for all things under heaven'. This introduces the theme of this chapter which seems to be one of the sovereignty of God. With all things having an ordained time (v1-8), and Gods will being enacted as pleases him (v14). It is even made clear that the benefits to man are decided by the lord (work, we are told, is it's own reward).

In this way our understanding shifts from a focus of wisdom being the mechanism by which we control the universe, to recognition that wisdom is something like expertise in the fundamental pragmatics of life¹. There is a reason proverbs begins that the fear of the Lord is the beginning of knowledge. Then further develops this to point to point out that this knowledge of the Lord is both wisdom and insight².

If we recognise the position that the Lord occupies and our position in relation to this, we have a greater understanding of our relationship to the world. The Lord has established a time for all things. We might therefore conclude that we can be entirely fatalistic; there is a time for all things so I needn't act or participate.

Yet the reader addresses this in the same passage. The work itself is a 'gift of God'; satisfaction in labour is a gift and not something to be taken lightly. Work is it's own reward it means that we can continue to subsist and grow in knowledge, wisdom and insight. It really struck me just how often these contrasts between points of tension are drawn.

For example in verse 11 we are told that the lord 'has put eternity into man's heart' suggesting a recognition that there is more than just the immediate present. There is a recognition in man of something eternal that exists beyond himself. This causes individuals to seek meaning, purpose and understanding beyond the immediate. Yet this is immediately followed by the point that 'he cannot find out what God has done from the beginning to the end'. Man exists in context and has a limited understanding. We don't see the big picture and whilst we have a desire to see and understand the full scope of life and the purposes of God we cannot. It is beyond human understanding.

Once again we find the preacher realigning our thought processes to reflect the reality that we are not divine. We do not have all of the answers, we are prone to error, we cannot see the unrelenting march of history. As one post-liberal said; our narratives are full of the grubby fingerprints of ideological ways of thinking. These are the narrow framings we come to rely on rather than accepting the difficult reality that we simply do not know.

Ecclesiastes Chapter 2

Summarrium

The 'preacher' continues his monologue and explores three specific forms of vanity respectively including Self-indulgence, living wisely and toil. The first he claims is vanity and there is nothing to be gained under the sun; where pleasure is only ever it's own reward.

The second he recognises the value of wisdom. He points out that there is advantage in doing what is right but later comes to realise that no one will remember this and the individual gains no such advantage. Thirdly we have the vanity of toil. That we a busy with gathering and collecting only to give what we have to whom it pleases God.

Meditatio

The 'preacher' points out that hedonism is not sufficient to give life meaning. I think it's really interest how he highlights the pursuit of pleasure is it's own reward where in verse 10 it states '..for my heart found pleasure in all my toil, and this was my reward for all my toil'. The pursuit of pleasures is something our heart can legitimately find pleasing, but it ammounts to nothing. Only in the continued pursuit is it pleasurable and once we have exhausted possibilities the sobring light of day reveals that there is nothing to be gained in this.

We might then consider ethical living; in which we pursue wise living and avoid self-deceptive, self-destructive patterns of thought. Yet what we come to realise in our pursuit is that even our best attempts to avoid trouble 'What happens to the fool will happen to me also. Why then have I been so very wise?'. If the rain shines on the just and unjust alike why bother pursing knowledge and wisdom?

Worse still we should recognise that we frequently do not reap what we sow; that we may gather and collect much only to see this be given to someone else. Why not then despair of work given much of what we put our hand to will either not last or be given to someone else. Indeed many of our working days are hard, costly, and in it we do not find peace.

So what is the resolution here? The 'preacher' recognises that finding contentment within the work is a gift from God. Most who acquire want more, but to find satisfaction in what is is something unique. This is expressed in verse 24 'There is nothing better for a person than that he should eat and drink and find enjoyment in his toil.' This isn't a call to unbridled hedonism, nor a call to wise living for the sake of wisdom. But there is a need to seek satisfaction in providence.

Ecclesiastes Chapter 1

Summarrium

We are introduced to the words of Solomon who is referred to as 'the preacher' and the son of David. We are advised all things are vanties and much of human effort is toil under the sun and chasing after the wind. Solomon highlights that with humans very little changes and very few things are novel because we do not remember former things.

Solomon explains that he has applied his heart to seek out wisdom under heaven and referrs to this unhappy business as what God has given man to be busy with. Solomon again highlights the futility of mans attempt to effect change. Pointing out even increasing in knowledge and wisdom does not make a human being happy.

Meditatio

To begin its worth understanding something of the book of Ecclesiastes. This book is traditionally attributed to King Solomon; with Driscoll claiming Solomon wrote song of songs when young and in love, collecting Proverbs throughout his life and the book of Ecclesiastes towards the end as a bitter old man. Nevertheless whilst this is not an unreasonable guess, as with many biblical texts, the authorship of Ecclesiastes remains a topic of scholarly debate. The book is part of the Wisdom Literature, which includes the book of Proverbs and Job.

Ecclesiastes is renown for its introspective and philosophical explorations and indeed it's almost pessimistic proclamations have often seen hopeful individuals give it a wide berth.

The 'Preacher' Solomon to whom we are introduced is recorded as being the son of David and King in Jerusalem. He introduces, in an almost lamenting tone, the central concepts of the book here which include 'vanity' or 'meaninglessness'. This central theme seems to me to be an almost be radical attempt to reframe human understanding. So often we are caught up in what we perceive to be meaningful to proclaim it all as meaningless in light of the bigger picture is not a frame we often pick up.

Yet this chapter reminds us that before we came nature was and after we came nature will be; the wheel weaves as the wheel wills and the cycle repeats throughout the ages. There is a sense of monotony and futility in this which is reflected in the perceived futility of human effort. At the end of the day the 'preacher' tells us that the acquisition of wisdom and knowledge, which seems to be what we have been set to busy ourselves with, is not in and of itself satisfying. It merely produces much vexation and sorrow.

Some reading the text will undoubtedly struggle to be confronted by such stark and honest expressions of human lived experience. Ecclesiastes is written in a reflective, contemplative introspective style. It is seemingly a deeply personal exploration of one man confronting the stark realities of life including its apparent transitory, absurd and paradoxical nature. It is my favorite book for a reason it offers the knower an entry point into wisdom.

Galatians Chapter 6

Summarrium

Paul points out how to address transgression amongst believers; with gentleness and caution not to get caught up into this transgression also. Brothers in Christ are to bear each others burdens although the test is not of your neighbours ability to bear your burden but your own ability.

Paul points out the sowing and reaping principle indicating that sowing to the flesh reaps corruption but sowing to the spirit reaps eternal life. We are encouraged to not give up doing good to everyone and especially those who are of the household of faith.

Paul points out that the Galatians have been mislead by those who would like to boast in the flesh of others. Paul points out the only thing we may boast in is the cross of our Lord Jesus Christ. Through which crucifixion to the world is possible.

Meditatio

To begin with, I want to return to a point made in Chapter 1. The central message of Jesus is outlined in Mark 1:14-15 'The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.'. The arrival of the Kingdom is more than a call to personal salvation. It is the realisation that tomorrow does not have to be like today; because of promise there is both hope and the power for tomorrow to be different.

The significance of Chapter 6 is how life eternal in this new kingdom is not possible except in community with others.

It is interesting that Paul points out the possibility we may grow weary in doing good. If this wasn't a possibility then verse 9 makes little sense. Indeed, such a view is consistent with my lived experience. The most harm done to me and my family has not been at the hand of some kind of demonic force that has a rotating head and spews pea soup.

Instead much of the harm done to me as a believer has been at the hand of ideas that have 'possessed' or taken a hold of someone who has been part of the Church. Where blind obedience to religious principles is preferred over gentleness and love for each other. To be clear I don't consider myself a 'victim' of the church, I'm sure I've given as good as I have got. This is just a natural part of relationship with others.

Nevertheless I have found myself growing weary of participation within a community that refuses to think critically and is more concerned with the moralization of preference than becoming like Jesus. Indeed on many occasions finding myself wishing I could just leave. But the reality is that it is not possible to be a disciple of Jesus without being in community with believers. See how easy it is to fall into the same trap? The relevance of the latter part of verse 1 is not lost on me here.

Who is there to aid carrying the burden? Who is there to gently course correct when we have transgressed and missed the mark? Who is our protection against self-deceptive / self-destructive patterns of thought and behaviour? It is not for the sake of the community that we bear each others burdens and seek to avoid growing weary of doing good. It is for our selves. We cannot do discipleship independently.

Galatians Chapter 5

Summarrium

Paul warns the Galatians to stand firm not submitting to a yoke of slavery. Pointing out that Christ is of no advantage if we strive to be justified through law keeping. We miss the point that only faith through love counts for anything. Paul implores the Galatians not to use this freedom to gratify the flesh but to love and serve each other.

Paul points out that walking by the spirit is how we do not gratify the desires of the flesh. Being led by the spirit we are not under law. Paul warns against conceding and gratifying the desires of the flesh pointing out that such individuals will not inherit the Kingdom of God. Those who belong to Christ crucify the flesh with it's passions and desires.

Meditatio

Paul is highlighting here the potential risks of being free in Christ. Namely that given we are no longer children of slaves but children of promise we could use this freedom to gratify base instincts and principles. Paul points out that this keeps us from 'doing the things you want to do' (verse 17).

Paul points out that a pursuit of the things of the flesh will prevent inheritance of the Kingdom of God. My current understanding of the Kingdom is more than soteriological. We might simplify it to the promise that tomorrow doesn't have to be like today. Tomorrow can be different through Christ. It is more than just our eternal destination (albeit some Christians would like to reduce the gospel to this).

To reject this and return to a meritocratic, behaviourist approach that the law offers is to reject the incredible freedom in Christ (not only to live badly but) to live well. For me this is the big takeaway from this passage. Paul is highlighting the extent of what the Galatians are throwing away. He is incredulous like a father frustrated by the unwise decisions of his son and this is expressed beautifully in verse 12.

This is not a particularly 'godly' attitude but it is an honest expression of frustration something that is possible only through freedom in Christ. The way out of this conundrum is difficult. It requires crucifixion of the flesh. Something which is painful but necessary. We must put to death that within us which corrupts us to remain in step with the spirit.

Galatians Chapter 4

Summarrium

Paul continues the point raised in Chapter 3 that the law was our custodian until the time at which we had come of age. In the same was as children we were enslaved to elementary principles of the world but when the time arrives Jesus was sent that we might receive adoption; sonship and an heir through God. Paul highlights his concern that the Galatians have abandoned this and rejected Pauls teaching. He confronts them on this point and positions himself as their spiritual mother.

Paul points to the patterns in scripture. Abraham the source of the promise had two sons the first born through the flesh and human effort and the latter through promise. These women represent the two covenants; one bearing children for slavery the other bearing children that are free. Yet just as Isaac was mocked by Ishmael so those who live in accordance with the promise of Christ shall be mocked by those born of the flesh. Paul points out we are not children of the slave but of the free woman.

Meditatio

I found the symbolic significance of Isaac and Ishmael's relationship really quite interesting. For whilst both are of the same lineage there are profound differences. Ishmael is produced through human effort; Abraham and Sarah's attempt to produce an heir in fulfilment of the promise. Yet this is ultimately unsuccessful, and instead produces those who are slaves to the 'elementary principles' of the world.

Indeed if we consider the symbolic significance of their lives we see initial conflict and separation before resolution and restoration at the burial of their father in Genesis 25:9. This somewhat echo's the realisation of the shared ancestry and the recognition that everything that has breath must praise the Lord in the end. Every knee will bow and every tongue confess.

However there is another idea I want to play with here around the possibility of sentient ideas, so let's take a look...

In our current passage¹ we see Paul reference enslavement to the 'elementary principles of the world'. This offers a vivid picture of these principles holding us captive as though they were almost alive. Also found in the analogy is the contrast between life under the law (associated with enslavement to these principles and a behaviourist approach to addressing them), and the freedom found in Christ (associate with the freedom of the promise; today does not have to be like yesterday)

Paul writes elsewhere, that 'We do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.'². There is something in this which resonates with Galatians verse 3 and 9. Perhaps one way then of interpreting Paul is that the Christian life is a struggle against the deceptive and destructive principles that underpin and pervade society and individual minds.

For me this makes absolute sense. My lived experience of Christianity has been it remains a deep philosophical and psychological struggle against destructive ideologies and mindsets. Indeed I have seen ideology, hatred of other and self deception do far more harm to the Church through believers than any 'demonic' sentient being. I entirely accept the possible existence of the demonic but I can only speak for my experience; the scariest monsters I have met have all been human beings.

For me the possibility that ancient references to possession and demonic influence might be symbolic of the overwhelming power of negative emotions and destructive ideas is compelling. Jealousy, lust, and the thirst for power can indeed possess an individual, leading to self-deceptive and self-destructive behavior (as well as destructive behaviours towards others).

Ancient cultures often personified abstract concepts; Aphrodite, Athena, Zeus being good examples. By framing these negative traits as demonic forces, they highlight the struggle against these powerful and often uncontrollable impulses that human beings must war against.

For me passages like this highlight the timeless relevance of scripture and of Paul. The battle is not fought with crusaders, or personalities. It is fought within the hearts and minds of ordinary people who become aware of the need for personal transformation to overcome self-destructive and self-deceptive patterns of being and societal pressures.

Galatians Chapter 3

Summarrium

Paul rebukes the 'foolish' Galatians for abandoning the principles upon which the faith has been established. Specifically that it is by Faith and not by works that men are justified. Paul goes on to point out that the law brings a curse given no one can keep it and that the righteous live by Faith not through adherence to rigid principles.

Paul points out the Law was given as a custodian until such a time that faith in Christ might be realised. Paul points out that justification by faith pre-dates the Law by 430 years given Abraham himself was justified by faith. Prior to the arrival of faith in Christ we were held captive but we have now 'put on Christ' to remove all distinction and become one new man in Christ

Meditatio

There is a nuanced argument that is laid out here in Galatians that needs unpacking. Firstly like any good theologian he demonstrates that justification by faith is not a new idea. Indeed Paul points out that Abraham believed God, and it was credited to him as righteousness¹. So after the covenant promise is made and before the law is given justification by faith was a thing.

Now it's easy to get confused here. Paul talks about faith pre-dating law then later claims that the purpose of the law was to act as a guardian or custodian until such a time as faith came (verse 19)...hang on a minute, we have faith already surely? Faith arrived with Abraham not Christ?

The Greek word used for "guardian" (paidagogos) refers to a tutor or custodian responsible for a child’s moral and practical education until they come of age. In this analogy, the Law was meant to guide and protect the people, making them aware of sin and their need for a savior, until faith came (Galatians 3:24-25). So the faith that Abraham exhibited was a foretaste of the faith that would be fully realized in Christ.

With Christ's arrival, believers are no longer under the guardianship of the Law but are justified by faith, just as Abraham was, and now in its fullest expression through Christ. Pauls argument is further supported with OT references in which he highlights that the 'righteous person will live by his faithfulness'². No longer is this custodian necessary nor exclusive to particular lineage but through faith we have put on Christ and are Abraham's offspring and heirs according to promise.

Galatians Chapter 2

Summarrium

Paul recalls his, Barnabas and Titus acceptance at Jerusalem to explain the gospel with which they have been entrusted. Despite elements of the Church that sought to oppose them, they were perceived to have been trusted with apostolic ministry to the Gentiles. Paul is only asked to remember the poor the very thing he was eager to do.

Paul opposes Peter to his face for his fear of the circumcision party and his failure to accept and accommodate the gentiles. Paul points out the hypocrisy in Pauls actions. Paul points out that we are justified not by works of the law by through faith in Jesus.

Meditatio

Paul is such an interesting character for many reasons. Firstly wherever he goes trouble follows, secondly he is just an absolute firebrand. One minute persecuting the church to the death, next responsible for riots and the dismantling of economic systems. Verse 11 is a clear indication of how ballsy this guy really is. He opposes the Peter to his face. He calls him out because he fails to honour the Gentiles.

There are perhaps less confrontational means by which to address the issue. Paul returns in this passage to the centrality of Grace. Dalas Willard has often indicated that when it comes to spiritual formation Grace might be allergic to merit but not effort. Paul makes an important point about justification in verses 17-21. Let's summarise this to ensure we are clear on what he means. The argument seems to go something like this:

1. If believers in Christ are still considered sinners, because they do not follow the Law of Moses, then it would seem as though Christ promotes sin.
2. However in reality it was the realisation of the futility of justification by his own efforts that led Paul to die to the law. By this he means to stop seeking justification through it.
3. Even though Paul continues to live a human life, it is now characterised by Faith in Jesus.
4. If it were possible to achieve righteousness (a right standing with God) through observing the Law, then Christ's death would be unnecessary and pointless.

Galatians Chapter 1

Summarrium

Paul outlines his apostolic credentials, how he has been sent by God to the Gentiles, begining with a blessing of grace and peace. Paul proceeds to outline his astonishment at the abandonment of Christ and the adoption of a distinct Gospel. Paul expresses strong disapproval of those who seek the approval of man rather than God and therefore are not servants of Christ.

Paul outlines how he received the Gospel of Christ through a revelation of Jesus Christ. Paul explains how he was formerly intent on destroying the Church of Christ but through this revelation revealed Christ that he might preach among the Gentiles. Paul points out there was a learning journey involved; indeed for three years he was essentially a nobody until it was recognised by those in Judea that Paul who used to persecute now glorifies God.

Meditatio

Firstly let's begin with a little context. Galatia was a region in what is now central Turkey. Pauls letter was likely addressed to a group of churches established within this region. It is probable that Paul had previously founded or certainly aided in the establishment of these churches on his missionary journeys and as such has some personal stake in the dialogue.

The words used are strong. 'Astonishment' stuck out for me as a particularly strong emphatic word that highlights Pauls sense of disequilibrium. It suggests the actions of the Galatians comes right out of left field. Contextually the letter is written to address influence of Jewish converts who claimed that Gentile converts to Christianity must adhere to Jewish laws and customs, particularly circumcision, to be a disciple of Jesus. Paul specifically writes Galatians to contest these teachings.

Interestingly 'approval' used in verse 10 would seem an odd way to conceptualise this given Pauls definition of the concept of grace elsewhere. For grace would seem allergic to the notion of merit; unable to coexist in the same room. If this Gospel of grace is a 'gift' not of our own effort why would the Gospel require we seek Gods approval which we already have?

We might in response seek to live a life that bears fruit in keeping with repentance¹ but this is not about seeking the approval of God which is unearned. But it would be odd to consider that we would receive the Gospel by grace and then seek the approval of God for receipt of the Gospel. Perhaps I'm overthinking, or under thinking this; nonetheless it struck me as peculiar.

To return to the topic at hand it would seem that Pauls reason to write it is to call attention to the abandonment of the Gospel of Christ. But what is this Gospel? Jesus own proclamation of the Gospel during his ministry is more comprehensive than the over-simplified contemporary focus on personal salvation. Indeed Jesus never preached to the crowds (as far as we know) that he was about to die so that individuals could say the magic words and go to heaven.

The central message of Jesus is outlined in Mark 1:14-15 'The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.'. This is a very different message. One in which there is a call to repentance², messianic fulfillment³,and a call to live in the realisation of the eschaton⁴.

Again I think it's time to revisit our definitions of the 'Gospel' and build a case for a more robust view. One that does not prioritise personal salvation at the expense of the realisation of the Kingdom.

Ruth Chapter 4

Summarrium

Boaz meets with the nearest relative and enquires if he intends to redeem the land that belonged to Elimelech. Boaz points out that this transaction would also include marriage to Ruth the Moabite. The nearest relative declines and Boaz agrees in the presence of witnesses to take on the responsibility of the kinsman redeemer.

The witnesses at the gate and the elders bless Boaz for taking on the responsibility imploring him to act worthily and be renowned being fruitful and blesses like the house of Perez. Boaz follows tradition and custom and takes on his responsibility. Boaz marries Ruth and she gives birth to a son Obed who is the father of Jesse the father of David.

Meditatio

On particular thing that struct me about this chapter was the obscure reference to Tamar and Perez in verse 12. Let's first set the scene to get a sense of what this obscure reference¹ is pointing to.

Tamar first marries Er, Judah's firstborn son. However, Er is described as wicked in the eyes of the Lord, and he dies without leaving any children. Tamar first marries Er, Judah's firstborn son. However, Er is described as wicked in the eyes of the Lord, and he dies without leaving any children. Judah then promises Tamar that she will marry his third son, Shelah, when he grows up. However, Judah delays fulfilling this promise out of fear that Shelah might also die like his brothers.

Realizing that Judah does not intend to give her Shelah as a husband, Tamar takes matters into her own hands. She disguises herself as a prostitute and positions herself where Judah will encounter her. Judah, not recognizing her, solicits her and promises her a young goat as payment, leaving his signet, cord, and staff as a pledge. Tamar becomes pregnant from this encounter and when Judah learns that Tamar is pregnant, he initially orders her to be burned for immorality. However, Tamar presents Judah's items, proving that he is the father.

Judah acknowledges his failure to provide for her according to the custom and declares that Tamar is more righteous than he is. Tamar gives birth to twin sons, Perez and Zerah. Perez, in particular, becomes an important ancestor in the lineage of King David and, according to the New Testament, in the genealogy of Jesus Christ².

We might ask then why mention Tamar's story? Tamar's story is mentioned in the blessing to Boaz and Ruth in Ruth 4:12. It would seem this is for the purpose of highlighting the parallels between these accounts. Both Tamar and Ruth are 'foreign women' with Ruth a Moabite and Tamar believed to be a Canaanite. Levirate-like marriages and the continuation of family lines were evidently a common practice and an established welfare system to provide for widows and children. Indeed both Tamar and Ruth ensure the preservation and continuation of their husbands' family lines through unconventional means.

Apologia

I appreciate posts have become staccato of late. Yesterday we celebrated 1 year since my son was born and tomorrow will be two years since his initial admission into Kettering General with Congenital Hyperinsulinism (CHI). Currently he is stable although this is punctuated by periods of instability and hospital admission. A number of recent admissions has interrupted my thinking process.

Life as always finds ways to complicate itself and unpicking and simplifying has becoming an ever increasing challenge. I appear to be conspiring against myself. I have decided to undertake post-graduate research in the form of a PhD and to my surprise have recently been awarded funding for the course. As such the priority is on establishing the rule of life before the September start.

Ruth Chapter 3

Summarrium

Naomi formulates a plan to ensure Ruth's security by appealing to the law and Boaz's responsibility as a Kinsman-redeemer. Naomi gives clear instructions for Ruth to sleep at Boaz's feet after he has fallen asleep at he threshing floor. Ruth does precisely as Naomi commands her and attends Boaz in the middle of the night.

Boaz wakes in the night and is startled by Ruth's presence who appeals to him to spread his wings over her as a redeemer. Boaz makes a point that Ruth has shown great character and there is a nearer redeemer and if he is not willing Boaz will act. In the morning Boaz covers Ruth's presence and gives Ruth six measures of Barley. Naomi is updated as to events and points out Boaz will settle the matter today.

Meditatio

This is an interesting passage. To modern audiences (and probably also ancient audiences) a women approaching a man in the night has particular connotations. Perhaps to make matters worse Boaz is merry after a night of eating and drinking. It is perhaps understandable then that in the morning he makes it clear that no one should know that Ruth has approached him.

Boaz praises Ruth's character pointing out that she could have had her pick of the young men to try to resolve the situation but instead has committed herself to Naomi. This includes Naomi's customs and the ways in which the Jewish people resolve destitution through the Kinsman redeemer. So to avoid the raising of eyebrows locally Boaz moves to protect her name and public image.

Boaz highlights a potential complication in the matter pointing out there is actually a nearer relative who has first dibs on Ruth. But providing he can resolve the matter today either one of them will take Ruth as their wife.

This kind of narrative seems transactional to use. Ruth is commodifying herself for the benefit of someone she loves. Is this therefore not a form or state sanctioned prostitution or oppression? I find such a view too cynical. Ruth clearly has options, indeed Boaz highlights this in verse 10. He perceives something in Ruth that surprises him. There is faith.

There is something noble in an individual committing themselves to a particular course and riding this commitment through to it's logical conclusion. It's admirable that Ruth is so single-minded in her commitment to Naomi that she is willing to not only adopt the life of destitution but also to commit herself to the method of resolution offered by this culture. Even Boaz indicates surprise that she has not weaponized her allure to resolve the issue.

This is what noble character looks like.

Ruth Chapter 2

Summarrium

Ruth attends the field of Boaz (a relative of Naomi's husband) to glean amongst the ears of grain. Boaz attends the reapers and enquires after Ruth being told she is the Moabite woman that returned with Naomi and has gleaned from early morning. Boaz attends Ruth and advises her not to attend another field explaining that she is safe in his field. He giver her permission to drink from the vessels. She honours him enquiring why he has paid attention to her given she is a foreigner.

Boaz points out that her kindness towards Naomi is his primary motivation given she has taken refuge under the people of God. He invites her to eat with the reapers and he passed her food which she ate and was satisfied having some left over. Boaz advises the reapers to leave some for Ruth and she gleans and threshes all that she has collected and finding she has an ephah in total. Naomi praises the Lord for not forgetting them and Ruth continues to return to Boaz's fields.

Meditatio

In ancient Israel, the family was the fundamental social unit. Maintaining family property within the clan was crucial. The kinsman-redeemer was responsible for ensuring that a family's land and inheritance remained within the family, which was a key aspect of their socio-economic structure¹. Boaz then not only represents the sovereignty of God as we saw in Ruth 1, but also the provision of the Lord and the means of Naomi and Ruth's deliverance.

Interestingly we should note that an ephah of Barley is a considerable amount of grain, and ChatGPT suggests is roughly equivalent to around 22 liters or 5.8 gallons of barley. That is a significant amount for a days work. Ruth is no slacker. What is fascinating here is this is perhaps one of the prime examples of how the Lord graciously deals with sin.

As discussed in Ruth 1 it was expressly forbidden for Jews to intermarry with gentiles. So Elimelech had forsaken his people by moving to Moab and then married his sons to foreign women. Indeed this is likely the reason that Ruth is like WTF Boaz in verse 10. She is a destitute foreign woman and as such a social out case. She is physical evidence of his relatives sin. Yet Boaz treats her with courtesy and respect.

Yet he is clear about why he does this. It is not because of who she is, but is because of what she has done as outlined in verses 11-12. She has by faith committed herself to one she loves and has enacted this in the world. It is not simply an ideal, it is something she lives out, and Boaz recognises this. Boaz therefore recognises that Ruth has sacrificed much for the sake of Naomi a relative of his, and honours her accordingly.

Eventually Boaz and Ruths son Obed will be born; the grandfather of King David. David is often associated with the pinnacle of the Kingdom and an exemplar of what a King after the Lords own heart might look like. But this raises a fascinating question of lineage; why is a gentile, least of all a Moabite², part of the lineage of the greatest King of Israel?

For me this is a foreshadowing of the call to the Gentiles through Paul that, as Boaz so elegantly puts it, 'under whose wings [they] may come to take refuge'. The plan was a people not defined by their own blood but by the blood of Jesus.

Ruth Chapter 1

Summarrium

In the day of the judges Elimelech, his wife Naomi and their two sons Mahlon and Chilion move to live in Moab. Mahlon and Chilion take wives amongst the moabites including Orpah and Ruth. Elimelech dies and over the years Mahlon and Chilion soon follow leaving Naomi, Orpah and Ruth destitute. Noami urgest that her daughters in law return to their families and Orpah leaves Naomi, but Ruth remains with her. Naomi then returns to Israel at the beginning of barley harvest, where the whole town is stirred because of them. Naomi takes the name Mara to highlight the depth of her sorrow and loss.

Meditatio

This short narrative is significantly compressed. Firstly we need to acknowledge that it was expressly forbidden for Jews to intermarry with gentiles¹, this was a principle that had been long established in particular concerned with the potential allure of strange women². No doubt this was a further cause for shame given there is a clear assurance that the Lords anger will burn against those who do permit intermarrying.

We must remember at this point that marriage often had social, political and even economic purposes. So it is most likely that this isn't simply just an early case of Romeo and Juliet; star crossed lovers who seek to combat the odds. Rather this is more likely a case of securing bonds between families, building lasting trading relationships, and even consolidating power. As such the Jews often needed reminding that this was forbidden and contravened the laws of God³.

No doubt this did nothing to alleviate Naomi's shame. She has abandoned her people during the famine, given her sons to foreign women and suffered their loss returning with only a foreign woman to show for it. We can only wonder how many Jews perceived Naomi as a cautionary tale of faithlessness to the Lord. Naomi indeed changes her name from "pleasant" or "sweet" to Mara meaning bitter, reflecting her own perception of how the Lord has dealt with her 'bitterly'

Indeed each of the names of those present holds significance that adds a real richness to the narrative.

• Elimelech (אֱלִימֶלֶךְ): Naomi's husband. His name means "My God is King" or "God is King," foreshadowing theme of the sovereignty of God that permeates this book
• Mahlon (מַחְלוֹן): One of Naomi's sons. His name means "sickness" or "illness," which likely foreshadow "pleasant" or "sweet."his untimely death.
• Chilion (כִּלְיוֹן): Naomi's other son. His name means "destruction" or "wasting away," also hinting at his untimely demise
• Orpah (עָרְפָּה): One of Naomi's daughters-in-law. Her name is derived from the Hebrew word for "nape" or "back of the neck," which some interpret as indicating her decision to turn back to her people rather than staying with Naomi.
• Ruth (רוּת): The other daughter-in-law. Her name likely means "friend" or "companion," which is fitting given her loyalty and dedication to Naomi.

This is what I mean about this story being compressed. Much of the narrative foreshadows events that will take place. There is an emptying out of Naomi so there is space for the grace of God to work in her life.