
The time has come. Hope to see you there.
book reviews, articles of interest, and other random things

* Human origins: Brisco ambiguously dates human origins to before 18,000 BC and divides the eras as per contemporary anthropology. Aside from a brief comment about the Garden of Eden, there is no real attempt to help reconcile the Biblical information in the early chapters of Genesis with contemporary archeology. Brisco simply maps the table of the nations and starts with Abraham. (pp 31-34)
* Edom: "The name Edom comes from the Hebrew word meaning 'red,' a reference to the red Nubian sandstone." (p 73) This is conflicts with the origins of his name in Genesis 25:30 - And Esau said to Jacob, “Let me eat some of that red stew, for I am exhausted!” (Therefore his name was called Edom.)
* The period of the judges: "It is best to regard the period of the judges as an extension of the resettlement process." (p 76) This seems to minimize Judges 2 where it says that God used this difficult time as testing, discipline for disobedience, and to train Israel.
* The temples: Brisco describes the temple in 1 Kings 6 and Ezekiel 40-42 as the same temple with no other note on the possibility them referring to a different temples. (p 114)
* Authorship: Isaiah 40-55 is portrayed as most likely post-exilic. (p 158)
* Phillip's travels: No mention or alternate explanation of Phillip's 'Spirit carried' (Acts 8:39-40) trip from the road to Gaza to Azotus. The map shows him going through Ashkelon to get to Azotus. (p 242)
* Reign of Omri: "We are dependent upon Assyrian sources and archeology to evaluate [Omri's] reign." (p 125) A true enough statement if we are evaluating Omri's reign humanly. An additional word or two could have made a powerful statement. You have a king who conquers, builds, and begins a dynasty but receives no recognition for these accomplishments in Scripture. Instead all we really know from Scripture is that he did "evil in the sight of the Lord, more evil than all who were before him." 1 Kings 16:25
* Jesus and the Pharisees: "Conflicts between Jesus and the Pharisees often centered on the oral tradition because Jesus did not regard it as binding. (Mark 2:23-28; 7:1-13; Luke 6:1-11)" (p 212) While this is true, these passages point more to how one regards God's commandments and interprets the OT. Again, it seems to minimize the issues, both in size and scope. More importantly, there were many other instances where they rejected who He was claiming to be - like when Jesus says, "your sins are forgiven" in Luke 5:20, 7:48 or because of His miracles in John 11:45-53 - and want to kill Him.
* Jesus and the money changers: "Jesus drove [money-changers and sellers of sacrificial animals] out of the temple precinct because of their lack of sensitivity to worshipers." (p 232) Again, the text says that Jesus' passion is for God and His house, not for the insensitivity to the worshipers.

How did you learn to pray? If you were reared in a Christian home, doubtless you learned to pray by hearing your parents pray. Perhaps, too, they taught you some very simple prayers to be prayed at bedtime: "Now I lay me down to sleep" or "Gentle Jesus, meek and mild." If you spring from a Christian home where the King James Version introduced you to archaic English, your first public prayer (perhaps when you were six or eight years old) probably sounded like this: "We thank Thee, blessed God, that in Thy mercy Thou hast given to us Thy grace through the merits of Thy Son and our Savior, Jesus Christ." But if you were not converted until your third year at university, in an InterVarsity or Navigators or Campus Crusade group, and you spring from a home that never brought you to church at all, your first public prayer probably sounded something like this: "We just wanna thank you, Jesus, for being here." In both cases you learned to pray by listening to others. ...
So the question is not whether we shall learn from others by conscious and unconscious mimicry, but what we shall learn and from whom we shall learn it. ... [Paul's] aim is to provide clear Christian examples that younger and less-experienced Christians ought to emulate. For if they do not have such models, or if they are not encouraged to follow them, they are likely to follow poor or misleading or even dangerous examples. (pp. 70-72)
We may not have the Twelve today, but pastors/elders/overseers have inherited this ministry of the word and prayer. That includes not only teaching others, but doing the serious study and preparation and intercession that stand behind good teaching and preaching. There will always be a hundred things to distract you. Do not be distracted from what is central.
