Kelly has been missing for 6 months. Her story is told in the above video. More details are in this WRAL archive.

I will be leading a prayer vigil for Kelly in Butner, NC at the Central Avenue Butner Park this coming Saturday at 7pm. Please join us. If you cannot be at the vigil in person, please be with the family in the Spirit.

If you have information on the whereabouts of Kelly Currin Morris or information on the arson,
please contact the Granville County Sheriff’s Department @ 919-693-3213 or Granville County Crime Stoppers at 919-693-3100.

In the meanwhile, please keep Kelly and her family in your prayers.

The artwork on the cover of our church bulletin yesterday was “The Star of Bethlehem,” by Edward Burne-Jones (1833-1898), perhaps my favorite of the Pre-Raphaelites. I meant to put a note in the bulletin as to who painted it but I always forget something.

As much as I love Burne-Jones’ paintings and stained glass, it’s hard to beat the Pre-Raphaelite brotherhood founder, Dante Gabriel Rossetti, for his overall bent for things beautiful. I enjoy one statement he wrote as much as his paintings: “The worst moment for the atheist is when he is really thankful and has nobody to thank.”

Then again, it’s tough to beat Rossetti’s teacher, Ford Maddox Brown. Or Holmon Hunt. Or John Everett Millais. …who were (the four of them) together the founders of that grand artistic movement—though Rossetti was its driving force.

I’ve been re-reading some George Herbert lately, as a result of a discussion with my theology professor, Ron Selleck. I started reading Rossetti a bit this morning. Though his work requires more reading (fine reading though) to get beyond his other fascinations with life, when he gets there, it’s worth it.

The Choice – II.

Watch thou and fear; to-morrow thou shalt die.
Or art thou sure thou shalt have time for death?
Is not the day which God’s word promiseth
To come man knows not when? In yonder sky
Now while we speak, the sun speeds forth: can I
Or thou assure him of his goal? God’s breath
Even at this moment haply quickeneth
The air to a flame; till spirits, always nigh
Though screen’d and hid, shall walk the daylight here.
And dost thou prate of all that man shall do?
Canst thou, who hast but plagues, presume to be
Glad in his gladness that comes after thee?
Will his strength slay thy worm in Hell? Go to:
Cover thy countenance, and watch, and fear.

St. Luke the Painter

Give honour unto Luke Evangelist;
For he it was (the aged legends say)
Who first taught Art to fold her hands and pray.
Scarcely at once she dared to rend the mist
Of devious symbols: but soon having wist
How sky-breadth and field-silence and this day
Are symbols also in some deeper way,
She looked through these to God and was God’s priest.

And if, past noon, her toil began to irk,
And she sought talismans, and turned in vain
To soulless self-reflections of man’s skill,
Yet now, in this the twilight, she might still
Kneel in the latter grass to pray again,
Ere the night cometh and she may not work.

A Character Study of Absalom
and Comment on the Upcoming Election

Absalom was David’s fifth son, the first being the child who died after his affair with Bathsheba, the second Solomon by Bathsheba, the third Amnon by Ahinoam, the fourth Chileab by Abigail, and fifth but not last, Absalom by Maacah. The first story of Absalom, who was an exceptionally handsome man (2Sam 14:25), involves his sister Tamar, who was also beautiful. Amnon, David’s first son beyond Bathsheba, raped Tamar (his half-sister). Absalom held his anger for two years but finally killed him because of his violation of Tamar. It might be argued that this also disposed of one heir to the throne—one who preceded Absalom. Though David’s heart mourned Amnon, he loved Absalom and would have forgiven the trespass (2Sam 13:9) yet the murdering son went into self-imposed exile where his heart became harder still. (There is some confusion as to whether Absalom may even have been “banished” {2Sam 14:13}). Joab, David’s nephew-general brought Absalom back from exile, though he was forced to live apart from King David and the court. Presumably, Absalom’s heart was further hardened toward David by this decree. His heart was hardened toward Joab, though bringing him back from exile was by Joab’s own design. Eventually, for Joab’s troubles and because he honored David’s ruling on Absalom, the difficult son burned Joab’s barley field.

Another Absalom story is either difficult to believe or David’s shekel weight was far less than typical. Absalom’s hair grew at a rapid rate and was markedly thick. At the end of each year, evidently because he just couldn’t keep his head up anymore, he had his hair cut off and it weighed over five pounds. (2Sam 14:26 says his hair weighed 200 shekels. A single shekel is 11.33981 grams…times 200 shekels equals 2,267.962 grams. A gram is .0353 ounces…times 2,267.962 grams equals 80.06 ounces or a little over five pounds of hair.) At first glance, this anecdote has no bearing on the Absalom tale. Yet it may go far in explaining what now seems like an ironic ending to Absalom’s life. It is obvious that Absalom was pleased with his appearance and importance. He was a handsome prince and he would charm or coerce his way in the kingdom. Indeed, once brought back into the king’s presence—again by Joab’s doing—Absalom fancied himself king. Every morning he would sit in the gate as an elder or ruler and judge disputes. The text insinuates that this was not by the decree of David but Absalom’s own presumption of his value to the people, since it was the king’s rulings that the people requested (2Sam 15:6).

This kingly pursuit was not enough for the prince. Next he appointed himself the king of Hebron (where Abraham bought a burial plot for Sarah for the price of two years of Absalom’s hair in silver), which put him in direct conflict with his father since Hebron was just to the south and west of Jerusalem. It was also at Hebron where David was anointed king and reigned for his first seven and a half years (2Sam 5:3-5). Absalom is clearly endeavoring to steal his father’s kingdom. It was working too since the people were turning their favor toward Absalom with such fervor that David was now forced to go into exile (2Sam 15:13-14). This cleared the way for Absalom to carry his “kingship” to Jerusalem, and he did, to the extent that he even took his father’s concubines as his own. There was no end to Absalom’s arrogance.

Next he hunted David (reminiscent of David’s early days with Saul, hiding in caves and pits {2Sam 17:9}) with the intent of quelling any question of who was king in Jerusalem. It was during this quest that Absalom was riding under a terebinth tree. One is left to assume the irony that it was his heavy, long, thick hair that was Absalom’s undoing by becoming tangled in the limbs, leaving him easy sport for jilted Joab. There, hanging in a tree, Absalom might have considered Deuteronomy 21:23. If he had, he would have thought of some way to blame his curse on the father who loved him. Absalom’s grand enterprise to overthrow a kingdom ended in shame—his own as well as David’s.

In light of the elections tomorrow, it is interesting to note that Christians ought to vote for the right candidate but all too often, we let our emotions get far out in front of us. We become Democrats and Republicans first and Christians second. To put it another way, we are US citizens first and children in the family of God second. Because I am a Christian and only secondly a citizen of the United States, I am trusting God with the election. He is sovereign. I don’t believe that means God controls who is going to win the elections tomorrow. But it does mean he will have his way, despite who gets into office.

Absalom may have been more popular with the people but God promised that throne to Absalom’s father. Good looks and smooth talking only go so far. But God is sovereign. He will have his way with the United States (even if that means God turns his back on us) no matter who goes to the oval office in January. So vote your conscience and trust in the Lord. And pray for God to heal our land (2Ch 7:14).

My calfskin ESV-SB won’t ship until next week. Besides using it in my devotional reading with Susan, I look forward to reading all of the text and notes next year as my church reads through the Bible chronologically. We’ll see how good the binding is that way.

My old, leather NASB that I purchased from the local American Bible Society represntative back in 1974 or ‘75 and used “religiously” for years has held up well but some (evidently favorite) pages from John and Acts are loose and the binding between John and Revelation detached years ago. If it had remained my primary Bible (which none do for long) it may have crumbled by now. Of all the Bibles I’ve had over the years, I used that NASB longer than any. Maybe this ESV-SB will now take the lead. I doubt it though since I really like my ESV Journalling Bible.

Eli was the great-grandson of Aaron (Exo 6:23-24 shows Eli’s father, Elkanah, in the Aaronic line) and so, being in that priestly lineage, we find him as both Judge and Priest at Shiloh when he is first mentioned in Scripture (1Sa 1:3). This introduction is one of an old priest, since his sons, Hophni and Phinehas, had taken over the priestly duties and since 1Sa 2:22 states “Eli was very old.” Still, he really must have been “very old” by the time Elkanah and Hannah have had six children. This would have been perhaps a decade following this introduction. Perhaps, since we find out in 1Sa 2:12 that Eli’s sons were “worthless men” that perhaps they had forced Eli into a diminished role while he was old but not too old to perform his ministry. Perhaps doing what duties might still be allowed him, he sat at the doorway of the temple where he observed a woman named Hannah crying and inaudibly mouthing words. He mistook her for being drunk. This is not too surprising, based on his sons’ behavior and his collusion in their priesthood, Eli was no great judge of character. Nor was he one to reprove a wrongdoer (at least not Hophni and Phinehas) so it is a little surprising that he had no problem correcting Hannah. When she set the matter straight, he was quick to give her a blessing, if only perhaps to get her out of the temple. It is interesting, if this is the case, since decorum in the temple did not seem to be of much concern to Eli. Surely his sons had caused more disrespect and trouble to the temple than Hannah did that evening. This is not flattering behavior on Eli’s part.

Hannah and Elkanah had their first child and named him Samuel. They later dedicated Samuel to the Lord’s service with Eli. Conceivably, because they had made such a sacrifice in giving up their son to the Lord’s ministry (1Sa 2:11) or perhaps in order to make up for his errant accusation of Samuel’s mother, Eli would bless the parents each year, asking God to give them more children (1Sa 2:20).

By the time we are certain Eli is “very old” (1Sa 2:22) he has been hearing of the sins of his sons against Israel. Though Eli would have understood his sons were not merely sinning against the young women by having sex with them (1Sa 2:22) or against God by treating his sacrifices with contempt (1Sa 2:17), he did not attempt to run them off as he had tried with Hannah. He did, however, make an effort to cajole them. Such efforts are futile when there are no “ears to hear.” Yet Eli heard, even if his sons could not, for the rumors were widespread. The people were informing Eli about his ill-behaved offspring. Still, all Eli had in him was to scold them in such a way as to insinuate his disappointment: I didn’t raise you to be like this. Their behavior was a sin against the whole of Israel and if it was not dealt with, all would pay for their sin. This is clearly seen in that Eli was called to account for his poor fathering skills, vis-à-vis his wayward sons. A man of God came to tell Eli in straightforward fashion that Eli loved and honored his sons with their sinful, faithless, and abusive character more than he esteemed the Lord (1Sa 2:29). Either Eli was associated with the actions of his boys or their uncorrected sins had at least spread to their father’s doorstep.

When Eli sat in the entrance of the temple and spied a young woman that he could easily correct, he was instead corrected by her. He quickly recanted and this paved the way for Samuel to become priest. But while he sat in that doorway, had Eli only looked within his own home, he would have found two men, also priests, who were sorely in need of correction. Eli spent that night on the outside of his home because he was not able to manage what was on the inside. Eli’s legacy is one of complicit corruption, disregard for the things of God, and a father who was incapable of raising and disciplining his children. This is a sad heritage for a priest who should have done better than raise a couple of selfish animals (Deut 6:7). As a result, his priestly line will be cut off altogether during the reign of Solomon (1Kgs 2:27).

What we fail to deal with, God will eventually straighten out. He didn’t raise us to act like this and he won’t put up with worthless, animal behavior forever.

Elkanah had two wives—Hannah and Peninnah. The former was barren and the latter had children (1Sa 1:2). The latter also provoked Hannah because of her infertility, grieving her beyond comfort. Elkanah’s love for her and his gifts seemed to mean little to her. She only wanted a child. She was inconsolable, reduced to fasting and weeping. Still, after an attempt by her husband to soothe her feelings, she evidently took food. This meal took place in Shiloh, where Eli the priest lived and where religious sacrifice was made.

Hannah’s husband was a religious man, if making a short annual pilgrimage to Shiloh for the purpose of sacrificial offering is tantamount to piety. His wife, Hannah was also devout, if perhaps self-seeking, promising God that she would dedicate her child if he would open her womb. Whether she realized the party responsible for her barrenness or not is unclear. If she did not know it was God who had closed her womb, she believed he could reverse the situation. But how could a child be so important if she would then give the child back to God? Was it that she simply wanted Peninnah to stop irritating her? Perhaps she did not want to be pitied by Elkanah and others? Did she need the security of progeny in case something happened to Elkanah’s double portion (v5)? Whatever the reason, she would eventually give her firstborn child to God.

After dining and drinking in Shiloh an undisclosed amount—though if it were a double portion, it could have been a goodly quantity of not only meat but wine as well—Hannah goes to the temple where Eli was presiding. Perhaps with good reason Eli accuses her of being drunk. He had undoubtedly seen many people come in to the temple from times of feasting a bit too much. He suspects Hannah is just such a tourist and accuses her of being drunk. Hannah defends herself and states she has not imbibed any alcoholic beverage. Instead she is upset again; evidently the nice meal with Elkanah did not assuage her grief. Once more, she focuses on gaining a child and this time she does so at God’s doorstep. She carries her heartache as directly to God as she can, right to the Shiloh temple, mouthing a silent prayer to God and more importantly, a prayer that came from the heart (v13) of a barren woman. If Sarai, Rebekah, Rachel, Samson’s mother, Elizabeth, and arguably Mary and the people called Israel and the Bride of Christ (Rev 21:2) are any indicators, God loves to answer the prayers of desolate women (Isa 54:1). Indeed, the psalmist sings that, “He gives the barren woman a home, making her the joyous mother of children.” (Psa 113:9 ESV) Perhaps they were all merely persistent, not to mention God being gracious. Without question though, Hannah is determined. She will not give up even when Eli tells her to dry up. She pleads her case to the priest and he gives her a blessing. He either knows of God’s beneficence to would-be-mothers or just wants to get rid of her. Regardless, without consulting God, he seems to imply some future divine intervention.

The text indicates Hannah too may have thought God would soon answer her prayer since nothing else is said of her weeping and not eating. In fact, it only states that she went home and had sex with her husband—probably not an activity for the disconsolate. In fact, God had heard her plea and she conceived. In another act of devotion, Hannah names the child Samuel (“heard of God”), indicating she believed that she had conceived because God had heard her.

Once Samuel was weaned (perhaps two to three years) she took him to Shiloh and offered both a bull (ESV, or three bulls, KJV; a three-year old bull is poetic if Samuel is also three) and a son to the Lord. Along with these sacrifices comes a song for both God and Peninnah (since her “mouth derides her enemies” {2:1} and she tells the proud to be silent {v3}). At the end of the song, Elkanah goes home (we are left to assume Hannah went with him at this time) but annually Samuel’s mother remembered the boy she had lent to God with a new suit of clothing. Furthermore, God remembered faithful and determined Hannah with five more children (2:21).

Eglon, the king of the Moabites “joined forces with the Ammonites and the Amalekites” (Jdg 3:13, CEV) in order to wage war with Israel. He was victorious and ruled Israel for 18 years (v14). Verse 12 tells us the reason for Israel’s downfall: the Lord saw fit to give them into Eglon’s hand “because they had done what was evil in the sight of the LORD.” Verse seven makes clear what this evil was: “They forgot the LORD their God and served the Baals and the Asheroth” (foreign, false gods). As a result, Israel needed someone to deliver them from the consequences of their actions. God supplied Ehud, “the son of Gera, the Benjamite, a left-handed man.” (Jdg 3:15) It is unclear until verse 21 which is the southpaw, Gera or Ehud. What does become clear 17 chapters later is that all lefties mentioned in the Bible come from the tribe of Benjamin—all 701 of them. (Jdg 20:16) Ehud is one and so, when called to be Israel’s deliverer, straps a short sword to his right thigh and goes to deliver tribute to “a very fat” (Jdg 3:17) king.

The amount of the tribute from Israel is not mentioned. However, it must have been a sizeable amount because it took a number of Israelites to carry it. The word for “people” (ahm) in verse 18 does mean “people,” but in the sense of a congregation, tribe, or flock. (Strongs) After delivering the tribute, Ehud sends this people away—presumably out of harms way. It may also be assumed that Ehud thought of his own ability to get away from the Moabites if he had to look out for stragglers and so, he gave them a head start. Ehud now appeals to Eglon’s vanity, telling him that he has a secret to share with him and that the mysterious message meant just for him is from God. This shows Ehud’s shrewdness (“praiseworthy deception,” Origen. “Homilies on Judges.” Ancient Christian Commentary on Scripture, IV. 113) in two ways: secrets get one closer to another and it gets others out of the way. The king orders his attendants to leave the room and when they have done so Ehud draws near to the fat (and doubtless slow) king. The text tells us that Eglon is now all alone with Ehud, waiting for him to disclose the secret meant only for the king’s ears.

Within striking distance, Ehud quickly pulls the sword by the hilt from his own body and then delivers his previously secret point to the king’s body. One is reminded of Hebrews 4:12: “The word of God is living and active, sharper than any two-edged sword…” (ESV) The secret “word” had now been delivered and had been conveyed with such force to a flabby torso that the sword went so far in that the king’s obesity covered the hilt (v22). It also informs us—graphically so—that dung came out. The king either lost control of his bowels or his intestines were slashed by the sword and came out from the wound. This also was fortuitous in that it provided for Ehud’s escape. None of Eglon’s servants went in to check on him because they thought he was busy relieving himself.

By verse 27, Ehud is gathering the troops to lead Israel into battle against a confused Moabite enemy. Ehud’s strong character is shown in his humility to serve the tribute, his courage to face the king alone, his cunning development of a successful plan, his determination to carry it out, and his leadership of troops. There is another character trait of this Judge that stands out above his other qualities. When Ehud had led his people far enough away from danger (“at the idols near Gilgal,” {v19} perhaps indicating the “boundaries of the two countries” (Adam Clarke. Holy Bible …: With a Commentary and Critical Notes. 1834; 619) he turned back to the focus of his mission. After delivering the word of the LORD to Eglon, Ehud departs and “pass[es] beyond the idols.” (v26) This repetition or framing of the word “idols” creates an inclusio, a bracketing literary device that tells the reader this item is of “pivotal importance.” (Anchor. 86) The idols cannot be important simply because they compose a border line that Israel escapes back across. Escape to what? They are still under a Moabite threat, whether Eglon is dead or alive. Indeed, the threat may now be worse. The real import of the scene is that Ehud passed the idols. He had nothing to do with them (nor they he). He does not pause to worship nor does he take one or two statues as booty. Further, these foreign gods do nothing to help those who have worshiped them and now allow the Judge of Israel to pass without opposition.

Just watch it. I have always suspected and this is no proof…but it is compelling. Listen to this missionary talk about his first-hand experiences with oil in Alaska.

Now maybe I can start posting again.

After figuring out how to make iPod playlists that will synch with my Nano, I have listened this afternoon to two messages by Leland Ryken that I’ve wanted to hear for months. One is “Words of Delight: The Bible as Literature” and the other, “What You Need to Know About English Bible Translations.” I haven’t been this enthused about learning since seminary. In fact, if I write about what I am listening to and discuss it with Susan and others (a given), it will be very much like seminary.

I have started downloading other messages, getting them ready for playlisting. It feels a bit like picking out classes for next semester.

Christmas was great for other reasons too. Besides delivering for Operation Merry Christmas with the Graham Police Department and having a beautiful Christmas Eve service at church and some friends over afterwards (and lovely family dinner before prepared by Susan), the gang was in for Christmas late Monday morning. Mim and Dan, Cristin and Matt and his mom, Joyce, Susan’s mom, my mom and step-dad, Susan and me (and Baba, Heidi, Gracie, and Pax).