BRIEF NOTE: Yesterday I read some comments by @DrPJWilliams on the prodigal son and, later, read Daniel 4.
I couldn’t help but be struck by certain similarities between Nebuchadnezzar and the prodigal son.
Both men end up in far countries.
Both men hence lose their riches/inheritance.
Both men share a diet with animals (or at least try).
Both men later/eventually ‘come to their senses’ (cp. Dan. 4.34).
In both stories, ‘heaven’ functions as shorthand for ‘God’ (cp. 4.26)--a phenomenon perhaps unique to these two stories (?).
And, in both cases, conversion is not well received by those ‘already at home’:
for instance, contra the actual text of Dan. 4.19, one midrash has Daniel declare, ‘My Lord (God), let the dream be fulfilled *against* Nebuchadnezzar, your enemy!’.
Not sure quite what if anything follows from these observations.
Suggestions welcome.
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Ephesians 1.3–10 is a majestic statement. It opens in the heavenly realms, before the foundation of the world, and concludes in the fulness of time, with all things in heaven and earth united in Christ—a grand sweep of divine history.
It is an awesome and extraordinary declaration of God’s plans. And its syntax matches its message.
Scattered throughout its sweep of history are references to what God has done for us—“blessed us”, “chosen us”, “predestined us”, etc.
Just as we find ourselves caught up in the syntax of Ephesian 1, so we find ourselves caught up in God’s plans.
The text of Job 28 is a beautiful composition. It reveals important truths about the nature of wisdom and at the same time paints an exquisite picture of the book of Job’s central theme.
Back in chapter 13, Job made an important statement. “If you would only be silent for a while”, he told his friends, “it would result in your wisdom” (Job 13.5).
Well, here in chapter 28, that statement takes on a prophetic character.
The Biblical narrative contains numerous examples of ‘righteous sufferers’—men who suffer not as a result of their own sin, but because of and to some extent *for* the benefit of others.
Joseph, Moses, Elijah, Jeremiah—the list goes on.
The most dramatic OT example of a righteous sufferer, however, is surely Job.
— Job was not merely a good man; he was the most blameless and upright man on earth (Job 1.8).
— Job was not merely a rich man; he was the richest man in the east (1.3).
— And Job did not merely come upon hard times; he lost *everything* (aside from his integrity),…