Cornerstone

Psa 74:10-11

Today’s local news is no different that yesterday’s news. It was no different last week, last month, or last year. It is depressing. An Independence, MO second grade teacher iss accused of smoking marijuana at the school where he is employed. A gunman robs a bank. A man is shot while sitting at a stop light waiting for his turn to go about his business. Police find a young father dead on the streets of Kansas City, MO. It seems never to change, never to let up. The news has no intention to turn from its evil way.

Laying the newspaper aside the heartache becomes more acute. Questions flood the mind. “Lord, how long?” “Lord, don’t you care?” “Lord, where were you when the little girl was raped?” “Lord, did you turn your head when the elderly lady was beaten and then locked in her room by her grandson?” “Lord, why won’t you do anything?” “Lord, the mountains around may abound with your chariots but are we really on the losing side?”

Auschwitz cries from the past, “God, where were you?” Warsaw moans out of the pages of holocaust history, “God, we need your help. Why don’t you answer?”

Local police raid, Qilin Mountain Villa in the suburb of Uramqi City, Xijiang Autonomous Region, where some Christians are having a Bible training program held by a Korean pastor from America. The pastor is dragged away to prison. A muslin sheikh converts to Christianity and then is placed in an Egyptian jail charged with “insulting Islam.” China sentences a crippled house church leader to two years in prison on charges of “illegal business practices” after he prints and distributes Bibles for other Christians “free of charge”. Eritrean security police torture two Christians to death, two days after arresting them for holding a religious service in a private home south of Asmara. “That’s what is in the news, Lord. Where were you when all of this was taking place?”

The Psalmist cried out in anguish, “O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?” (Psalm 74:10) One calamity steps on the heels of that which just preceded it. Trouble trips over trials in its eagerness to bring us to despair. The Psalmist continues, “Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.” (Psalm 74:11) “Lord, you have a reputation to preserve. People of the past have said that you arm is mighty to deliver. Why do you stand half-turned as if you are uninterested in our trouble? Why do you stand with your arms crossed as if you don’t want to get involved?”

There are times when we feel helpless, hopeless, and hapless. It may seem that God has gone on a vacation and has not left a phone number where He can be reached. It seems, at times as if He has moved and has not left a forwarding address.

The same Psalmist who wrote during the dark night of his soul saw the other side of the picture on another occasion. He writes to encourage us in Psalm 37 when he says, “1 Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. 2 For they shall soon be cut down like the grass, and wither as the green herb.” We are told to Trust (3), Delight (4), Commit our way (5), and Rest in the Lord (7), knowing that His arms are not folded in disinterest. He is at work in our behalf! The Psalmist assures us that he knows from experience that even when the night is the darkest the Lord is there. Even when the clatter of the enemy’s armor can be heard on every side, God is at our side. In the end, we can be sure that all has not been done in vain. “17 For the arms of the wicked shall be broken: but the LORD upholdeth the righteous. 18 The LORD knoweth the days of the upright: and their inheritance shall be for ever.” (Selected portions from Psalm 37)

by Dr. Gayle Woods

Eccl 7:1-9; 9:7-10

The writer in verse 10 makes an interesting statement. Christians like to emphasize the first clause which states, “Whatsoever thy hand findeth to do, do with thy might;” but we neglect to consider the last portion. In the last half of the sentence his fatalistic, hopeless philosophy of life becomes evident again as he tells the reader why he should do everything in life with gusto. The four aspects of life, work, device, knowledge and wisdom cease as far as this existence is concerned at death. But what exactly was the writer speaking of when he used these terms? Do they mean what we assume as we read the English words?

The first word we will look at is translated work in the KJV. The root word for maaseh is asa and means to do or make. Quite often, however, asa carries an ethical connotation. In those situations it is more than a matter of doing for the sake of doing. It is a matter of doing because of Gods expectation. At other times the word is used with an emphasis on the concept of the creation of an object. When used in reference to God the word often is speaking of the acts of God within the history of mankind. . . in other words, His immanence, and His interest for humanity. This word is frequently found in the creation account of Genesis. It is broader in scope than bara which speaks of Gods creating acts. Rather it indicates the fashioning of specific objects from what He has already created.

Maaseh takes on special significance when we realize these things. It means deed, acts, business, workmanship, or purpose. It also is used in a general and in an ethical sense. When used in an ethical sense it often takes on a negative connotation. In Ecclesiastes the word is used a number of times. It refers to the events of history, “the works which have been done.” It speaks of mans work, “God now accepteth thy works.” But in an ethical sense it speaks of evil deeds and good deeds or works. Thus we could sum up the meanings to say that it essential means a persons significant contribution to the history of his life.

The word translated device in the KJV is hesheb which literally means ingenious work. Whereas maaseh referred to the physical employment of activity in order to make a significant contribution to a persons history, hesheb refers to the employment of the mind in the activity of thinking. This is not talking about trying to understand something but rather involves the creation of new ideas. At times it may take on the connotation of planning, another time it may refer to making a judgment, a third time to meditation, a fourth to inventive thoughts, or finally to an accounting.

The word for knowledge is daat and is means knowledge that is gained in various ways by the senses. It includes knowledge that is gained through the process of trial and error, technical knowledge, the contemplative perception of a wise person, and moral cogitation.

The word translated wisdom is hakam. “The essential idea of hakam represents a manner of thinking and attitude concerning lifes experiences; including matters of general interest and basic morality. These concerns relate to prudence in secular affairs, skills in the arts, moral sensitivity, and experience in the ways of the Lord.” (Theological Wordbook of the Old Testament)

Dr. Gayle Woods