I don't have much to say about this song other than I love it. Reading now through the book of Revelation with the boys at night and being a part of the miniseries at Connexion on the same book, this song seems to capture the essence of it - Fear Not, I am with Thee. Wonderful lyrics, great tune. Well done! You can get this song and more from their new album at Noisetrade.
Showing posts with label playlist theology. Show all posts
Showing posts with label playlist theology. Show all posts
Thursday, February 21, 2013
Wednesday, January 30, 2013
"Pray for You," Jaron and the Long Road to Love
Well, glad that's over. My foray into country music lasted 24hrs, which is about 25hrs too long. I did stumble upon this very amusing song though, and it got me to a thinkin about all those imprecatory psalms you read by David and others. Before I offer some thoughts, listen and laugh.
Jaron's prayer is tame compared to the psalmists. Consider Psalms 139:19–22,
Or again, Psalm 69: 22-28,
Some look at these and believe they are below the dignity of Christian Scripture, that they conflict with the ethic of the rest of the Bible, especially as taught and modeled by Jesus. But do they? What are we to make of these. Without much elaboration, here's a few points to consider.
1. Some have tried to explain these passages using the prescriptive vs. descriptive distinction. In other words, the psalmist is describing truthfully what lies in his hears, and it ain't pretty. This is a long way from saying the Bible condones such attitudes, let alone commands or prescribes them. However, I don't think this is an adequate approach. For one, we are never given any indication of God's disapproval of such prayers. (BTW, you see such imprecations in the New Testament as well, though not as frequent. Consider what Paul says in 1 Corinthians 16:22, "If anyone does not love the Lord, let him be accursed." Look also at Luke 10:10-16; Gal 1:8; 5:12; 2 Thess 1:6-10; 2 Tim 4:14; Rev 6:10; 19:1-2). Harry Mennega has pointed out that "the New Testament appears not in the least embarrassed with the Old Testament imprecations; on the contrary, it quotes freely from them as authoritative statements with which to support an argument. The New Testament not only quotes passages which, though themselves not imprecations, are found in a Psalm with an imprecatory section; but also, and this is more remarkable, it quotes with approval the imprecations themselves."
2. Also, I'm sure most of us have prayed, without realizing it maybe, such imprecations. Oh, we're not as detailed, but we pray "Maranatha, Come Lord Jesus." We pray, "Let your kingdom come, let y our will be done." It seems abundantly clear from Scripture that the return of Jesus and the final establishment of the kingdom will mean judgment for untold millions. And we pray for it (and we should).
3. John Piper urges us to "Consider that, in some of these psalms, love for the enemy has been pursued for a long time. 'They requite me evil for good. . . . When they were sick, I wore sackcloth' (Ps. 35:12-13). 'In return for my love they accuse me, even as I make prayer for them. So they reward me evil for good, and hatred for my love' (Ps. 109:4-5)."
4. Sam Storms offers this good observation, "These prayers are not expressions of personal vengeance. In fact, most imprecations are in psalms written by David, perhaps the least vengeful man in the OT (consider his dealings with Saul, Nabal, Absalom, Shimei, etc.; see especially 2 Sam. 24:12). David never asks that he be allowed to “get even” with or “pay back” his enemies. His prayer is that God would act justly in dealing with transgressors. There is a vast difference between vindication and vindictiveness. David’s passion was for the triumph of divine justice, not the satisfaction of personal malice. The OT was as much opposed to seeking personal vengeance against one's personal enemies as is the NT (see Exod. 23:4-5; Lev. 19:17-18)." In essence, the impreccatory prayers are good examples of giving over to God injustice and asking him to judge, to make right. It's David's (or others) refusing to pursue revenge, acknowledging "Vengeance is mine, saith the Lord" (Romans 12:9. I just went all King James).
5. Moreover, we ought to recognize that these impreccatory psalms are simply claiming the promises of God. He has promised to fight for his people, to do justice, to punish the wicked, etc. This is simply asking God to do what he has promised to do.
6. Lastly, the impreccatory psalms express moral repugnance at sin and evil, not simply personal dislike of a person (in fact, rarely are the impreccatory psalms offered against a specific person, but a class of people, i.e. "those who hate the Lord", "the wicked", etc.). Ultimately, the motivation is the vindication of God's righteousness and glory, not personal revenge.
Now, my caveat. I don't trust myself to sort out my self-centered, unholy motives from my noble, holy ones. So, I won't pray impreccatory psalms over specific people. But, the broad categories are appropriate, even if I'm praying in the same prayer, "Father, forgive them and bring them to the grace of repentance."
In case you want to read more imprecations, here's a more full list: Pss. 5:10; 6:10; 7:6; 9:19-20; 10:2,15; 17:13; 28:4; 31:17-18; 35:1,4-8,19,24-26; 40:14-15; 41:10; 54:5; 55:9,15; 56:7; 58:6-10; 59:5,11-14; 63:9-10; 68:1-2; 69:22-28; 70:2-3; 71:13; 79:6,10-12; 83:9-18 (cf. Judges 4:15-21; 5:25-27); Pss. 94:1-4; 97:7; 104:35; 109:6-19,29; 119:84; 129:5-7; 137:7-9; 139:19-22; 140:8-11; 141:10; 143:12.
Jaron's prayer is tame compared to the psalmists. Consider Psalms 139:19–22,
O that You would slay the wicked, O God; Depart from me, therefore, men of bloodshed. For they speak against You wickedly, And Your enemies take Your name in vain. Do I not hate those who hate You, O LORD? And do I not loathe those who rise up against You? I hate them with the utmost hatred; They have become my enemies.
Or again, Psalm 69: 22-28,
Let their table before them become a snare; And when they are in peace, let it become a trap. Let their eyes be darkened, so that they cannot see; And make their loins continually to shake. Pour out thine indignation upon them, And let the fierceness of thine anger overtake them. Let their habitation be desolate; Let none dwell in their tents. For they persecute him whom thou hast smitten; And they tell of the sorrow of those whom thou hast wounded. Add iniquity unto their iniquity; And let them not come into thy righteousness. Let them be blotted out of the book of life, And not be written with the righteous.Squirming yet? One more then. Psalm 109:6-15,
Appoint a wicked man against him; let an accuser stand at his right hand. When he is tried, let him come forth guilty; let his prayer be counted as sin! May his days be few; may another take his office! May his children be fatherless and his wife a widow! May his children wander about and beg, seeking food far from the ruins they inhabit! May the creditor seize all that he has; may strangers plunder the fruits of his toil! Let there be none to extend kindness to him, nor any to pity his fatherless children! May his posterity be cut off; may his name be blotted out in the second generation! May the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out! Let them be before the Lord continually, that he may cut off the memory of them from the earth!Bitter much?
Some look at these and believe they are below the dignity of Christian Scripture, that they conflict with the ethic of the rest of the Bible, especially as taught and modeled by Jesus. But do they? What are we to make of these. Without much elaboration, here's a few points to consider.
1. Some have tried to explain these passages using the prescriptive vs. descriptive distinction. In other words, the psalmist is describing truthfully what lies in his hears, and it ain't pretty. This is a long way from saying the Bible condones such attitudes, let alone commands or prescribes them. However, I don't think this is an adequate approach. For one, we are never given any indication of God's disapproval of such prayers. (BTW, you see such imprecations in the New Testament as well, though not as frequent. Consider what Paul says in 1 Corinthians 16:22, "If anyone does not love the Lord, let him be accursed." Look also at Luke 10:10-16; Gal 1:8; 5:12; 2 Thess 1:6-10; 2 Tim 4:14; Rev 6:10; 19:1-2). Harry Mennega has pointed out that "the New Testament appears not in the least embarrassed with the Old Testament imprecations; on the contrary, it quotes freely from them as authoritative statements with which to support an argument. The New Testament not only quotes passages which, though themselves not imprecations, are found in a Psalm with an imprecatory section; but also, and this is more remarkable, it quotes with approval the imprecations themselves."
2. Also, I'm sure most of us have prayed, without realizing it maybe, such imprecations. Oh, we're not as detailed, but we pray "Maranatha, Come Lord Jesus." We pray, "Let your kingdom come, let y our will be done." It seems abundantly clear from Scripture that the return of Jesus and the final establishment of the kingdom will mean judgment for untold millions. And we pray for it (and we should).
3. John Piper urges us to "Consider that, in some of these psalms, love for the enemy has been pursued for a long time. 'They requite me evil for good. . . . When they were sick, I wore sackcloth' (Ps. 35:12-13). 'In return for my love they accuse me, even as I make prayer for them. So they reward me evil for good, and hatred for my love' (Ps. 109:4-5)."
4. Sam Storms offers this good observation, "These prayers are not expressions of personal vengeance. In fact, most imprecations are in psalms written by David, perhaps the least vengeful man in the OT (consider his dealings with Saul, Nabal, Absalom, Shimei, etc.; see especially 2 Sam. 24:12). David never asks that he be allowed to “get even” with or “pay back” his enemies. His prayer is that God would act justly in dealing with transgressors. There is a vast difference between vindication and vindictiveness. David’s passion was for the triumph of divine justice, not the satisfaction of personal malice. The OT was as much opposed to seeking personal vengeance against one's personal enemies as is the NT (see Exod. 23:4-5; Lev. 19:17-18)." In essence, the impreccatory prayers are good examples of giving over to God injustice and asking him to judge, to make right. It's David's (or others) refusing to pursue revenge, acknowledging "Vengeance is mine, saith the Lord" (Romans 12:9. I just went all King James).
5. Moreover, we ought to recognize that these impreccatory psalms are simply claiming the promises of God. He has promised to fight for his people, to do justice, to punish the wicked, etc. This is simply asking God to do what he has promised to do.
6. Lastly, the impreccatory psalms express moral repugnance at sin and evil, not simply personal dislike of a person (in fact, rarely are the impreccatory psalms offered against a specific person, but a class of people, i.e. "those who hate the Lord", "the wicked", etc.). Ultimately, the motivation is the vindication of God's righteousness and glory, not personal revenge.
Now, my caveat. I don't trust myself to sort out my self-centered, unholy motives from my noble, holy ones. So, I won't pray impreccatory psalms over specific people. But, the broad categories are appropriate, even if I'm praying in the same prayer, "Father, forgive them and bring them to the grace of repentance."
In case you want to read more imprecations, here's a more full list: Pss. 5:10; 6:10; 7:6; 9:19-20; 10:2,15; 17:13; 28:4; 31:17-18; 35:1,4-8,19,24-26; 40:14-15; 41:10; 54:5; 55:9,15; 56:7; 58:6-10; 59:5,11-14; 63:9-10; 68:1-2; 69:22-28; 70:2-3; 71:13; 79:6,10-12; 83:9-18 (cf. Judges 4:15-21; 5:25-27); Pss. 94:1-4; 97:7; 104:35; 109:6-19,29; 119:84; 129:5-7; 137:7-9; 139:19-22; 140:8-11; 141:10; 143:12.
Monday, December 17, 2012
Two Very Different 'O Come' Songs
Take a moment and listen to these two wonderful Christmas songs.
David Crowder Band, "O Come O Come Emmanuel"
Justin McRoberts, "Come all ye Faithful" (you're lucky, I almost posted the Stryper version of his carol!)
These two songs were a part of the last Connexion of the fall semester when Bob preached the sermon "Merry Christmas from the Old Testament". We actually sang these two songs back to back, 'O Come O Come Emmanuel' first, then "Come All Ye Faithful". The band sounded absolutely fantastic - I was overwhelmed, especially during 'O Come O Come Emmanuel'.
But something hit me as we sang these two songs back to back - the tone of these two songs is so different. I don't just mean musically, but lyrically as well. The first, while certainly speaking of rejoicing, set's it in the context of mourning and exile, of gloom and 'death's dark shadow'. The second speaks of choirs of angels, of exultation and of the 'happy morning'. What hit me is that both are true now of the church - mourning and exile, joy and exultation.
No one makes more clear our status as exiles in this world than Peter. Three times, at least, in his short epistle he uses the word exile or exiles (1Peter 1:1, 17 and 2:11). Peter highlights that this is a time of suffering and trial, and who among us doesn't fee this.
But, the truths of 'O Come all Ye Faithful' should not be ignored either. Maybe Paul emphasizes joy more than Peter (though Peter does say in 1 Peter 1:8 that believers, even in the midst of their suffering, 'rejoice with joy that is inexpressible and filled with glory'). Paul though wrote the letter to the Philippians that has become known as 'The Epistle of Joy'. This epistle, however, was written from jail as Paul was suffering for his faith!
The mourning and gloom of 'O Come O Come Emmanuel' is a reality for the church until the second advent of Christ. The joy and exultation of 'O Come All Ye Faithful' is a reality for the church because of Christ's first advent. We live between the two, between the climax of history and the end of history. We need to hold to both truths or our message will be misshapen and not reflect the full reality of who we are as the body of Christ.
David Crowder Band, "O Come O Come Emmanuel"
Justin McRoberts, "Come all ye Faithful" (you're lucky, I almost posted the Stryper version of his carol!)
These two songs were a part of the last Connexion of the fall semester when Bob preached the sermon "Merry Christmas from the Old Testament". We actually sang these two songs back to back, 'O Come O Come Emmanuel' first, then "Come All Ye Faithful". The band sounded absolutely fantastic - I was overwhelmed, especially during 'O Come O Come Emmanuel'.
But something hit me as we sang these two songs back to back - the tone of these two songs is so different. I don't just mean musically, but lyrically as well. The first, while certainly speaking of rejoicing, set's it in the context of mourning and exile, of gloom and 'death's dark shadow'. The second speaks of choirs of angels, of exultation and of the 'happy morning'. What hit me is that both are true now of the church - mourning and exile, joy and exultation.
No one makes more clear our status as exiles in this world than Peter. Three times, at least, in his short epistle he uses the word exile or exiles (1Peter 1:1, 17 and 2:11). Peter highlights that this is a time of suffering and trial, and who among us doesn't fee this.
But, the truths of 'O Come all Ye Faithful' should not be ignored either. Maybe Paul emphasizes joy more than Peter (though Peter does say in 1 Peter 1:8 that believers, even in the midst of their suffering, 'rejoice with joy that is inexpressible and filled with glory'). Paul though wrote the letter to the Philippians that has become known as 'The Epistle of Joy'. This epistle, however, was written from jail as Paul was suffering for his faith!
The mourning and gloom of 'O Come O Come Emmanuel' is a reality for the church until the second advent of Christ. The joy and exultation of 'O Come All Ye Faithful' is a reality for the church because of Christ's first advent. We live between the two, between the climax of history and the end of history. We need to hold to both truths or our message will be misshapen and not reflect the full reality of who we are as the body of Christ.
Wednesday, November 14, 2012
"Rowing," by Soundgarden
I don't dance, but I did when I heard Soundgarden would be releasing a new album with Chris Cornell back where he belongs. You can pick up King Animal
for $3.99 this week at amazon. Do it!
The first song on the album, "Rowing," is one of my favorites on this new release. It's gotta a cool grove.
The lyrics aren't complicated, but they are revealing.
Pick your eyes up and look to the horizon. Where are you rowing? What's the goal - the destination?
The goal is glorious - it's deep union with God through Christ and his Spirit. We're moving in that direction, being propelled, not by our effort but by the currents of the Spirit. Rowing to row, rowing without a destination has to be discouraging. Rowing to get somewhere is invigorating, even if the water gets rough the pulling hard.
for $3.99 this week at amazon. Do it!The first song on the album, "Rowing," is one of my favorites on this new release. It's gotta a cool grove.
The lyrics aren't complicated, but they are revealing.Don't know where I'm going I just keep on rowing
I just keep on polling, gotta row
Don't know where I'm going I just keep on rowing
I just keep on polling, gotta row
Can't see the sky, nothing's on the horizonThese lyrics are the antithesis of Socrates' famous quote, "The unexamined life is not worth living." In this song, there's no pondering or reflecting - just rowing. The verse says,
Can't feel my hands and the water keeps risin'
Can't fall asleep 'cause I wake up dead
Moving is breathing and breathing is lifeThis song reminds me of a quote that my dad had hanging on his office wall for years, "Beware the bareness of a busy life." I gotta admit, if I'm not real careful, life and even my ministry can be like this. Just keep doing. Don't stop doing. Why are we doing? Don't know, but don't stop. This kind of thinking can creep into our spiritual lives too. Read, Pray, Bible Study, Row, Church, Volunteering, Read, Pray, Row.
Stopping is dying
You'll be alright
Life is a hammer waiting to drop
Drifting the shallows and the rowing won't stop
Don't know where I'm going I just keep on rowing
Pick your eyes up and look to the horizon. Where are you rowing? What's the goal - the destination?
The goal is glorious - it's deep union with God through Christ and his Spirit. We're moving in that direction, being propelled, not by our effort but by the currents of the Spirit. Rowing to row, rowing without a destination has to be discouraging. Rowing to get somewhere is invigorating, even if the water gets rough the pulling hard.
Wednesday, November 07, 2012
"Strong Enough," by Apocalyptica
"Strong Enough", by Apocalyptica featuring Brent Smith on 7th Symphony
Cellos and heavy metal? Yep, that's Apocalyptica
. At first, many thought Apocalyptica was meant to be a parody of metal music. But, well, they rock - and they've got some great singers to sing with them, especially on the last album 7th Symphony. On this track, Brent Smith from Shinedown - another of my favorite hard rock groups, lends his vocals to the band.
There a lot to comment on regarding these song lyrics - several themes that strike me as very true.
First, this song reminds me of the important admonition from Proverbs 4:23, "Keep your heart with all vigilance, for from it flow the springs of life" (ESV). The word 'keep' here is much stronger than it sounds and has been translated in other versions 'guard' or 'protect'. It is counsel my dad offered nearly weekly, especially as I entered into the those teen years and began allowing my heart to be romantically involved with girls. Protect your heart. Don't let yourself get to the place where you sing, "There's nothing I can do, My heart is chained to you, And I can't get free, Look what this love's done to me." That doesn't mean we should protect our hearts from getting hurt, but protect our loves from getting improperly ordered - of allowing a human relationship to the thing that most enthralls us and captivates us.
Second, this relationship described in this song is a mixture "between pleasure and the pain" and leaves the singer with a choice - stay through the pain to find the pleasure, or leave the pain behind and forfeit the pleasure. I think that's true of ever relationship. The more intimate the relationship, the more pain will have to be endured. No one has hurt me more deeply than Lynn, and I know I've wounded her more deeply than any one else. We're not proud of that, and we've sought forgiveness from each other, but I doubt we're done hurting each other. We're still sinners who sin against the ones we love. At the same time, however, I've never had more joy and delight in a relationship. This isn't the way it was supposed to be, but is a testimony to the fall and how the curse effects everthing (see especially Gen 3:16).
Third, this song speaks of the dis-integrity of our beings in the fallen state. The word integrity comes from the same Latin root as integer and implies a wholeness of person. The main word used for integrity in the Hebrew Bible is tom. Interestingly, it can mean simplicity also. The ideas overlap significantly - a heart of integrity is one in where all the intentions of the heart are moving in the same direction. A man of integrity doesn't compartmentalize his private and public lives, his heart and his actions, etc. He is simple. His heart is simple as God is simple, meaning not divided, not double-minded (see James 1:7-8). This song shows a person deeply divided, a person who is not whole - "I know it's wrong and I know it's right. Even if I try to win the fight, my heart would overrule my mind." We are all, this side of Christ's return, fractured in our loyalties, divided between serving God wholeheartedly (simply and with integrity) and serving self. The Spirit, as he does his sanctifying work restores the image of God in us, bringing us back to that place of wholeness and integrity. We've got a long way to go, but we can pray with the Psalmist, "Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name" (Ps 86:11, ESV). Ultimately, this songs testimony to mans disintegration points us ahead to the eschaton when all things are made right the the fracturing effects of sin are undone.
Like so many songs, these lyrics give us great insight into the human heart apart from God - enslaved, fractured, hurting. Thank God that in Christ, "Everything sad is going to come untrue" (Sam Gamgee, Lord of the Rings, with some liberty).
. At first, many thought Apocalyptica was meant to be a parody of metal music. But, well, they rock - and they've got some great singers to sing with them, especially on the last album 7th Symphony. On this track, Brent Smith from Shinedown - another of my favorite hard rock groups, lends his vocals to the band.There a lot to comment on regarding these song lyrics - several themes that strike me as very true.
First, this song reminds me of the important admonition from Proverbs 4:23, "Keep your heart with all vigilance, for from it flow the springs of life" (ESV). The word 'keep' here is much stronger than it sounds and has been translated in other versions 'guard' or 'protect'. It is counsel my dad offered nearly weekly, especially as I entered into the those teen years and began allowing my heart to be romantically involved with girls. Protect your heart. Don't let yourself get to the place where you sing, "There's nothing I can do, My heart is chained to you, And I can't get free, Look what this love's done to me." That doesn't mean we should protect our hearts from getting hurt, but protect our loves from getting improperly ordered - of allowing a human relationship to the thing that most enthralls us and captivates us.
Second, this relationship described in this song is a mixture "between pleasure and the pain" and leaves the singer with a choice - stay through the pain to find the pleasure, or leave the pain behind and forfeit the pleasure. I think that's true of ever relationship. The more intimate the relationship, the more pain will have to be endured. No one has hurt me more deeply than Lynn, and I know I've wounded her more deeply than any one else. We're not proud of that, and we've sought forgiveness from each other, but I doubt we're done hurting each other. We're still sinners who sin against the ones we love. At the same time, however, I've never had more joy and delight in a relationship. This isn't the way it was supposed to be, but is a testimony to the fall and how the curse effects everthing (see especially Gen 3:16).
Third, this song speaks of the dis-integrity of our beings in the fallen state. The word integrity comes from the same Latin root as integer and implies a wholeness of person. The main word used for integrity in the Hebrew Bible is tom. Interestingly, it can mean simplicity also. The ideas overlap significantly - a heart of integrity is one in where all the intentions of the heart are moving in the same direction. A man of integrity doesn't compartmentalize his private and public lives, his heart and his actions, etc. He is simple. His heart is simple as God is simple, meaning not divided, not double-minded (see James 1:7-8). This song shows a person deeply divided, a person who is not whole - "I know it's wrong and I know it's right. Even if I try to win the fight, my heart would overrule my mind." We are all, this side of Christ's return, fractured in our loyalties, divided between serving God wholeheartedly (simply and with integrity) and serving self. The Spirit, as he does his sanctifying work restores the image of God in us, bringing us back to that place of wholeness and integrity. We've got a long way to go, but we can pray with the Psalmist, "Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name" (Ps 86:11, ESV). Ultimately, this songs testimony to mans disintegration points us ahead to the eschaton when all things are made right the the fracturing effects of sin are undone.
Like so many songs, these lyrics give us great insight into the human heart apart from God - enslaved, fractured, hurting. Thank God that in Christ, "Everything sad is going to come untrue" (Sam Gamgee, Lord of the Rings, with some liberty).
Tuesday, July 03, 2012
Metallica's "One": some devotional thoughts
This summer they boys are looking at some of their favorite songs from a biblical perspective. A few weeks ago, they dove into one of the best metal songs of all time - Metallica's "One". Here's the lyrics:I can't remember anything
Can't tell if this is true or dream
Deep down inside I feel to scream
This terrible silence stops with me
Now that the war is through with me
I'm waking up, I cannot see
That there's not much left of me
Nothing is real but pain now
Hold my breath as I wish for death
Oh, please God, wake me
Back in the womb it's much too real
In pumps life that I must feel
But can't look forward to reveal
Look to the time when I'll live
Fed through the tube that sticks in me
Just like a wartime novelty
Tied to machines that make me be
Cut this life off from me
Hold my breath as I wish for death
Oh, please God, wake me
Now the world is gone I'm just one
Oh God, help me
Hold my breath as I wish for death
Oh please God, help me
Darkness, imprisoning me
All that I see,
Absolute horror
I cannot live,
cannot die
Trapped in myself, body my holding cell
Landmine has taken my sight,
Taken my speech, taken my hearing
Taken my arms, taken my legs
Taken my soul Left me with life in hell
Here's some of the questions they considered:
1. In a sentence, how would you describe the mood of this song?
2. The song's theme and lyrics are based on Dalton Trumbo's 1939 novel Johnny Got His Gun, telling the tale of a soldier who is hit by an artillery shell and loses his limbs, eyes, ears and mouth. His mind functions perfectly, however, leaving him trapped inside his own body. What war do you think this novel is about?
3. War has been a part of our world’s history almost since the beginning (but not in the Garden). Read Genesis 3 & 4 and explain in a paragraph why you think war is a part of our world now?
4. Is God always opposed to war? Why or why not?
5. What about this song do you think is true/right?
6. What about this song do you think is false/wrong?
7. Imagine you are a friend of this soldier from the same platoon. You visit him in the hospital. What do you think you might want to share with him (maybe look at Revelation 21:1-8 before you go talk with him)?
8. Creative writing: Imagine that this soldier became a Christian and believes the story of the Bible. Write a four line epilogue from a Christians point of view (try and rhyme a few lines, but don’t get stuck on that). Before you write, consider the following Biblical people who suffered and how they responded: - Job (read Job 1:1-22; Job 42:1-6) - The prophet Habakkuk (read Habakkuk 3:17-19) - Paul (read 2 Corinthians 12:7-10, also 2 Corinthians 4:16-18)
And, finally, here's the final verses as written by the boys.
Caleb's version:
As I lie in my bed
As I watch the days float away
One thing helps aid my pain
It's Jesus, holy Jesus, and everything he has done
And Jake's:
The Sovereign Lord is my strength
He enables me to go onward.
There was a man named Job who was very upright
He put up a great fight against sin.
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