Tu’apulelulu ‘Aokosi 31, 2023

The Rolling Book

Ko e Takainga Tohi

2 KINGS 22:8

AND HILKIAH THE HIGH PRIEST SAID TO SHAPHAN THE SECRETARY, "I HAVE FOUND THE BOOK OF THE LAW IN THE HOUSE OF LORD."

2 TU‘I 22:8

Pea lea ‘a Hilikaia ko e taula‘eiki lahi kia Sāfani ko e sikalaipe, Kuo u ‘ilo ‘a e Puka ‘o e Lao ‘i he fale ‘o Sihova. Pea ‘ange ‘e Hilikaia ‘a e tohi kia Sāfani, ‘o ne lau.

At some point, part of the Torah (possibly Deuteronomy) was misplaced or stored away at the temple, then simply slipped through the cracks of Israel's memory. The high priest stumbled on it one day and gave it to King Josiah's secretary, who then read it to the king. Because this portion of the Torah pronounced an anathema on the Idol-worshipping "new normal" in Judah, the humble and penitent Josiah immediately initiated a sweeping reformation.

Though most translations call this sefer a "book," the practice of binding pages into a book or codex wouldn't be invented for several more centuries. Sefer is the general word for "something written," usually in a letter or scroll. Such scrolls were ordinarily made of papyrus or leather, though archaeologists have discovered some formed from copper and even silver. 

When Jesus was in the Nazareth synagogue, "the scroll of the prophet Isaiah was given to him. He unrolled the scroll" and read a portion of it (Luke 4:17). What a sight! The divine Word reading the written word to a congregation. Concerning this scroll of Isaiah-and concerning every biblical scroll-the Messiah could say, "It is written of me in the scroll of the book" (Heb. 10:7).

Jesus, fulfillment of the Law, Prophets, and Writings, may we meditate day and night on your sacred words.

 Pulelulu ‘Aokosi 30, 2023

The Third Day

Ko e ‘Aho Hono Tolu

2 KINGS 20:5

"THUS SAYS THE LORD, THE GOD OF DAVID YOUR FATHER: I HAVE HEARD YOUR PRAYER; I HAVE SEEN YOUR TEARS. BEHOLD, I WILL HEAL YOU. ON THE THIRD DAY YOU SHALL GO UP TO THE HOUSE OF THE LORD."

2 TU‘I 20:5

Foki ‘o lea kia Hesekaia, ko e ‘eiki ‘o hoku kakai, Ko e folofola eni ‘a Sihova ko e ‘Otua ‘o ho‘o kui ko Tēvita, Kuo u ongo‘i ho‘o hū, kuo u sio ki ho lo‘imata: ko eni, te u faito‘o koe: ka hoko hono ‘aho tolu te ke ‘alu ki he fale ‘o Sihova.

Paul writes that Christ "was raised on the third day in accordance with the Scriptures" (1 Cor. 15:4). This seems odd because there is no direct prophecy of a third-day resurrection of the Messiah. So what did Paul mean? The apostle was referring to the widespread pattern of events happening on the sh'lishi ("third") day. For example, all these events happened on the sh’lishi day: Abraham and Isaac saw Moriah, the place of sacrifice (Gen. 22:4): Yahweh dramatically descended onto Sinai to speak the law (Exod. 19:16); Hezekiah, healed by God, returned to the temple to worship (2 Kings 20:5); and, most significantly, Hosea prophesied that God would raise up Israel "on the third day" (6:2). In the Scriptures, the third day is the When-God-Does-Something-Big Day.

Just as on the sh'lishi day of creation, the Lord caused vegetation to spring from the earth (Gen. 1:11-12), so on the third day, the Creator himself, his body buried like a single grain of wheat in the soil of the tomb, sprang forth from the earth to bear the abundant fruit of giving us resurrection life in himself (John 12:24).

Lord Jesus, who heals the brokenhearted, bind up our wounds and sustain us (Ps. 147:3).

 The Garb of Grief

Ko e Teunga ‘o e Fakamamahi

2 KINGS 19:1

AS SOON AS KING HEZEKIAH HEARD IT, HE TORE HIS CLOTHES AND COVERED HIMSELF WITH SACKCLOTH AND WENT INTO THE HOUSE OF THE LORD.

2 Tu’i 19:1

PEA ‘i he fanongo ki ai ‘a Kingi Hesekaia, na‘a ne hae hifo hono kofu, ‘o ne ‘ai tauanga‘a, ‘o ne ‘alu ki he fale ‘o Sihova.

[LILIU FAKA-TONGA]

Ko e fo’i lea fakapapalangi ko e "sack," ko e ‘omi hangatonu pe ia mei he lea Faka-Hepelu; ko e fo’i lea ko e sake, ‘oku ngaue’aki ki he tangai pe kofukofu me’akai (Senesi 42:25), kafu pe ‘uhi’uhi (2 Samiuela 21:10), pe ko  e tauanga’a. Na’e tui sake ‘a Hesekaia mo ‘ene kau hou’eiki ‘i hono ‘ohofi ‘a Selusalema ‘e he kau ‘Asilia. Na’e fakamamahi ‘a Sekope pea ne ‘ai tauanga’a (sake) ‘i he mole ‘a Siosifa (Senesi 37:34). Na’e makehe atu ‘a e ‘ai tauanga’a ‘a Ninive he na’e kau kakai mo e manu (Siona 3:8). Hange pe ko ‘etau teuga ‘uli ki ha putu ko e fakahaa’i ‘etau fakamamahi, na’e ‘ai tauanga’a (tui tangai) ‘a ‘Isileli ko e fakahaa’i ‘o ‘enau fakatomala ko honau teunga fakamamahi.

Na’e fakamatala ‘a ‘Aisea kau ki he ngaahi lahi ‘oku nau "‘ai tauanga‘a ki ai mōno ‘ufi‘ufi" (50:3), na’e to’o mai ‘e Sione ‘a e fakataataa ko eni ‘o ngaue’aki ki he tohi Fakahaa, ‘i hono vete ‘a e sila hono ono, "pea na‘e ‘uli‘uli ‘a e la‘ā ‘o hangē ha tupenu ‘uli‘uli tauanga‘a" (6:12). ‘I hotau kuonga ni, ‘oku hake ‘uta ‘a e mamahi, faingata’a, tukuhausia, kovi mo e li’ekina, ko ha taimi ki he ‘ai tauanga’a. Ka ‘i he kemo pe, ‘i he ongo mai ‘a e talupite, ‘e liliu faka’aufuli ‘a e me’a kotoa ‘i he ha’ele ‘anga ua mai ‘a Sisu, ke fakakofu ‘aki kitautolu ha pulupulu hine ekiaki ‘o e fiefia ‘i he pa mavava ‘a e kau tui. 

"Kuo ke liliu ‘eku tangilāulau ko e me‘a ke u me‘e ai; Kuo ke vete hoku tauanga‘a, ‘o no‘o ‘aki ‘a e fiefia lahi:" (Ps. 30:11).

When we use the word "sack," Hebrew is on our lips. The English word is derived from the word saq, which can mean a sack/bag for food (Gen. 42:25), a makeshift blanket (2 Sam. 21:10), or - most commonly - sackcloth. Hezekiah and his officials donned saq when the Assyrians laid siege to Jerusalem. Jacob mourned Joseph by wearing saq as a loincloth (Gen. 37:34). The most bizarre use was in Nineveh, when even the animals were "covered with saq" (Jon. 3:8). Just as we might wear black clothing to a funeral as an outward sign of a saddened heart, Israelites put on saq as robes of repentance and

the garb of grief.

Isaiah spoke of the heavens making "sackcloth their covering" (50:3), imagery picked up by John in Revelation when, at the opening of the sixth seal, "the sun became black as sackcloth" (6:12). This present time, so often awash with grief, pain, loss, evil, and  shame, is an epoch of sackcloth. But in the twinkling of an eye, at the last trumpet, all will be changed when Jesus returns to vest us in the snow-white robes of joy, when all believers will shout in rapture:

"You have turned for me my mourning into dancing; you have loosed my sackcloth and clothed me with gladness" (Ps. 30:11).

 From Shrine to Toilet

Mei he Temipale ki he Fale Vao

2 KINGS 10:27

THEY DEMOLISHED THE PILLAR OF BAAL. AND DEMOLISHED THE HOUSE OF BAAL. AND MADE IT A LATRINE TO THIS DAY.

2 TU’I 10:27

Pea nau holoki ‘a e pou ‘a Peali, pea nau holoki hono fale, ‘o nau tuku ia ke fale fakafiemālie‘anga, pea talu ai pē.

Bea naa nau maumau‘i hifo ae fakatātā o Beali, mo nau maumau‘i hifo ae fale o Beali, mo gaohi ia koe fale vao o a‘u ki he aho ni (Uesi)

[LILIU FAKA-TONGA]

‘I he 2016, na’e ma’u ‘e ha kau ‘akeolosi ha temipale lotu Peali ‘i he kolo ‘i Tela Lakisi. ‘I loto ai, na’e ‘i ai ha ‘olita, ngaahi maama, mo e ngaahi pesoni. Na’e ‘ikai ko ha me’a makehe eni ia, ko e lahi ‘a e lotu tamapua ‘a e kakai ‘i ono’aho. Ka ko ha me’a ‘e taha na’a ma’u ai na’e ‘ave lahia ai ‘a e keli ko eni: ko ha toilet (hufanga he fakatapu). ‘Oku ‘i ai ‘a e tui, ko e fai eni ‘e he kau ‘Isileli lotu ‘Otua mo’ui, ko e tumutumu eni ‘o e fakakovi’i ‘o ha lotu.  Ko e me’a eni na’e fai ‘e Sehuu mo ‘ene kau tangataa ki he temipale ‘o Peali: na’a nau haveki pea nagohi ko e fale vao. 

Ko hono liliu ‘o ha fale lotu tamapua kuo fakatapui ki ha fale fakafiemalie’anga, ‘oku hohoa malie pe ia mo e lau ‘a e Tohitapu ki he ngaahi ‘otua loi. Ko e taha ‘o e ngaahi lea ‘oku kananga ‘aki ‘e ‘Isikeli ko e kilulimi, ko e “me’a kovi” (‘Isikeli 4:12). ‘Oku ‘ikai toe fakapulipuli’i ‘a hono fakae’a mai ‘e he ‘Otua ‘a ‘ene fofonga mai ki he ngaahi ‘otua loi. Ko honau tuhaa pe ko e sepitiki, ‘ikai ko ha falelotu. Ke tau hanga hake hotau loto ki he ‘Otua mo’oni pe tahaa, na’a ne fakatupu kitautolu, ‘ofa’i kitautolu, pea ne foaki mai ‘a hono kotoaa ma’a kitautolu ‘ia Sisu Kalaisi. Ko Ia tokotaha pe ‘oku taau ke ‘atu ki ai ‘etau lotu mo e hu.

"Taau pē Koe, ‘a e ‘Afiona ko homau ‘Otua, Ke lau ki ai ‘a e kolōlia, mo e faka‘apa‘apa, mo e mafai: He ko koe ia na‘a ke ngaohi ‘a e me‘a kotoa pē, Pea na‘a nau ‘i ai, pea na‘e ngaohi kinautolu, Koe‘uhi pē ko ho finangalo ia." (Rev. 4:11).

In 2016, archaeologists unearthed a shrine, probably to Baal, at Tel Lachish. Inside the room a (damaged) four-horned altar, lamps, and bowls. In itself, this was hardly newsworthy, given the prevalence of illicit worship sites in ancient Israel. But it was another item in the shrine that made international headlines: a toilet. It seems that, at some point, faithful Yahweh-worshipping Israelites decided to give this idolatrous room the ultimate desecration. Jehu and his men did the exact same thing to another temple

of Baal: they demolished it and made it a machara'ah ("latrine").

Transforming a pagan place of consecration into an everyday place of defecation is consistent with the Bible's view of false gods. Indeed, one of Ezekiel's favorite slang words for idols is gillulim, which likely means "things of dung" (e.g., 6:4-5). In no uncertain terms, God lets us know what he thinks of false gods. They are worthy of sewers, not sanctuaries. Instead, let us lift up our hearts to the one true God, who has made us, loved us, and given all of himself to us in Jesus Christ. He alone is worthy of our worship.

"Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created" (Rev. 4:11).

 Naaman Reborn

Toe Fanau’i fo’ou ‘a Neamani

2 KINGS 5:14

SO [NAAMAN] WENT DOWN AND DIPPED HIMSELF SEVEN TIMES IN THE JORDAN, ACCORDING TO THE WORD OF THE MAN OF GOD, AND HIS FLESH WAS RESTORED LIKE THE FLESH OF A LITTLE CHILD, AND HE WAS CLEAN.

2 TU’I 5:14

Ko ia, na‘a ne ‘alu hifo [‘a Neamani], ‘o uku tu‘o fitu ‘i Soatani, hangē ko e tala ‘a e tangata ‘o ‘Elohimi: pea na‘e foki mai hono kakano, ‘o hangē ko e kakano ‘o ha tamasi‘i, ‘o ne ma‘a.

[LILIU FAKA-TONGA]

‘Oku ‘ikai ke tau ‘ilo ‘a hono hingoa, ka na’e ngaue’aki ‘e he ‘Otua ‘a e fakamo’oni malohi ‘a ha ki’i fefine (na ‘ala kinitana) ke liliu ‘a e mo’ui ‘a Neamani, ko e ‘eikitau ‘Alamea. Na’a ne tala ki he uaifi ‘o Neamani, pea ne fakahoko ‘a e fekau ki hono husepaniti, ‘oku malava ‘e he palofita ‘i Samelia ke fakamo’ui ‘a hono mahaki kilia. Na’e fononga leva ‘a e ‘eikitau ke fe’iloaki mo ‘Ilaisa. Neongo ‘ene ta’eloto ki he fekau, ka na’a ne “uku tu‘o fitu ‘i Soatani.”  Ko e ola? “na‘e foki mai hono kakano, ‘o hangē ko e kakano ‘o ha tamasi‘i” [na’ala katoni]. ‘Oku tatala mai ‘e he lea faka-Hepeluu ha ‘uhinga loloto. Na’e ngaue’aki ‘e he ‘Otua ha na ‘ala kinitana (ki’i ta’ahine/fefine) ke ne tataki ha ‘eikitau mohu mafai Senitaile ke ne ma’u ha kili hange ha na’ala katoni (tamasi’i/talavou).  Ko e lahii kuo ne hoko ‘o hangee ko ha si’ii, ‘o fou ‘i he vai fakama’aa. 

Ko e papitaiso, hange ko e Soatani, ‘oku ne holoki ‘a e taha kotoa ke tu’unga tatau. Tatau ai pe, pe ko hai kitautolu ‘i he’etau hifo ki he vai - malohi pe vaivai; koloa’ia pe masiva; ‘iloa pe ‘ikai - ‘oku tau hake kotoa pe ‘i he tu’unga tatau: ko e fanau kotoa pe ‘a e ‘Otua. ‘Oku tu’a ‘a e vai kae malohi ‘a e folofola ‘oku ne fai hotau fakama’a mei he mahaki ‘o e angahala. ‘Oku hoko ‘o ma’a, ma’oni’oni pea ohi kotoa kitautolu ki he famili ‘o e Tamai. 

‘Oku mau ‘atu ‘a e fakamalo kiate koe, ‘e Tamai Faka-hevani, ho’o lau kimautolu ko ho’o fanau ‘o fou ‘i he Soatani ‘o e Papitaiso.

We don't even know her name, but God used the bold confession a young girl (na arah q'tannah) to forever alter the life of Naaman, the Aramean general. She told Naaman's wife, who relayed the message to her husband, that the prophet in Samaria could heal his skin disease. So the general undertook the journey to see Elisha. After an initial stubborn refusal, Naaman finally "dipped himself seven times in the Jordan." The result? "His flesh was restored like the flesh of a little child [na'ar qaton]." The Hebrew unveils a profound meaning. God used a na'arah q'tannah ("young girl/lady") to lead this powerful Gentile man to have skin like a na'ar qaton ("young boy/man"). The greatest becomes like the least in these cleansing waters.

Baptism, like the Jordan, is the great equalizer. No matter who we are as we enter those waters-powerful or vulnerable; rich or poor; famous or unknown-we all emerge the same: as children of God. The simple water and strong word wash away the disease of sin. We are clean, holy, and all part of the same family of our Father.

Thanks be to you, heavenly Father, for claiming us as your children in the Jordan of baptism.

 Bears, Boys, and a Bald Prophet

Ko e Ongo Pea, Kau Tamaiki mo e Palofita Tula

2 KINGS 2:23-24

[ELISHA] WENT UP FROM THERE TO BETHEL, AND WHILE HE WAS GOING UP ON THE WAY, SOME SMALL BOYS CAME OUT OF THE CITY AND JEERED AT HIM, SAYING, "GO UP, YOU BALDHEAD! GO UP. YOU BALDHEAD!" AND HE TURNED AROUND, AND WHEN HE SAW THEM, HE CURSED THEM IN THE NAME OF THE LORD. AND TWO SHE-BEARS CAME OUT OF THE WOODS AND TORE FORTY-TWO OF THE BOYS.

2 TU’I 2:23-24

23 Pea ne ‘alu hake mei ai ki Pēteli: pea ‘i he‘ene fononga ‘i he hala, na‘e hū ki tu‘a ha kau tamaiki mei he kolo, ‘o nau taukae‘i ia he‘enau pehē, Hiki mo e tula! Hiki mo e tula!

24 Pea ne tafoki ki mui, ‘o sio kiate kinautolu, ‘o ne tukitala‘i kinautolu ‘i he huafa ‘o Sihova. Pea hū mai mei he vao ha ongo pea fefine, ‘o na hae ha toko fāngofulu mā ua ‘o e tamaiki ko ia.

Ko e talanoa ‘o e peaa ‘oku lahi ‘a e ma’u halaa. Ko e fo’i lea faka-Hepelu ki he “kau tamaiki” ‘e lava pe ia ke liliu ko e “kau talavou.”  ‘Oku ‘i ai ‘a e tui, ko e kau tangata mei he kau lotu Peali ‘i Peteli. Ko e fo’i lea keleake (“tula”) ‘oku ha pe ia heni pea mo Levitiko 13:40 fekau’aki mo e mahaki kili. ‘Oku ‘i ai ‘a e tui, na’a nau talakae’i (lau’i) ‘a ‘Ilaisa ‘oku ta’ema’a. ‘Oku nau lea, “hiki” (‘alu hake), ‘o ‘uhinga ke fai mo “puli” hangee ko ‘Ilaisiaa, ‘a ‘ene tamai fakalaumalie. ‘I hono fakama’opo’opoo, ko e fehangahangai taimi nounou ‘a e palofita ‘a Sihova mo e kau lotu Peali. 

Kimu’a ‘i he hoko ‘a e me’a ni, na’e kolosi hala momoa ‘a ‘Ilaisa ‘i he vai Soatani hangee pe ko ‘Ilaisiaa. Pea hangee ko ‘Ilaisiaa, na’e fehangahangai ‘a ‘Ilaisa ‘o fai tau mo e kau lotu ‘aitoli, pea ne talatuki’i kinautolu pea iku tamate’i ‘e he ongo pea. Ko e taha pe eni ‘i he ngaahi tau ‘i he vaha’a ‘o e fa’ahi ‘a e maamaa mo e po’uli - mo’oni mo e loi - ko e tau ‘e toki ‘osi ‘i he foki mai ‘a e Tu’i kuo hilifaki ‘a e kalauni ki hono ‘ulu (Fakaha 1:14; 19:12).

Fakahaofi kimautolu, ‘E ‘Otua, mei he ngaahi ngutu loi mo e ‘elelo taukae, kae tuku ke mau fakalangilangi’i pe koe tokotaha.

This "bear story" is easily misunderstood. The Hebrew for "small boys" could just as accurately be translated "young men." They were likely associated with the worship of Baal in Bethel. The word qereach ("baldhead") occurs only here and in Leviticus, in a section about skin disease (13:40). This suggests they were mocking him as unclean. They also say, "Go up!" meaning disappear, just like Elijah, his spiritual father, had just done. In short, this is a brief but fierce confrontation between the prophet of Yahweh and the worshipers of Baal.

Right before this, Elisha crossed the Jordan on dry ground, like Joshua had done. And like Joshua, Elisha now confronts and fights idolaters, who he curses and kills with bears. This is just one more episode in the age-old war between light and darkness, truth and lies - a war that will end when the King returns with a diadem crown adorning his brow (Rev. 1:14; 19:12).

Rescue us, O Lord, from lying lips and mocking tongues, that we may glorify you alone.

 The Divine Throne

Ko e Taloni Faka-’Otua

1 KINGS 22:10, 19

NOW THE KING OF ISRAEL AND JEHOSHAPHAT THE KING OF JUDAH WERE SITTING ON THEIR THRONES AND ALL THE PROPHETS WERE PROPHESYING BEFORE THEM AND MICAIAH SAID, "THEREFORE HEAR THE WORD OF THE LORD: I SAW THE LORD SITTING ON HIS THRONE, AND ALL THE HOST OF HEAVEN STANDING BESIDE HIM ON HIS RIGHT HAND AND ON HIS LEFT."

1 TU’I 22:10, 19

10 Pea ko e Tu‘i ‘Isileli mo Sihosafate ko e Tu‘i Siuta na‘a na ‘afio takitaha ‘i hono taloni kuo ‘ai hono teunga ‘i ha mala‘e ‘i he matanikolo ‘o Samēlia; pea ko e kau palōfita na‘e fai ‘enau palofisai ‘i hona ‘ao. 19 Pea fakatau folofola ‘e he tangata, ‘Io, ko ia koā! pe‘i fanongo ā ki he folofola ‘a Sihova. Ne u mamata kia Sihova ‘oku ‘afio ‘i hono taloni, mo e hōsitē kotoa ‘o langi ‘oku nau tutu‘u ai mei hono to‘omata‘u mo e to‘ohema.

Ko e kisee ko e sea pe nofo’anga fakalangilangi ma’ae taula’eiki (1 Samiuela 1:9), ka ‘oku lahi ange pe ‘a ‘ene ‘uhinga ki he taloni ‘o e tu’i pe ko e fakataataa ‘o e mafai faka-’Otua. ‘Oku tau ma’u ‘ia 1 Tu’i 22 ‘a e faikehekehe ‘a e taloni faka-mamani mo e taloni faka-langi: ko e ongo tu’i fakamamani ‘e ua ‘oku na heka ‘i he kisee, pea mo e tu’i lau’itaniti ‘e taha ‘oku ne ‘afio ‘i hono taloni ‘o’ona. ‘Oku ‘aakilotoa ‘a e ongo tu’i ‘i mamani ‘e he kau palofita lea loi (tuku kehe ‘a Maika), ka ‘oku ‘aakilotoa ‘e he hositee ‘o langi ‘a Sihova. Ko IAA ‘a e Hau mo’onia, ‘a ee ‘oku hoko ‘a e ngaahi tu’i ‘o mamani ko ha ‘ata vaivai mo loi ‘i he taimi lahi.

Na’e talaange ‘e he ‘angelo ko Kepaleli kia Mele, ‘e foaki ‘e he ‘Otua ki he’ene tamaa ‘a e “taloni ‘o ‘ene kui ko Tevita” (Luke 1:32). ‘I he’ene ha’ele hakee, ko e tu’i mo e taula’eiki lahi, “na’a ne nofo hifo mei he to‘omata‘u ‘o e taloni ‘o ‘Ene ‘Afio ‘i he ngaahi langi" (Hepelu 8:1). Ki he “taloni ‘o e kelesi” ‘oku tau ‘unu’unu ki ai mo e loto pau’ia, "...ke tau ma‘u meesi, mo tau ta‘imālie ha kelesi ke tokoni mai.that We may receive mercy and find grace to help in time of need" (Hepelu 4:16).

"Ko ho taloni, ‘e ‘Otua, ‘Oku lauikuonga pea ta‘engata: Ko e sēpita ‘o faitotonu ko ha sēpita ia ‘a ho pule‘anga." (Ps. 45:6).

1 KINGS 22:10, 19

NOW THE KING OF ISRAEL AND JEHOSHAPHAT THE KING OF JUDAH WERE SITTING ON THEIR THRONES AND ALL THE PROPHETS WERE PROPHESYING BEFORE THEM AND MICAIAH SAID, "THEREFORE HEAR THE WORD OF THE LORD: I SAW THE LORD SITTING ON HIS THRONE, AND ALL THE HOST OF HEAVEN STANDING BESIDE HIM ON HIS RIGHT HAND AND ON HIS LEFT."

1 TU’I 22:10, 19

10 Pea ko e Tu‘i ‘Isileli mo Sihosafate ko e Tu‘i Siuta na‘a na ‘afio takitaha ‘i hono taloni kuo ‘ai hono teunga ‘i ha mala‘e ‘i he matanikolo ‘o Samēlia; pea ko e kau palōfita na‘e fai ‘enau palofisai ‘i hona ‘ao. 19 Pea fakatau folofola ‘e he tangata, ‘Io, ko ia koā! pe‘i fanongo ā ki he folofola ‘a Sihova. Ne u mamata kia Sihova ‘oku ‘afio ‘i hono taloni, mo e hōsitē kotoa ‘o langi ‘oku nau tutu‘u ai mei hono to‘omata‘u mo e to‘ohema.

Though kisse can refer simply to a chair or seat of honor for a priest (1 Sam. 1:9), most of the time it refers to a king's throne, or as a metaphor for regal or divine power. First Kings 22 presents a vivid contrast between earthly and heavenly thrones: two mortal kings each sit on a kisse, and the one immortal King sits on his. The earthly kings are encompassed by lying prophets (except Micaiah), while Yahweh has the heavenly host around him. He is the true King of whom all earthly kings are a faint, flawed, and often

false image.

The archangel Gabriel told Mary that God would give her Son "the throne of his father David" (Luke 1:32). In his ascension, as both king and high priest, he sat down "at the right hand of the throne of the Majesty in heaven" (Heb. 8:1). To that "throne of grace" we draw near with confidence, "that We may receive mercy and find grace to help in time of need" (Heb. 4:16).

"Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of uprightness" (Ps. 45:6).

 Murder for a Vineyard

Fakapoongi ke ma’u ‘a e Ngoue Vaine

1 King 21:2-3

AHAB SAID TO NABOTH, "GIVE ME YOUR VINEYARD, THAT I MAY HAVE IT FOR A VEGETABLE GARDEN, BECAUSE IT IS NEAR MY HOUSE, AND I WILL GIVE YOU A BETTER VINEYARD FOR IT; OR, IF IT SEEMS GOOD TO YOU, I WILL GIVE YOU ITS VALUE IN MONEY." BUT NABOTH SAID TO AHAB, "THE LORD FORBID THAT I

SHOULD GIVE YOU THE INHERITANCE OF MY FATHERS."

1 TU’I 21:2-3

2 Pea lea ‘a ‘Ēhapi kia Nēpote, ‘o pehē, Tuku mai mu‘a ho‘o ngoue vaine ma‘aku ngoue mohuku kai, he ‘oku hoko mo hoku fale: pea te u ‘atu ha ngoue vaine lelei hake mōno fetongi, pe te u ‘atu pa‘anga ki hono mahu‘inga, kapau ‘e lelei ia kiate koe. 3 Pea tali ‘e Nēpote kia ‘Ēhapi, Mole ke mama‘o ha‘aku foaki ‘a e tofi‘a ‘o ‘eku ngaahi kui ki he ‘afiona.

[LILIU FAKA-TONGA]

Ko e talanoa ‘o Nepote, ‘Ehapi mo Sisipeli na’e ‘ikai ko ha talanoa pe ia ‘o ha kelemi (ngoue vaine) pe ‘e taha. Ko e talanoa ia ‘o e Pule’anga ki he Noate. Ko e Nepote, ko e ‘Isileli mo’ui tonunga ia. ‘Oku ne tauhi ‘a ‘ene kelemi, ko hono tofi’a meia Sihova. Ko hono kelekele, ko e ki’i ‘Isileli - “He ko e ngoue vaine ‘a Sihova Sāpaoti” (‘Aisea 5:7). Hange pe ko e kaakaa’i mo fakapoongi ‘e ‘Ehapi mo Sisipeli (ko e ongo matu’a ‘i he tumutumu ‘o e kau fai kovi mo e fulikivanu ‘i he Fuakava Motu’a) ‘a Nepote, na’e pehee pe ‘a e hoko ‘a e lotu ‘aitoli mo e lingi totoo ke “kaiha’asi” ‘a ‘Isileli mei he ‘Otua. 

Ko e talanoa fakataataa ‘a Sisu ki he kau ngaue ‘i he ngoue vaine na’a nau ta ‘a e kau talafekau ‘a e tokotaha ‘a’ana ‘a e ngoue pea iku ‘o fakapoongi ‘a e fohaa, na’e to’o mei he talanoa fakaloloma ‘o Nepote mo ‘ene ngoue (Matiu 21:33-46). Ka ‘e ‘ikai mole ‘a e ngoue ‘a e ‘Otua ki ha kau ‘Ehapi mo ha kau Sisipeli. “Ko ia, ‘oku ou tala atu, ‘E to‘o meiate kimoutolu ‘a e Pule‘anga ‘o e ‘Otua, pea ‘e tuku ki ha kakai ‘oku fua ‘o taau mo ia” (Matiu 21:43) “ko e ‘ofa, ko e fiefia, ko e melino, ko e anga mokomoko, ko e anga‘ofa, ko e anga tonu, 23 ko e anga falala, ko e anga kātaki, ko e anga fakama‘uma‘u” (Kaletia 5:22-23).

Ngaue ‘iate kimautolu, Laumalie Ma’oni’oni, ke mau ngaue tonunga ‘i he ngoue vaine ‘a Sihova Sapaoti.

The story of Naboth, Ahab, and Jezebel is about much more than a single kerem ("vineyard"). It is the story, in brief, of the northern kingdom. Naboth is the faithful Israelite, honoring his kerem as an inheritance from the Lord. His land is a mini-Israel, "the kerem of the LORD of hosts" (Isa. 5:7). Just as Ahab and Jezebel - top candidates for the most dastardly duo in the OT - used lies and murder to steal the vineyard from Naboth, so by idolatry and bloodshed corrupt rulers have "stolen" Israel from her Lord.

Jesus' parable of the vineyard workers who beat the owner's servants and finally murdered his son is likely inspired by the story of Naboth's vineyard (Matt. 21:33-46). But in spite of Ahabs and Jezebels, the Lord will have his crop. "The kingdom of God will be ... given to a people producing its fruits" (v. 43) of "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, [and] self-control" (Gal. 5:22-23).

Work in us, Holy Spirit, that we may work faithfully in the vineyard of the Lord of hosts.

 Dressed to Prophesy 

Fakateunga ki he Malanga faka-palofita

1 KINGS 19:19

SO [ELIJAH] DEPARTED FROM THERE AND FOUND ELISHA THE SON OF SHAPHAT, WHO WAS PLOWING WITH TWELVE YOKE OF OXEN IN FRONT OF HIM. AND HE WAS WITH THE TWELFTH. ELIJAH PASSED BY HIM AND CAST HIS CLOAK UPON HIM.

1 TU’I 19:19

Pea ne fononga mei ai, ‘o ne ma‘u ‘a ‘Ilaisa foha ‘o Sāfati ‘oku fai ‘ene palau ‘aki ha taulua‘i pulu ‘e hongofulu mā ua, ‘oku nau fakaholo atu, kae ‘i mui ia mo hono hongofulu mā ua; pea laka ange ‘a ‘Ilaisiā, ‘o ne lī ange ki ai hono pulupulu.

[LILIU FAKA-TONGA]

Ko hono fakahoko mai ‘e Matiu ‘a Sione Papitaiso, na’a ne pehee "ko e kofu ‘o Sione…na‘e ngaohi mei he fulufulu‘i kāmeli, pea fakama‘u leta ‘i hono kongaloto” (Matiu 3:4). Hange ‘oku ngali kehe ‘a e fakamatalaa. Ko ha na’e fakamatala’i pehe’i mai ai hono teunga? Ko e founga pe eni ‘a Matiu ‘o ‘ene talamai, ko Sione ‘a e “‘Ilaisiaa” na’e kikite’i ‘e Malakai (Malakai 4:5), he na’e teunga pehee mo ‘Ilaisiaa; “Ko e tangata fulufulu, mo no‘o leta ; Pea me‘a mai ‘e ia, Tā ko e Tisipī ko ‘Ilaisiā” (2 Tu’i 1:8). Na’e fakateunga ‘a Sione ke malanga faka-palofita. Na’e ‘i ai mo e teunga ‘o ‘Ilaisiaa, ko e ‘atileti (pulupulu), ‘a ee na’a ne li ange kia ‘Ilaisa ‘i hono ui ia (1 Tu’i 19:19). Ko e pulupulu eni, fakamavaeua’aki ‘a e vai Soatani pea na’e li hifo ki ai mei he saliote afi ‘i hono ‘ohake ‘o ‘Ilaisiaa ki langi (2 Tu’i 2:13). Ko e ‘atileti, na’e toe ngaue’aki ‘e ha ni’ihi kehe ‘o e kau palofita (Sakalaia 13:4).

Na’e mavahe ‘a ‘Ilaisiaa kae hoko mai ‘a ‘Elaisa; Na’e mavahe ‘a Sione kae hoko mai ‘a Sisu; ka na’e ‘ikai ke ma’u ‘e Sisu ha pulupulu meia Sione. Na’e ma’u ‘e Sisu ha me’a na’e fungani ange: ko e hala tokolelei ne tokateu ‘e he fakamelomelo. Ko Sione ‘a e le’o na’e kalanga ‘i he toafa, ke teuteu ‘a e pule’anga ‘o e Misaia; ‘a e sevaniti falengamamahi, na’e hu’i hono teunga fakamatelie ‘i he funga kolosi, ka ne fakateunga ‘a e fa’ahinga ‘o e tangata ‘aki ‘a e kofu ‘o e mo’ui ta’engata. 

Fakateunga kimautolu, ‘Eiki, ‘i he ngaahi kofu kuo lanu ‘i ho ta’ata’a, pea mau ma’a mo ta’e’ila ‘i ho ‘ao.

When Matthew introduces us to John the Baptist, he says he "wore a garment of camel's hair and a leather belt around his waist" (3:4). That seems odd. Why bother to describe his attire? This is Matthew's indirect way of making us aware that John is the "Elijah" whom Malachi prophesied (4:5), for Elijah too "wore a garment of hair, with a belt of leather about his waist" (2 Kings 1:8). John was dressed to prophesy. Elijah also wore an adderet ("mantle" or "cloak"), which he threw over Elisha when he called him (1 Kings 19:19), with which Elijah parted the Jordan and which he dropped for Elisha when the chariot whisked him up to heaven (2 Kings 2:13). An adderet was evidently worn by other prophets as well (Zech. 13:4).

Elijah gave way to Elisha, John gave way to Jesus, but Jesus inherited no mantle from John. He inherited something better: the smooth way prepared for him by this  forerunner. John, the voice crying in the wilderness, readied the nation for the Messiah, who, stripped bare on the cross, would clothe humanity with the raiment of life.

Deck us out in white garments, dear Lord, that we might appear pure and spotless before you.

 A Still, Small Voice

Ko ha kihi’i Le’o Vanavanaiki

1 KINGS 19:11-12

BEHOLD, THE LORD PASSED BY, AND A GREAT AND STRONG WIND TORE THE MOUNTAINS AND BROKE IN PIECES THE ROCKS BEFORE THE LORD, BUT THE LORD WAS NOT IN THE WIND. AND AFTER THE WIND AN EARTHQUAKE, BUT THE LORD WAS NOT IN THE EARTHQUAKE. AND AFTER THE EARTHQUAKE A FIRE, BUT THE LORD WAS NOT IN THE FIRE. AND AFTER THE FIRE THE SOUND OF A LOW WHISPER.

1 TU‘I 19:11-12

11 Pea ne folofola mai, Hū ki tu‘a, ‘o tu‘u ‘i he mo‘unga ‘i he ‘ao ‘o Sihova. Pea ‘iloange na‘e hā‘ele ange ‘a Sihova, pea ko e matangi lahi mo mālohi na‘a ne have‘i ‘a e mo‘unga, mo fahi ‘a e ngaahi makatu‘u, ‘i he ‘ao ‘o Sihova; ka na‘e ‘ikai ‘i he matangi ‘a Sihova: pea hili ‘a e matangi na‘e mofuike; ka na‘e ‘ikai ‘i he mofuike ‘a Sihova: 12 pea hili ‘a e mofuike ko e afi; ka na‘e ‘ikai ‘i he afi ‘a Sihova: pea hili ‘a e afi ko e le‘o na‘e ngananganaiki mai.

[LILIU FAKA-TONGA]

Kapau te tau fili ha teunga ma’ae ‘Otua Mafimafi, mahalo te tau fili ha teunga ngingila mo fakalangilangi ke hoa mo e ‘Otua Lahi. Pea ‘i he konga tohi ‘o e ‘aho ni, na’e ‘omi ha ngaahi teunga (ha’ele mai ‘a Sihova) ‘o faka’ali’ali mai kia ‘Ilaisiaa - ko ha matangi lahi mo malohi, mofuike, pea mo e afi - ka na’e ‘ikai pe. Na’e ‘ikai fe’unga ‘a e teunga ko eni. Pea na’e toki hoko mai ha kolo tamaha’a taka: le’o (kolo) na’e angavaivai (tamaha’a) pea kihi (taka). ‘Oku liliu ‘i he paaki fakapapalangi ko e “ko ha ki’i le’o vanavanaiki.” Pea neongo pe ko e ha ha liliu lea ‘e ngaue’aki, ko e ki’i le’o ko eni, na’e si’isi’i fau ki he tu’unga ope atu ‘o e ‘Otua.

Ko e me’a mahu’inga ia ke tau tokanga’i. Na’e tatali ‘a ‘Ilaisiaa ki he ‘Otua ke ne fai ha ngaue lahi mo fakaofo. Na’e ne nofo tailiili mo ngali tuenoa. Toki fanafana mai ‘a e le’o ‘o e ‘Otua, “Ko au eni pea ‘oku ‘i ai ‘eku kakai ‘oku nau tokolahi, ko e toko fituafe, hange pe ko koe.” ‘Io, na’a mo e ngaahi ‘aho ni, ‘oku kei toi mai pe ‘a e ‘Otua ‘i he ngaahi me’a iiki mo vaivai; ko e vanavanaiki ‘o ‘Ene Folofola, mo e papitaiso mo e tepile ‘o ‘ene ‘ohomohe. ‘Oku fakapuli mai ‘a e ‘Otua ‘i he “ki’i le’o vanavanaiki” ‘o Kalaisi ne kalusefai pea toetu’u.

‘Eiki Sisu, foaki mai ha mata ke u sio ki ho’o ngaahi ngaue, mo ha telinga ke u fanongo ki ho’o Folofola, ‘a e ngaahi potu ta’e’amanekina.

If we were to pick out the Almighty's clothes, we'd probably select something flashy and grandiose, worthy of a deity. Several outfits are promenaded before Elijah-a great wind, earthquake, fire-but none of these fit. All three were oversized. Then came the qol d'mamah daqqah: a voice (qol) that was still (d'mamah) and thin (daqqah) -the KJV's "still, small voice." However we translate it, this voice seems too miniscule for God's magnificent frame.

And that's the point. Elijah is pining for God to do something big and showy. He's panicky, thinking he alone is left. In a barely audible whisper, God says, "I've got this. In fact, I have seven thousand more followers, just like you." Still today, the Lord hides in the little, the lowly, the quiet of his Word, his baptism, his meal. The great God still conceals himself in the "still, small voice" of Christ crucified and risen for you.

Lord Jesus, give us eyes to see your works, and ears to hear your Word, where we least expect it.