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Bible > Commentaries > Isaiah 58:12
◄ Isaiah 58:12 ►
And they that shall be of you shall build the old waste places: you shall raise up the foundations of many generations; and you shall be called, The repairer of the breach, The restorer of paths to dwell in.
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(12) Shall build the old waste places.—The prophet contemplates primarily the restoration of the public and private buildings of Jerusalem, but the words have obviously a wider spiritual application.
The foundations of many generations—i.e., those that had been lying in ruins, with no superstructure, for even a longer period than the seventy years of exile.
Thou shalt be called . . .—This was to be the special work, and was to constitute the enduring fame, of the new Israel.
Paths to dwell in—i.e., the streets of the city shall be once more flanked with houses on either side, and not merely roads from one point to another.
58:3-12 A fast is a day to afflict the soul; if it does not express true sorrow for sin, and does not promote the putting away of sin, it is not a fast. These professors had shown sorrow on stated or occasioned fasts. But they indulged pride, covetousness, and malignant passions. To be liberal and merciful is more acceptable to God than mere fasting, which, without them, is vain and hypocritical. Many who seem humble in God's house, are hard at home, and harass their families. But no man's faith justifies, which does not work by love. Yet persons, families, neighbourhoods, churches, or nations, show repentance and sorrow for sin, by keeping a fast sincerely, and, from right motives, repenting, and doing good works. The heavy yoke of sin and oppression must be removed. As sin and sorrow dry the bones and weaken the strongest human constitution; so the duties of kindness and charity strengthen and refresh both body and mind. Those who do justly and love mercy, shall have the comfort, even in this world. Good works will bring the blessing of God, provided they are done from love to God and man, and wrought in the soul by the Holy Spirit.
And they that shall be of thee - They that spring from thee; or thy people.
Shall build the old waste places - Shall repair the old ruins, and restore the desolate cities and fields to their former beauty. This language is taken from the condition of Judea during the long captivity at Babylon. The land would have been desolated by the Chaldeans, and lain waste for a period of seventy years. Of course all the remains of their former prosperity would have gone to decay, and the whole country would be filled with ruins. But all this, says the prophet, would be restored if they were obedient to God. and would keep his law. Their descendants would be so numerous that the land would be entirely occupied and cultivated again, and cities and towns would rise with their former beauty and magnificence.
Thou shalt raise up the foundations of many generations - That is, the foundations which had endured for generations. The word 'foundations' here (מוסד môsâd), means properly the foundation of a building, that is, on which a building rests. Here it means the foundation when that alone remains; and is equivalent to ruins. The Hebrew phrase translated 'of many generational' (דור־ודור dôr-vâdôr, generation and generation), is equivalent to one generation after another, and is the usual form of the superlative degree. The exact amount of time is not designated; but the phrase is equivalent to a long time - while one generation passes away after another. Vitringa applies this to the gospel, and supposes that it means that the church, after long decay and desolation, would rise to its former beauty and glory. The promise is indeed general; and though the language is taken from the recovery of Palestine from its ruins after the captivity, yet there can be no objection to applying it in a more general sense, as teaching that the people of God, if they are faithful in keeping his commandments, and in manifesting the spirit which becomes the church, will repair the ruins which sin has made in the world, and rebuild the wastes and the desolations of many ages.
Sin has spread its desolations far and wide. Scarce the foundations of righteousness remain in the earth. Where they do remain, they are often covered over with ruined fragments, and are surrounded by frightful wastes. The world is full of the ruins which sin has caused; and there could be no more striking illustration of the effects of sin on all that is good, than the ruins of Judea during the seventy years of exile, or than those of Palmyra, of Baalbec, of Tyre, of Ephesus, and of Persepolis, at present. It is for the church of God to rebuild these wastes, and to cause the beauties of cultivated fields, and the glories of cities rebuilt, to revisit the desolate earth; in other words, to extend the blessings of that religion which will yet clothe the earth with moral loveliness, as though sin had not spread its gloomy and revolting monuments over the world.
And thou shalt be called - The name which shall appropriately designate what you will do.
The repairer of the breach - Lowth, 'The repairer of the broken mound.' The phrase properly means, 'the fortifier of the breach;' i.:e:, the one who shall build up the breach that is made in a wall of a city, either by the lapse of time, or by a siege.
The restorer of paths to dwell in - Lowth and Noves render this, 'The restorer of paths to be frequented by inhabitants.' The Septuagint renders it, 'And thou shalt cause thy paths to rest in the midst of thee;' and Jerome. Avertens semitas in quietem - 'Turning the paths into rest,' which the Jewish exposition explains to mean, 'Thou shalt build walls so high that no enemy can enter them.' So Grotius renders it, 'Turning thy paths to rest;' that is, thou shalt leave no way of access to robbers. The Chaldee renders it, 'Converting the wicked to the law.' The common English version has probably expressed correctly the sense. The idea is, that they would repair the public highways which had long lain desolate, by which access was had to their dwelling-places. It does not mean, however, that the paths or ways were to be places in which to dwell, but that the ways which led to their dwelling-places were to be restored, or repaired. These roads, of course, in the long desolations would be ruined. Thorns, and brambles, and trees would have grown upon them; and having been long neglected, they would be impassable. But the advantages of a free contact from one dwelling and one city to another, and throughout the land, would be again enjoyed. Spiritually applied, it means the same as the previous expression, that the church of God would remove the ruins which sin has caused, and diffuse comfort and happiness around the world. The obstructed and overrun paths to a quiet and peaceable dwelling on earth would be cleared away, and the blessings of' the true religion would be like giving free and easy access from one tranquil and prosperous dwelling-place to another.
12. they … of thee—thy people, the Israelites.
old waste places—the old ruins of Jerusalem (Isa 61:4; Eze 36:33-36).
foundations of many generations—that is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (Isa 61:4), "the former desolations"; and in the preceding clause here, "the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on the Gentile world (Am 9:11, 12; Ac 15:16, 17).
be called—appropriately: the name truly designating what thou shalt do.
breach—the calamity wherewith God visited Israel for their sin (Isa 30:26; 1Ch 15:13).
paths to dwell in—not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [Maurer].
They that shall be of thee, i.e. either,
1. A remnant of thee among the captivity, that shall be as persons raised from the dead; or,
2. Thy posterity, expressed thus, because they sprang or proceeded from them.
The old waste places, Heb. wastes of eternity, i.e. which have lain long waste; for holam doth not always signify what is bounded by no time, but what respects a long time, looking either forward, as Genesis 13:15 Exodus 21:6, or backward, as here, viz. the space of seventy years, and so may truly be rendered the wastes of an age. By waste places he means the city and temple, with cities and places adjacent, turned as it were all into a waste, or wilderness, void and untilled, and which was done not only by Nebuchadnezzar king of Babylon, but by Sennacherib also, and the other kings of Assyria. They had lain so long desolate, that the foxes inhabited them instead of men, Lamentations 5:18. And it was turned so much into a desert, that they were forced to fight with the beasts that possessed it to get their food, Lamentations 5:9.
The foundations of many generations; either the foundations that were laid many generations ago, as those of Jerusalem, which was not only built, but was the head of a kingdom, in the days of Melchizedek, who was king thereof in the days of Abraham, as appears, Genesis 14:18; if that Salem were Jerusalem, as is generally agreed, and Josephus writes, lib. 1. Antiquit. cap. 10; who was born about the three hundredth year after the flood: the superstructures were now destroyed, viz. of Jerusalem, and divers other cities. Or, that shall continue for many generations yet to come.
Thou shalt be called; thou shalt be honoured with this title, as we use to say the father of our country, i.e. deservedly so called, because thou art so; the like phrase Isaiah 48:8.
The repairer of the breach: breach is put here collectively for breaches, which were made by God's judgment breaking in upon them in suffering the walls of their towns and cities to be demolished, and their state broken, Isaiah 5:5.
The restorer of paths; such a one was Moses, Psalm 106:23. And this tends to the same sense with the former expression, because men were wont to make paths over those breaches, to go the nearest way. Or it may more particularly point at the recovering of the ancient paths, and bringing them into their wonted course, which were either those chief streets through the gates of the cities, or other lanes out of those streets, which were now forgotten and lost, partly by being covered with rubbish, and partly by those shorter paths that were trod and made over the breaches; such a restorer of paths was Nehemiah, Nehemiah 6:1. And we read of the several repairers he made use of, Ne 3. Or those paths that leads from city to city, which being now laid desolate, and uninhabited, were grown over with grass and weeds, for want of travellers, or safety of travelling, (of something a like case we read in the time of the judges, Judges 5:6,7) and so lost as in a wilderness, wherein there is no way; and by building up those cities again the several paths leading to them would be restored.
To dwell in; these accommodations being all recovered, their ancient cities might be fit to be reinhabited.
And they that shall be of thee shall build the old waste places,.... As the cities in Israel and Judea, which had been long laid waste by the Assyrians and Chaldeans, were rebuilt by those of the Jewish nation, who returned from the captivity of Babylon, to which there is at least an allusion; and as the church of God, the tabernacle of David, which was fallen down, and had lain long in ruins, through corruptions in doctrine and worship, to the times of Christ, when the apostles, who were of the Jews, those wise masterbuilders, were instruments of raising it up again, and repairing its ruins: so, in the latter day, "the waste places of the world" (n), as the words may be rendered, shall be built by a set of men, that shall be of the church of God, who shall be instruments in his hand of converting many souls, and so of peopling it with Christians; such places as before were desolate, where before there was no preaching of the word, no administration of ordinances, nor any Gospel churches:
thou shalt raise up the foundations of many generations; either such foundations as have been razed up, and lay so for ages past; or raise up such as shall continue for generations to come. It may allude to the raising the foundations of the city and temple of Jerusalem; but rather refers to the founding of churches in Gospel times, which, as it was done in the first times of it by the apostles in the Gentile world, so shall be again in the latter day, which will continue for many ages:
and thou shalt be called the repairer of the breach, and the restorer of paths to dwell in; that is, the church and her builders, that shall be of her, shall be so called; the Jews and Gentiles will be converted in great numbers, and coalesce in the same Gospel church state, and so the breach between them will be repaired. Christians of various denominations, who now break off and separate one from another, will be of the same sentiment and judgment in doctrine and discipline; they shall see eye to eye, and cement together, and all breaches will be made up, and there will be no schism in the body; and they shall dwell together in unity, and walk in the same paths of faith and duty, of truth and holiness; and such who will be the happy instruments of all this will have much honour, and be called by these names.
The Targum is,
"they shall call thee one that confirms the right way, and converts, the ungodly to the law.''
(n) "desolata seculi", Munster, Vatablus, Vitringa; "deserta seculi", Pagninus, Montanus.
And they that shall be of thee shall build the old {n} waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
(n) Signifying that of the Jews would come such as would build again the ruins of Jerusalem and Judea: but chiefly this is meant of the spiritual Jerusalem, whose builders were the Apostles.
12. Comp. ch. Isaiah 61:4, Isaiah 49:8. The importance attached to the restoration of the ruined places shews that what the prophet has in view is chiefly the recovery of temporal and political prosperity. It may also throw some light on the date of the prophecy. The description of the ruins as "ancient" suggests a period considerably later than the Exile (which only lasted half a century), although the argument is not one that can be rigorously pressed.
they that shall be of thee] Strictly "some of thee." Weir and Cheyne emend the text and read "thy children" (בניך for ממך). König on the other hand (Syntax, p. 37) suggests a change of the verb (reading ונבנו): "and the wastes shall be built by thee."
the old waste places] Better, the ancient ruins (Isaiah 44:26).
the foundations of many generations] might mean places which had been founded many generations back, but the correspondence with ch. Isaiah 61:4 seems to shew that foundations which have lain waste for many generations are referred to.
The repairer of the breach &c.] The restoration of the walls and highways will be an achievement by which the community is remembered.
paths to dwell in] Cf. Job 24:13.
Verse 12. - They that shall be of thee shall build the old waste places. Thy descendants shall restore all that has fallen into decay in Israel, whether it be cities or customs. They shall restore "breaches" of every kind, and bring back the old paths for thee to walk in. The restoration of the ruined cities of Judah may be glanced at, but is far from exhausting the writer's meaning (comp. Isaiah 61:4).
Whilst the people on the fast-day are carrying on their worldly, selfish, everyday business, the fasting is perverted from a means of divine worship and absorption in the spiritual character of the day to the most thoroughly selfish purposes: it is supposed to be of some worth and to merit some reward. This work-holy delusion, behind which self-righteousness and unrighteousness were concealed, is met thus by Jehovah through His prophet: "Can such things as these pass for a fast that I have pleasure in, as a day for a man to afflict his soul? To bow down his head like a bulrush, and spread sackcloth and ashes under him - dost thou call this a fast and an acceptable day for Jehovah? Is not this a fast that I have pleasure in: To loose coils of wickedness, to untie the bands of the yoke, and for sending away the oppressed as free, and that ye break every kind of yoke? Is it not this, to break thy bread to the hungry, and to take the poor and houseless to thy home; when thou seest a naked man that thou clothest him, and dost not deny thyself before thine own flesh?" The true worship, which consists in works of merciful love to one's brethren, and its great promises are here placed in contrast with the false worship just described. הכזה points backwards: is such a fast as this a fast after Jehovah's mind, a day on which it can be said in truth that a man afflicts his soul (Leviticus 16:29)? The ה of הלכף is resumed in הלזה; the second ל is the object to תּקרא expressed as a dative. The first ל answers to our preposition "to" with the infinitive, which stands here at the beginning like a casus absol. (to hang down; for which the inf. abs. הכפוף might also be used), and as in most other cases passes over into the finite (et quod saccum et cinerem substernit, viz., sibi: Ges. 132, Anm. 2). To hang down the head and sit in sackcloth and ashes - this does not in itself deserve the name of fasting and of a day of gracious reception (Isaiah 56:7; Isaiah 61:2) on the part of Jehovah (ליהוה for a subjective genitive).
Isaiah 58:6 and Isaiah 58:7 affirm that the fasting which is pleasant to Jehovah consists in something very different from this, namely, in releasing the oppressed, and in kindness to the helpless; not in abstinence form eating as such, but in sympathetic acts of that self-denying love, which gives up bread or any other possession for the sake of doing good to the needy.
(Note: The ancient church connected fasting with almsgiving by law. Dressel, Patr. Ap. p. 493.)
There is a bitter irony in these words, just as when the ancients said, "not eating is a natural fast, but abstaining form sin is a spiritual fast." During the siege of Jerusalem by the Chaldeans a general emancipation of the slaves of Israelitish descent (who were to be set free, according to the law, every three years) was resolved upon and carried out; but as soon as the Chaldeans were gone, the masters fetched their liberated slaves back into servitude again (Jeremiah 34:8-22). And as Isaiah 58:6 shows, they carried the same selfish and despotic disposition with them into captivity. The זה which points forwards is expanded into infin. absolutes, which are carried on quite regularly in the finite tense. Mōtâh, which is repeated palindromically, signifies in both cases a yoke, lit., vectis, the cross wood which formed the most important part of the yoke, and which was fastened to the animal's head, and so connected with the plough by means of a cord or strap (Sir. 30:13; 33:27).
(Note: I have already observed at Isaiah 47:6, in vindication of what was stated at Isaiah 10:27, that the yoke was not in the form of a collar. I brought the subject under the notice of Prof. Schegg, who wrote to me immediately after his return from his journey to Palestine to the following effect: "I saw many oxen ploughing in Egypt, Palestine, Syria, and the neighbourhood of Ephesus; and in every case the yoke was a cross piece of wood laid upon the neck of the animal, and fastened to the pole of the plough by a cord which passed under the neck of the animal.")
It is to this that אגדּות, knots, refers. We cannot connect it with mutteh, a state of perverted right (Ezekiel 9:9), as Hitzig does. רצוּצים are persons unjustly and forcibly oppressed even with cruelty; רצץ is a stronger synonym to עשׂק (e.g., Amos 4:1). In Isaiah 58:7 we have the same spirit of general humanity as in Job 31:13-23; Ezekiel 18:7-8 (compare what James describes in James 1:27 as "pure religion and undefiled"). לחם (פרשׂ) פרץ is the usual phrase for κλᾶν (κλάζειν) ἄρτον. מרוּדים is the adjective to עניּים, and apparently therefore must be derived from מרד: miserable men who have shown themselves refractory towards despotic rulers. But the participle mârūd cannot be found elsewhere; and the recommendation to receive political fugitives has a modern look. The parallels in Lamentations 1:7 and Lamentations 3:19 are conclusive evidence, that the word is intended as a derivative of רוּד, to wander about, and it is so rendered in the lxx, Targ., and Jerome (vagos). But מרוד, pl. מרוּדים, is no adjective; and there is nothing to recommend the opinion, that by "wanderers" we are to understand Israelitish men. Ewald supposes that מרוּדים may be taken as a part. hoph. for מוּרדים, hunted away, like הממותים in 2 Kings 11:2 (Keri המּמתים); but it cannot be shown that the language allowed of this shifting of a vowel-sound. We prefer to assume that מרוּדים (persecuted) is regarded as part. pass., even if only per metaplasmum, from מרד, a secondary form of רוּד (cf., מכס, מלץ, מצח, makuna). Isaiah 58:7 is still the virtual subject to אבחרהוּ צום. The apodosis to the hypothetical כּי commences with a perf. consec., which then passes into the pausal future תתעלּם. In hsilgnE:egaugnaL\&מבשׂרך (from thine own flesh) it is presupposed that all men form one united whole as being of the same flesh and blood, and that they form one family, owing to one another mutual love.
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L'Oréal Paris Canada Turns To Céline Dion As Global Spokesperson
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Sheep's Clothing 3
Sheep's Clothing
False Teaching | Discernment | The World | Moral Relativism
2 Peter 2 | Jude 1 | 2 Corinthians 10 | 1 Corinthians 4
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https://www.buzzsprout.com/1766162/8407314-sheep-s-clothing-3-david-eiffert.mp3
Series Intro
Well by your handout I'm sure you can see that we're in week 3 (which is the final week) of a series that I have entitled 'Sheep's Clothing'. And it's this brief series has been very dense. And it's been good, but it's like eating too much steak. After awhile you think 'Man, this is good but I need a break!' - And so I'm sorry that these messages are so dense, there's just so much that God is doing inside of me right now that I just want to get to you.
Humbly And as I've said before, I come to this series in particular, very humbly. And I have worked hard in preparation of this series to speak on these subjects at the right level. Where I am not SO pointed as to be disrespectful, while at the same time not being so vague where I'm not saying anything.
Labored It's important to me that you understand that I have labored over these sermons. I have never spend as much time away from my family to prepare a series than I have with this one.
We live in a world where the diversity of opinion is extreme.
Where even within a family, there is a tremendous variety of opinion and conviction about all kinds of different things.
Illustration- Three Christs Psych Experiment
I wonder if any of you have heard of the Three Christs of Ypsilanti (ip-suh-lan-tee)
In 1959 there was an experiment conducted by a socialogist by the name of "Milton (Roak-EE-ACK) in (ip-suh-lan-tee) State Hospital in Michigan.
The experiment was on a group of three paranoid schizophrenics where they housed three men who all believed themselves to be Jesus Christ together for two years. What they were trying to do was to pull them out of irrational belief. The three men, named Joseph Cassel, Clyde Benson, and Leon Gabor, ranged in age from their late thirties to early seventies. So these men were always fighting about which of them was Jesus. The experiment was unsuccessful. At the end of the study, all 3 men still believed themself to be Jesus Christ and had written the other 2 off as having a mental disability.
We live in a time where it is becoming clear that not everyone can be right. While it's certainly possible that everyone can be wrong, it's not possible for everyone to be right.
We live in a time where competing ideologies make competing truth claims. Where it is intellectually dishonest to pretend like both can be true. Because absolute truth claims are by nature exclusive. For example: If we believe in the God of the Bible, the belief that 'there is no God' cannot also be true. It must be false.
The world has responded to this issue by attempting to change the very nature of truth. Where we take objective truth and cram as much as we possibly can into subjective truth. The world says "Well instead of option A or Option B being true, maybe option A is true for you and option B is true for me."
Which of course works just fine when you're talking about 'what's the best movie of all time' or "Does Cilantro taste good or not" - In those cases, subjective truth is absolutely fine.
But when it comes to issues of objective reality, physics, science, faith and morality - Subjective truth is not an option.
Things are either true or false. They cannot be both.
Planet Earth - It's either round or flat
Gravity - It either exists or it doesn't
God - He either exists or he doesn't
Jesus - Was either God or he wasn't
Murder - Is either wrong or it isn't.
People who reject absolute, objective truth will bounce off the bible. The bible has absolutely no issue with telling you what is and is not of God, and what is and is not acceptable for mankind.
Discernment And so that of course comes back to the idea of discernment. And that's really what this series is about: discernment. Because there has never been a time in my lifetime where discernment is more needed than it is right now. And discernment is not just a feeling you get, it's also wisdom that is gained through discipleship to Jesus and the wisdom he provides in scripture.
Feedback I've actually been pleasantly surprised at how positive the feedback has been for this series. From all kinds of different people. And it clearly speaks to the fact that many of you have been in the same place that I've been in lately, which is a place of feeling like it's getting harder and harder to tell who I'm supposed to listen to and who I'm not supposed to listen to.
Study for Yourself And we're concluding this series this morning, but I wanted to tell you that there is so much more to be studied about this topic. I wanted to encourage you if you're interested in it, to study it out yourselves. Start reading through the epistles, those are the big chunk of books in the New Testament beginning in Romans and ending in Jude. It's a great study. Did you know that scripture teaches to not just take what I say but to study it for yourselves?
Now the Berean Jews were of more noble character than those in Thessalonica, (ok so a certain group is more noble than another group. Why?) for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. (Acts 17:11)
Interesting. Here we read about this group of new Christians that Paul is disciplining, and it says they were of noble character, because they listened to what Paul said, but then they went to the scriptures to double-check him.
Isn't that great that scripture teaches you to do that? To test a preachers words against scripture to make sure what we say is true?
So in this series, we've been reading a number of scriptures that are awfully gloomy and doomy.
We've been reading a number of scriptures of destruction and judgement, and heresy.
A lot of people get really turned off by these parts of the Bible.
But I want you to remember that very often the most loving thing to do is to warn, and the most positive thing you can do is be negative. Sometimes the most positive thing you can do is be negative. Positive Negativity.
Red Asphalt Illustration
I'm sure many of you remember "Drivers Ed" - I know some of you took it as part of high school, other people like me went to "McGinnis School of Driving". Well I don't remember a whole lot about those classes, but I do remember a series of videos that we watched call 'Red Asphalt' movies. Please someone tell me they remember these movies. Well these were short 'movies' (if you can call them that) that were made by the California Highway Department, the first one coming out all the way back in 1964, and leading up to 'Red Asphalt 5' in 2006.
Well they knew, just like we all know (and it's statistically proven), that we as 15 and 16-year-olds, we were about to drive had no idea of the destruction a careless driver could do. So they subject us pictures and videos of dead, mutilated, decapitated bodies, hanging out of vehicles. What's the purpose of that? Well, it crammed discretion into our souls. All the 15 year old punks in that room who are just thinking "Give me that license and I'm just gonna be pedal to the metal 24/7" - It was a warning. It was good for us.
Well certain parts of scripture is like a cosmic Driver's Ed film.
Let me give you a few examples:
But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. (2 Peter 2:1)
Many will follow their depraved conduct and will bring the way of truth into disrepute. (2 Peter 2:2)
In their greed these teachers will exploit you with fabricated stories. Their condemnation has long been hanging over them, and their destruction has not been sleeping. (2 Peter 2:3)
But these people blaspheme in matters they do not understand. They are like unreasoning animals, creatures of instinct, born only to be caught and destroyed, and like animals they too will perish. (2 Peter 2:12)
They will be paid back with harm for the harm they have done. Their idea of pleasure is to carouse in broad daylight. They are blots and blemishes, reveling in their pleasures while they feast with you. (2 Peter 2:13a)
These people are springs without water and mists driven by a storm. Blackest darkness is reserved for them. (2 Peter 2:17)
For they mouth empty, boastful words and, by appealing to the lustful desires of the flesh, they entice people who are just escaping from those who live in error. (He's saying they entice new Christians) (2 Peter 2:18)
Of them the proverbs are true: "A dog returns to its vomit," and, "A sow (a sow is a mother pig) that is washed returns to her wallowing in the mud." (2 Peter 2:22)
For certain individuals whose condemnation was written about long ago have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord. (Jude 4)
Though you already know all this, I want to remind you that the Lord at one time delivered his people out of Egypt, but later destroyed those who did not believe. (Jude 5)
And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day. (Jude 6)
In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. (Jude 7)
Yet these people slander whatever they do not understand, and the very things they do understand by instinct—as irrational animals do—will destroy them. (Jude 10)
So who are these men talking about? Well they are talking about people who appear to be speaking the truth, but are actually bringing error into Christ's Church.
Jesus would call them 'Wolves in Sheep's Clothing' in the Matthew 7. They are teachers who appear to be agents of light but are agents of darkness. People who appear to be there to serve and care for the flock, but are really there to destroy it. And that, to me at least, feels quite harsh.
D.A. Carson (who's a great New Testament theologian, wrote of these passages:
"If we are embarrassed by the force of the Apostles' denunciation, our embarrassment may only be testimony to the degree by which we have departed from the apostolic gospel."
What's he saying? He's saying that if it embarrasses us that the Apostles call some in the church who claim to be Christian false apostles, deceitful workers who are headed for destruction, and if we think that's a little much, it only indicates how far we have drifted from the true gospel message.
It has always been the work of the devil to infiltrate Christian communities with people who say they speak for God when they do not. He is always at work assaulting the truth with error.
And, frankly, no time, no teacher, no preacher and no church is going to be exempt from the enemy's attack on the truth.
"Will" You'll notice that many of the verses in the NT are clearly prophetic. "WILL" arise, WILL increase, so these warnings are about their day, but they're even MORE so about our day. it's talking about OUR day.
Very popular Scripture warns that false teachers will be very popular. Which of course they are. Why will they be so popular? Why will so many follow them? Many reasons, but one big one that scripture teaches is: Because false teachers allow people to simultaneously embrace Christ and sin.
How can you tell? And so the question then becomes "How exactly can you tell?" - It seems like a lot of people are being the voice of the Lord right now, and it sure feels like a lot of them are disagreeing with each other, so what voices am I supposed to listen to and which voices and I supposed to reject.
Luckily for us, scripture has a great deal to say about how we are able to discern the voice of truth from the voice of error.
And in particular there's this brilliant section of 2 Corinthians 10 where Paul is comparing himself with the false teachers of his day. And in so speaking he gives to us some very observable criteria for how you can identify the true man of God, as opposed to the false. There were these false teachers calling themselves apostles of Christ and they had come to the Corinthian church. And interestingly, they came into Corinth after Paul had left, when the "coast was clear" so to speak. Satan wanted to use them to destroy the church and damage the gospel. And the Corinthian church had accepted these false teachers as true teachers. And that certainly seems surprising because Paul had personally ministered to the Corinthian church, in person, for almost 2 years. But that really speaks of the subtle nature of Satan's deception.
And the series in centered around these 10, yes 10 tests that will help us identify true teachers and false teachers.
We've gotten through 6 of them. Just to review:
Last 2 Weeks Review
Does their teaching and their life model intimacy with Christ? The true teacher is going to practice what they preach. They're going to not just talk about the way of Jesus, they're going to live it.
Do they speak the truth or only what you want to hear? We don't balance truth and love because they're not in competition. The true teacher who loves you will tell you the truth even when they know it's not what you want to hear.
Are they being pastored themselves or are they a "Lone Ranger"? All spiritual fathers must first be sons. The biblical example set by the early church is clear: Pastors are IN authority, while also being UNDER authority themselves.
Do they trust in God's power or their personality? Character trumps Charisma every time. The true teacher will lean on God's power and wisdom not their ability to work a crowd.
Do they show respect or disrespect to the ministries of others? The Kingdom of God is not like the world. We don't operate through competition. We rejoice with and bless other ministries and churches in their gospel work.
Are they content with the scope of their calling? The true teacher doesn't let their own desire for success compromise their integrity or faithfulness to that which they're called.
Let's read these verses one final time:
You are judging by appearances. If anyone is confident that they belong to Christ, they should consider again that we belong to Christ just as much as they do. (2 Corinthians 10:7)
So even if I boast somewhat freely about the authority the Lord gave us for building you up rather than tearing you down, I will not be ashamed of it. (2 Corinthians 10:8)
I do not want to seem to be trying to frighten you with my letters. (That was point #2) (2 Corinthians 10:9)
For some say, "His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing." (That was point #4) (2 Corinthians 10:10)
Such people should realize that what we are in our letters when we are absent, we will be in our actions when we are present. (That was point #1) (2 Corinthians 10:11)
We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise. (2 Corinthians 10:12)
We, however, will not boast beyond proper limits, but will confine our boasting to the sphere of service God himself has assigned to us (That was point #6), a sphere that also includes you. (2 Corinthians 10:13)
We are not going too far in our boasting, as would be the case if we had not come to you, for we did get as far as you with the gospel of Christ. (2 Corinthians 10:14)
Neither do we go beyond our limits by boasting of work done by others. Our hope is that, as your faith continues to grow, our sphere of activity among you will greatly expand, (2 Corinthians 10:15)
so that we can preach the gospel in the regions beyond you. For we do not want to boast about work already done in someone else's territory. (That was point #5) (2 Corinthians 10:16)
But, "Let the one who boasts boast in the Lord." (2 Corinthians 10:17)
For it is not the one who commends himself who is approved, but the one whom the Lord commends. (2 Corinthians 10:18)
Something that a lot of pastors can attest to is that when you do a series, it usually starts out strong and then goes downhill. That's very common. I didn't want that to happen in this series so I saved some of my favorite points. These points are awesome!!!
7. Do they build up the church or tear it down?
the authority the Lord gave us for building you up rather than tearing you down, (2 Corinthians 10:8)
You want to know whether someone is a true messenger of Christ, ask if they built the church. Ask if they built up the church, strengthened the church, made the church spiritually strong, sound, solid, mature, unified. Or do they divide the church?
False teachers tear down the church.
Look, sorry. I know that's hard. I know I'm talking about some of your friends, but it's true. Believe me, Christ's messengers don't tear down the church.
Who's church is this? This is Christ's Church. Of course, there are plenty of things wrong with the church. Plenty. But like I always say: it doesn't have to be perfect for it to be of God. God's part is perfect. But any time you assemble humans there will be imperfection.
But you need to understand, if you're trying to tear down the church, you're doing the devil's work. I mean, right? In scripture, the great opponent of the church is the devil.
Why would Satan want to tear down the church?
I think it's pretty obvious, but here's two reasons:
Satan wants to tear down the church because the church produces Christians.
Is that too basic? - Let's do a test. How many of you are Christians? How many of would say that there was a church somewhere in the picture during that time?
So it was for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called 'Christians'. (Acts 11:26)
So it's this church that's giving birth to these Christians.
Where do Christians come from? They come from the same place the bible comes from. The church.
The bible didn't float down from heaven.
It takes the Church to:
Write, compile, canonize, interpret, the bible.
Evangelize, baptize, nourish, and form Christians.
Christianity doesn't long survive outside of the church. That's just the way it is.
Satan wants to tear down the church because the church helps humanity.
In fact, that's our calling. To be a blessing to all people. Have we always lived up to that calling? Far from it. HUGE missteps and mistakes. But broadly speaking, have the people of God been a blessing to the world? Of course.
Remember Hurricane Harvey? 2017. 80% of relief contributions came from Christians.
70% of hospitals in impoverished areas of the world are run by Christians.
Why? Because 4000 years ago, God called us to be a blessing to the world.
Grieving Families Something that I probably bring up too much, but it's just so foundational to how I understand ministry - Is dealing with grieving families. My and the other pastors here at the church rarely go more than a couple weeks without sitting down with a family that has either lost or is in the process of losing a loved one. Sometimes it's a real long drawn-out process, other times it's suddenly. They're both uniquely difficult in their own ways. But I think of all the opportunities I get to help hurting people, simply by virtue of me being a part of the church. And how for lots and lots of people, when life really hits them in the gut, the entity that is uniquely helpful and comforting for them is the church. And so even though it may be me, or may be my wife, or may be Pastor Marshall or Cindi, or Shirley, or whoever that is directly meeting with this family, it's actually ALL of us that are providing that help. Because you, the congregation, is what makes me meeting with that family possible. I can spend my time helping people and still feed my family, because of you.
The devil hates that. The devil hates that you give of your time and your resource to comfort hurting people. He hates that there's this huge support network on-call 24/7 to spring into action when people need us. He hates that.
And can you see what an effective strategy it would be for him to divide us and tear down the church.
"Are you saying I have to be a part of a church to help people?" No, but I'm saying that the church provides you with opportunities to be there for many more people.
It's fine to be a church reformer, it's not fine to be a church destroyer.
Personal: Am I taking my place in Christ's Church?
8. Do they acknowledge or minimize the work done by others ?
Neither do we go beyond our limits by boasting of work done by others. (2 Corinthians 10:15)
A false teacher minimizes the work done by others.
Let me tell you something that is happening in my generation of pastors that's messed up.
Our parents, let's call them the baby boomer pastors, planted lots of churches. You'll notice that a HUGE percentage of, let's say, MODERN churches that are around today have pastors who are currently somewhere between 60 and 75 years old.
And so because of that, we have a lot of young pastors who are somewhere between 35 and 45 years old.
Child - Lame!!! Now, it's understandable when you're a child, do think everything your parents do is dumb. When you're a kid, there is nothing less cool than anything your parents do. Your parents music? LAME! I remember when I was young my dad would listen to Simon and Garfuunkle. And I was like "Dad your music is so lame." Your parents clothes? SUPER LAME? Your parents jokes? ULTRA LAME! That's normal.
But what's happening is we now have these young Christians who have decided that their parents faith is lame. Their worship music is lame. Their sermons are lame. Their theology is lame.
And so your have these young "pastors", who aren't under authority, who's entire 'brand' if you will, is that our parents faith is lame, and so we're going to do our own thing.
And it's such a juvinile mistake. And it's a mistake that Satan loves. Because it forks the church into two. Now you've got the old-folks church and the cool hip church. And it causes us to start our faith from scratch every generation. And so there's nothing to build upon. We end up reinventing the wheel every generation.
And even from an academic point of view it makes no sense.
Illustration - Scientist So let's say you have a scientist. Well that scientist builds on the ideas that have already been established in his field. See, when scientific ideas are born, they're usually crude and rough. But then over time, those ideas become more refined, and nuanced. And that's possible because ideas are established and then built upon.
We have these brilliant scientists who are on the frontlines making these Covid vaccines. And that's possible because they're building on the understanding of the scientists before them.
But now let's say these scienctists said "Our parents science was lame! We're gonna start over!!!" - They would spend their life developing these basic concepts that we've already known about for hundreds of years.
The devil would love for the church to just keep doing that generation after generation. Disrespecting and destroying the work that came before us.
So false teachers. So let's say you're watching TV or listening to the radio and there's this preacher/prophet/evangelist, Reverend Morganstein, and he comes on and says "Man, all these churches don't know what they're talking about. They've got it all wrong, and I'll show you THE SECRET." - Just ask yourself "Does this person acknowledge or minimize the work done by others?"
Make it personal: Do I acknowledge and appreciate the people who sacrificed for me?
9. Do they elevate scripture or apologize for it?
I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel— (Galatians 1:6)
which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. (Galatians 1:7)
But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God's curse! (Galatians 1:8)
I think the majority of preachers if they're being honest, would admit, that sometimes we wrestle with scripture.
There are times when it doesn't say things I wish it would say.
And probably more common: There are times when scripture says things I wish it wouldn't say.
And there are times when scripture SO CLEARLY clashes with what culture tells us is acceptable. Does it not? I thought about showing you all sorts of things scripture says that are no longer politically correct. I mean you wanna pull Dr Seuss off the shelves, have you read Jeremiah? Or Jesus for that matter Jesus?
And to be honest with you, something that I have repented of, and still repent of, is spending too much time apologizing for scripture. And doing all this mental and linguistic gymnastics to get scripture to say what I think it ought to say.
You know what I mean? All the preachers know what I mean. To help God along with what he ought to say, instead of just letting him say what he wants to say.
And I think God has just worked in me over the last few years to show me, just how arrogant that is of us.
Just like I told you last week - Learning to do this dance with scripture and letting scripture take the lead.
So it's interesting that the ultimate in heresy - is to deny the 'Lordship' of Christ. What does that mean, LORDSHIP? Well it just means that he's the boss. And he gets the final say.
Story - @ Coffee - "Your Opinion" I remember awhile back, a man from the church scheduled a coffee with me, so we went out and were drinking coffee, and he was wanting to talk about the cultural, polical issues of the day, and I wasn't really that interested in doing that. And he told me "David, I want to hear your opinion." And I thought about it for a minute and I said "Do you really need another opinion?" "Well not just another opinion, YOUR opinion." And I said something that it kind of unusual for me to say, but I said "It's not my job to give my opinion. I'm a man of God, and my responsibility is to speak from Him."
"All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness, that the man of God may be complete, equipped for every good work. (2 Timothy 3:16)
So it's scripture that equips the man of God to do his work.
For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit. (2 Peter 1:21)
So that's the responsibility of the teacher or prophet or pastor, to speak "From God"
Story - Grace saying I don't like you
My daughter has just come out a phase where she learned a mean phrase somewhere and so we had to work to get her to not say it anymore. The phrase was "I don't like you!". And we're like "Where did she hear that?!" But anyways, there were these times we'd go to the store and we'd pass by someone in an isle and she turn to them and say "I don't like you!" And we'd be shocked "I'm so sorry! She doesn't know what she's saying!!"
God is not a child that needs to be apologized for. He is a full-grown deity. And he can relate to us how he chooses. And he doesn't need you, me, or anyone else following him around trying to prevent his PR nightmare. Either he inspired the book or he didn't. And if he did, then let him say what he wants to say. And if you're thinking, yeah but there's some stuff in there that's probably not right. Well he's God, if we wants to, he can come correct his book, but until then, stop apologizing for him. And don't worry, if you think I'm talking to you, I'm not. I'm talking to myself. I'm 38, God's eternal. He might have some better ideas than I do. Holy Smokes.
Personal: Do I give God the final say in deciding what's true?
10. Do they chase after applause or eternal commendation?
You see, false teachers want it here and now, they want the accolades, they want the notoriety, they want the fame, they want their face everywhere.
Paul's only concern was God's approval.
The approval of man, when it comes to ministry is a mixed bag. Sometimes people love you, sometimes people hate you. And of course, it feels a lot better when people love you. But the true teacher won't be ultimately motivated by that. We're not man-pleasers.
Look at what Paul says earlier in this letter:
This, then, is how you ought to regard us: (he's talking about ministers) as servants of Christ and as those entrusted with the mysteries God has revealed. (1 Corinthians 4:1)
Now it is required that those who have been given a trust must prove faithful. (1 Corinthians 4:2)
I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. (1 Corinthians 4:3)
My conscience is clear, but that does not make me innocent. It is the Lord who judges me. (1 Corinthians 4:4)
Me : Early pastoral ministry - family left
I remember years ago when I was just starting out in pastoral ministry, and there was this big high profile, influential family that had been coming for years that left the church because of me.
They took their students out of the youth ministry and the entire family left.
And they wrote an email to pastor Marshall blaming me for it.
I remember how strange that was for me, and when I was a processing all that, I was talking to Pastor Marshall and he told me something I'll never forget. He said 'It's a lot easier to please God than to try to please everyone else.'
But the false teachers of Paul's day, just like the false teachers of our day, will be supremely concerned with being loved by the crowd.
And as we've talked about, that is disastrous for multiple reasons:
The truth is rarely popular.
The crowd is always stupid. People are smart, but crowds are stupid. Remember that.
The crowd will never make up their mind. - What makes you loved today will make you hated tomorrow. Crowd pleasers will be as wishy-washy as the crowd itself.
You're never gonna be everything everyone wants you to be, but the thing that matters is for you at the end of the day to say "I believe God is pleased at what I have done today." - If you can say that, then you'll sleep fine. Because it's not about everyone thinking you're the best, it's about you being true to who God has called you to be.
Personal: Do I care too much about what other people think?
And I tell you what, living for other people's approval will steal your joy.
Scripture has a great deal to say about what it calls False Prophets, False Teachers, False Apostles. We live in an age of loud voices and many who speak with authority. It is vitally important that today's Christian use discernment in deciding which voices to hear and which voices to ignore.
Thankfully, the New Testament writers give us many principles that will enable us to discern the true teacher from the false teacher.
Do they build up the church or tear it down? - True messengers of Christ will build the church, unify the church, and even reform the church, but they won't tear it down.
Do they acknowledge or minimize the work done by others? The true teacher will honor and build upon the work done by those who have gone before them.
Do they elevate scripture or apologize for it? True teachers and prophets will have the humility to let God speak for himself.
Do they chase after applause or eternal commendation? Men and Women of God must be motivated by God's approval, not man's.
The questions also apply to you: Are you taking your place in Christ's Church? Do you acknowledge and appreciate the people who sacrificed for you? Do you give God the final say in deciding what's true? Is your greatest motivation pleasing God or man?
Which leads us right to Jesus.
You wanna talk about someone whose motivation was eternal. Jesus was rejected, mocked, humiliated tortured, and killed. But on the third day, God raised him from the dead, and he offers forgiveness, love, grace, and mercy to all who would call on his name.
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Book Review: A. Getachew: Worldmaking after Empire
von Editorial Board · Veröffentlicht 17. November 2020 · Aktualisiert 17. November 2020
By Christopher J. Lee
Getachew, Adom: Worldmaking after Empire. The Rise and Fall of Self-Determination. Princeton 2019.
Worldmaking after Empire is a study of political thought and institution building during the twentieth century, with a specific focus on black Anglophone leaders and intellectuals such as W. E. B. Du Bois, George Padmore, Kwame Nkrumah, Michael Manley, and Julius Nyerere. The central argument of the book is that the anticolonialism they promoted was not solely concerned with national self-determination and the establishment of nation-states. It was equally committed to what Adom Getachew calls "worldmaking" (p. 2). As she writes in the introduction, the principle of self-determination came to be reconceptualized into an ambition much broader in scope than had been originally conceived by the founders of the League of Nations in 1919. If European imperialism had embodied "a world-constituting force that violently inaugurated an unprecedented era of globality" (p. 3) then, in equal measure, worldmaking during the era of decolonization intended to counterbalance and overcome this preceding structure of global power. To make this case, the five chapters that follow in Worldmaking after Empire address five key issues: the aims of anticolonial nationalists, the institutionalization of imperial concerns within the League of Nations, the reinvention of self-determination through the United Nations (UN), the rise and fall of regional federations as an alternative to the nation-state, and the attempt at economic self-determination through the proposed New International Economic Order (NIEO) during the 1970s. Anticolonial efforts at worldmaking sought to establish a world of "nondomination" (p. 12). They would ultimately fail, however, as the idea of self-determination, which was once enshrined as sacrosanct, became a casualty of a new set of global ambitions pursued by the United States.
Chapter 1, "A Political Theory of Decolonization", sets the stage by confronting the empire-to-nation narrative of decolonization, which in Getachew's view is too bilateral to be useful for understanding self-determination. As she writes, decolonization was understood by activists to be a "radical rupture" that necessitated "a wholesale transformation of the colonized and a reconstitution of the international order" (p. 17). Furthermore, the international system was thought to require a fundamental redefinition to guarantee the dismantlement of past hierarchies and prevent their re-emergence in the future. The "unequal integration" (p. 20) of colonial territories into the world economic and political system was largely due to the racist approach that defined colonial rule and international politics in general. Reflecting the long-term legacies of New World slavery, Getachew draws on Du Bois to highlight how the color line extended well beyond the United States to indicate a "globalized Jim Crow" (p. 21). In sum, the politics of self-determination sought much more than national sovereignty; it pursued a universal project among decolonizing nations that would create a more equitable international society. As Getachew puts it, "[a]nticolonial nationalists turned to worldmaking because they were keenly aware that national independence in a hierarchical world order was a precarious achievement" (p. 29).
Chapter 2 discusses how the League of Nations, despite its popular reputation as an institution that held respect for self-determination, in fact played the role of a counter-revolutionary institution. It was the desire of the League of Nations not only to blunt the effects of the Bolshevik Revolution and, with it, Vladimir Lenin's promotion of self-determination, but also to "recast self-determination in the service of empire" (p. 40). Getachew addresses how US President Woodrow Wilson and South African Prime Minister Jan Smuts became the key architects of the League and its mandate system, which effectively replaced self-determination with trusteeship. As a result, a situation of unequal integration arose, as exemplified by the cases of Liberia and Ethiopia, the second being infamously invaded by Italy in 1935 under the rationale that it had become an "outlaw state" (p. 65). With the Second World War and the founding of the United Nations came an opportunity to change these conditions. As detailed in Chapter 3, it was through the efforts of the UN that self-determination became enshrined as a right, not simply a principle. Getachew is quick to position anticolonial activists as a driving force behind this shift. Similar to her critique of the League of Nations, she revises perceptions about the UN and its role in the postwar world, stressing the importance of actions by postcolonial leaders regarding institutional practices. Getachew tracks in particular how talk of rights in the colonies prior to the UN came to inform rights discourse during the era of decolonization, with sovereignty ultimately accepted as the only means for securing individual rights. Rather than a view of human rights as providing protection against states – a view held by Western jurists and policy makers – anticolonial leaders saw self-ruled postcolonial states as the guarantors of rights. Rights could only have meaning through membership in a political community – in this case, within postcolonial nation-states and within the greater postwar international community of the UN.
Other opportunities for worldmaking were available, yet these proved to be tenuous. The remainder of the book depicts this loss of political momentum. In Chapter 4, Getachew examines how postcolonial federations like the West Indian Federation (1958–1962) and the Union of African States (1958–1963) provided a different technique for achieving sovereignty. Both faced internal tensions and critics, which led to their abbreviated lives. Nonetheless, they demonstrated the importance of regional efforts within the longer history of self-determination. After the coup that toppled Nkrumah in 1966, which marked the end of the "first phase" (p. 146) of worldmaking, the NIEO, the subject of Chapter 5, represented a second and "final phase" (p. 146). In this case, efforts were focused on economic self-determination through a rejection of Western development economics and modernization theory to embrace instead understandings of dependency theory and the need to delink and become self-reliant. The New World Group at the University of the West Indies in Mona, Jamaica, and the Dar es Salaam School at the University of Dar es Salaam in Tanzania articulated variations of this approach, which consequently informed the policies of Prime Minister Michael Manley and President Julius Nyerere, respectively. Manley and Nyerere believed that self-reliance did not translate to protectionism, but did require a restructuring of the world economy, hence the idea and promotion of the NIEO through the UN. Yet, this project confronted tensions similar to those that characterized political federations – a balancing act between national interests and international cooperation. The deathblow to this initiative came through a sequence of events beginning with the oil crisis of the 1970s, followed by economic turbulence that led countries like Jamaica and Tanzania to seek loans from the International Monetary Fund, which diminished the possibility of such countries to restructure trade and growth in their favor. The neoliberal counter-revolution of the 1980s ultimately ended the dream. With the UN's gradual decline since the 1970s, global inequalities have remained.
To conclude, it is essential to return to Getachew's insistence in Chapter 1 that scholars move beyond Westphalian and post-Westphalian understandings of international society in order to address instead how imperial formations continue to define the present. Her criticism of liberal approaches – particularly that of John Rawls and his study, The Law of Peoples (1999), which focuses on international justice – aligns with recent scholarship that has interrogated the liberal tradition. Worldmaking after Empire calls for a "postcolonial cosmopolitanism" (p. 30) that goes beyond the "limited duty of assistance" (p. 35), as promoted by Rawls, to revive the project of anticolonial worldmaking. Yet, some issues remain unresolved. For some scholars, the word "cosmopolitanism" may seem out of place given its embrace by liberal thinkers such as Kwame Anthony Appiah and Martha Nussbaum. The term "postcolonial internationalism" is perhaps better suited for the politics that Getachew is espousing. For others, agreement on the concept of "worldmaking" may also prove elusive. In some instances, its use approximates institution building; on other occasions, it is more ideological in scope. Getachew's argument is that it can be understood in both ways, though it invites the potential for conceptual overreach in less able hands, which may gloss over specifics of time, place, and practice. In this regard, her discussion of federations is particularly significant, by accenting the role of regions between local and global politics. However, there are lingering questions about the roles of the Soviet Union and China, which receive relatively little attention as supporters of worldmaking or as worldmakers in their own right. Anti-democratic measures, such as Nkrumah's imprisonment of political opponents and the displacement of peasants under Nyerere's Ujamaa program, also deserve fuller treatment, reflecting what might be called the underside of worldmaking. Finally, there is the issue of gender: elite men are the worldmakers in this book with future consideration needed on the role of women in constructing the postcolonial international order.
The key strength of Worldmaking after Empire is that it brings together three different historical periods and political realms that are often treated separately: anticolonialism, decolonization, and postcolonial development. Getachew's work also provides an important corrective to preceding examinations of Wilsonian self-determination and the chronology of human rights discourse by Erez Manela and Samuel Moyn, respectively. Indeed, the scale and sweep of this book demand a reappraisal of the existing liberal world order and the conclusions of its academic interlocutors, who have frequently neglected the deeper reaches of Black Atlantic politics. Through the basic, but essential, task of foregrounding this alternative world of ideas and political agency as a source for political theory, Getachew's work is a vital achievement.
Christopher J. Lee: Book Review: Getachew, Adom: Worldmaking after Empire. The Rise and Fall of Self-Determination. Princeton 2019. ISBN 978-0-691-17915-5, in: H-Soz-Kult, 22.10.2020, <www.hsozkult.de/publicationreview/id/reb-29212>.
Schlagwörter: anticolonialismBlack AtlanticColonialismdecolonizationimperialismPostcolonialismself-determinationUnited Nations
Book Review: The Long End of the First World War: Ruptures, Continuities and Memories
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Blast From The Past| Why do we go tramping?
Download the printed version of the newsletter (12 pages colour), as a small 2 megabyte PDF file. (You will need Adobe Acrobat Reader or similar program installed on your computer. Broadband connection preferable.) Note: there is an error in the pdf re the MTB season for the Heapy Track. Next year it probably will become 1 May - 30 November.
Whoops! Another year has slipped by and summer has arrived.
So, polish up your boots, check those maps and the club programme for some summer adventures. Perhaps you and family or friends might like to visit Mount Fell Hut which is now rejuvenated at its splendid new site, thanks to DOC and NTC efforts.
A special thanks to Silvano for leading the two key working bees. There will be another big push in the new year to finish – mainly a repaint.
A big thanks goes to all those who have led other club trips over the past six months. This is what makes the club function. We depend on the generous efforts of our leaders. We are always looking for more trips, so check the programme and contact Chris Louth.
This is Pat Holland's third year on the Executive for Federated Mountain Clubs. He continues to be impressed by the drive and dedication of the president (currently Peter Wilson) and his team.
The Bulletin may be the most visible man-ifestation of FMC, but there are huge, on-going efforts in the political advocacy for our big outdoors. This involves submissions (e.g. on National Park Management Plans, and con-sultations at senior levels with DOC and other key decision makers.) Currently, the hot topic is getting better control of over-flying in National Parks.
A related issue is getting adequate funding for DOC to properly manage and protect all our conservation lands. This is becoming critical with the pressures of increased tourism. See the latest Forest & Bird magazine). FMC supports direct increases in government funding (e.g. from GST rather than levies or differential charging for tourists).
Getting better protection and access to our backcountry is a continuing theme for FMC. Key projects are the Forgotten Lands Campaign (better protection for S62 lands such as the Mokihinui and the St James) and the Remarkables Review where FMC is proposing formation of a large new con-servation park.
Date: Monday 13 February. Place: Nelson Intermediate School staffroom, Titipahi Street, Nelson. Time: 7.30pm.
Bring a USB memory stick with some shots of your recent tramping holidays. 10 minutes each. Be prepared, and it will flow nicely!
Contact Ray Salisbury, Phone: 546 8060 for more info.
Why Do We Go Tramping?
"I thought I would write a few lines on why I go tramping, mainly because I can only guess at your motivation. If I knew what you wanted, the itinerary would be easy to prepare and you would come on club trips by the busload.
Each trip I do contains some physical discomfort, usually coming on after the first hour or so, and is dependent on the shape I've knocked myself into before the trip. Such discomfort fades as the body accepts the workload, the natural high of the body's endorphins cuts in and muscles adapt to the demands I'm making.
All this is far outweighed however, by the pleasure of being out there, going to places thousands of people will never get to see.
There are, almost always, moments of sheer magic that linger in the memory long after the trip is over: morning mist, glowing pink on a pink lake, lifting, shredding and dancing like demented candyfloss, as the rising sun huts the water; the scrunch of soft snow on a frosty morning, yielding to my boot like fruit sorbet to the spoon. Or sitting on top of a mountain on a calm day, surrounded by colourful insects and tiny plants, thriving among broken rock and patches of summer snow. There is never a feeling of conquering such places; more a feeling of being allowed to be there, a passing observer of an indifferent natural world.
I am well aware that without polyprop, gortex and my ability to get down from here, a weather change could have me in serious trouble by morning.
Since the Kaikoura earthquake there are many damaged tracks and dangerous waterways. For your safety, contact DOC for updated information.
"Visitors are advised to stay away from all DOC facilities & conservation areas in South Marlborough until further notice."
Mount Fell Hut has been recently renovated by our club, and the next working bee will see it opened in the New Year.
Left branch Wairoa Rd access closed intermittently from 20 October–15 December for forestry road upgrades.
From February to December the 1st km of the Hacket Track from the Hacket car park will be upgraded for logging operations and heavy machinery access.
The bridge over Hacket Stream to Whispering Falls has been destroyed due to flooding. The track remains open but caution is required when crossing the stream.
There have been an increase in the number of vehicle break-ins at track carparks. Don't leave any valuables in your vehicle. A bag storage facility is available at the Rotoiti/Nelson Lakes Visitor Centre.
Since the earthquake, there is a large slip on the Cobb Valley Track, 10 mins downstream from the Tent Camp, between Chaffey and Fenella Huts.
The slip is difficult to cross because of deep mud and debris – not recommended for inexperienced trampers or small children.
Loss of water tanks is widespread (e.g. Hodder Huts). Sawcut Gorge is okay, but access up the river has been compromised by slips. DOC staff are flat-out surveying and prioritising all the required work in the region. Check with DOC before venturing into the back-country regions of Nelson-Marlborough.
Large areas of plantation forest adjacent to the Richmond Forest Park have been sold to overseas interests. This may affect access to several important tracks and huts on the Marlborough and Nelson sides of the ranges. NTC, FMC and DOC are working with the Walking Access Commission (Penny Wardle based in Blenheim) to identify and fully document these for a submission to the Overseas Investment Office who can make access part of the conditions of sale.
The season for mountain biking on the Heaphy Track will be extended. This is the recommendation by DOC to the NZ Conservation Authority following a partial review of the Kahurangi National Park Management Plan. The new period will last seven months between 31 March and 1 October.
Submissions from FMC resulted in a rejection of the initial proposal that included Easter). The change to KNPMP will also explicitly exclude E-Bikes. Hut passes will have the MTB Code of Conduct printed on them. DOC is only accepting bookings for the old period until the changes are accepted by NZCA (meeting in February).
The booking season for Angelus Hut (30 November to 30 April) will be extended to include Labour Weekend and perhaps other holidays. Last Labour weekend, there were 80 souls in the 28-berth hut. Also, DOC has recognised there needs to be a hut warden present for booking systems to be effective.
attended our annual photo comp - slash - social event at Nelson Intermediate School.
The first two placegetter's have their images entered automatically into the national FMC Photo Competition. NOTE: Ray Salisbury needs the digital files. Send by email.
Bring a USB memory stick with some shots of your recent tramping holidays. 10 minutes each.


text:
Maharashtra Anaemia Study: an investigation of factors associated with adolescent health and pregnancy-related outcomes in women from Maharashtra State, India
Ahankari, A.S. (2017) Maharashtra Anaemia Study: an investigation of factors associated with adolescent health and pregnancy-related outcomes in women from Maharashtra State, India. PhD thesis, University of Nottingham, UK.
PDF (THIS IS A COVER LETTER PREPARED FOR AN INTERNAL EXAMINER (PROF LEWIS) ADDRESSING ALL CHANGES MADE IN THE THESIS.) (Thesis - as examined) - Repository staff only - Requires a PDF viewer such as GSview, Xpdf or Adobe Acrobat Reader
PDF (Clean version) (Thesis - as examined) - Repository staff only - Requires a PDF viewer such as GSview, Xpdf or Adobe Acrobat Reader
PDF (Track changes) (Thesis - as examined) - Repository staff only - Requires a PDF viewer such as GSview, Xpdf or Adobe Acrobat Reader
Maharashtra Anaemia study (MAS) was conducted as a part of the PhD programme of Dr Anand Ahankari through a joint collaboration of the University of Nottingham, UK and Halo Medical Foundation, India. The main goal of the study was to establish baseline epidemiological data for anaemia research in pregnant women and adolescent girls in Maharashtra state of India. Iron deficiency anaemia is the most common form of anaemia observed in India, and assessed based on haemoglobin (Hb) levels in blood. Clinically, anaemia is categorised in mild, moderate and severe form based on Hb levels.
The project had three main sections, a) Adolescent girls cross sectional survey, b) Pregnant women prospective study, and c) Maharashtra state birth registry analysis.
The study aimed to investigate individual and village level risk factors of anaemia in adolescent girls (13 to 17 years), and pregnant women (3 to 5 months) living in rural Maharashtra. Data from pregnant women were also used to examine risk factors associated with low birth weight (LBW). A recently introduced non-invasive haemoglobin (Hb) technology (known as NBM 200) was validated in this Indian setting by comparing Hb measurements obtained from the NBM 200 with reference blood measurements. In the adolescent survey, Sahli's hemometer (finger prick technique) was used to estimate reference Hb values, while in pregnant women venous blood samples were obtained to measure Hb using an automated analyser. Anaemia was defined using Hb levels based on the following cut offs, (a) Hb <12.0 g/dl in adolescent girls, and in (b) Hb <11.0 g/dl in pregnant women. Multivariable regression technique was used to identity risk factors associated with anaemia and LBW.
The Maharashtra state birth registry records covering a 32-year period (1980 to 2011) were investigated to assess temporal changes in the sex ratio at birth to investigate impacts of sex determination prevention legislations (known as PNDT 1994 and PCPNDT 2003).
The adolescent girls' survey showed a very high prevalence of anaemia (87%). Of 45 factors assessed in the survey, four were associated with adolescent anaemia. Anaemia likelihood increased significantly with age (Odds Ratio [OR] 1.41 per year, 95% CI: 1.17 to 1.70). Factors associated with decreased risk of anaemia were higher mid upper arm circumference (> 22 cm) (OR 0.51, 95% CI: 0.31 to 0.82), and ≥3 days/week consumption of fruit (OR 0.35, 95% CI: 0.23 to 0.54). At village level piped water supply was associated with higher Hb levels (β coefficient 0.61 g/dl, 95% CI: 0.39 to 0.82). Results from the NBM 200 reported wide agreement levels in the Bland-Altman analysis (mean difference of -2.70 g/dl, 95% CI: -2.84 to -2.55) demonstrating an overestimation of Hb by the NBM 200 compared to Sahli's hemometer. The NBM 200 showed low sensitivity (23.6%) and moderate specificity (61.8%) for the diagnosis of anaemia in the adolescent population.
Findings from pregnant women showed high anaemia prevalence (77%). Of 51 factors assessed in the study, three were associated with maternal anaemia. Increased risk of anaemia was seen in women with consanguineous marriages (OR 2.41, 95% CI: 1.16 to 5.01). Post-delivery data from full-term singleton live births showed the prevalence of LBW babies was 7%. Consanguineous marriage was a major risk of LBW babies in our study population (OR 5.68, 95% CI: 1.58 to 20.32). Village level risk factors showed lower likelihood of maternal anaemia with regular access to government nurses (OR 0.48, 95% CI: 0.25 to 0.93). The NBM 200 validation showed overestimation of Hb levels and underestimation of anaemia. Bland-Altman analysis showed a mean difference of -1.8 g/dl (95% CI: -2.06 to -1.71) indicating a systematic overestimation by the NBM 200 compared to venous Hb measurements. The device showed low sensitivity (33.7%) but high specificity (91.8%) for the diagnosis of anaemia in the pregnant woman population.
The 32 years of longitudinal birth registry data showed a significant increase in the sex ratio at live birth from 1980 to 2004, and then a subsequent decrease in sex ratio. The annual state male:female sex ratio of Maharashtra increased from a baseline of 1.11 in 1980 to a maximum value of 1.23 in 2003, before decreasing to 1.16 in 2011. This represented an increase in the annual sex ratio at live birth from 1980 to 2004 of 0.005 units per year (p < 0.001), and a decrease of 0.009 units per year after 2004 (p < 0.01). The increase in the sex ratio was consistent with the hypothesis of both increasing availability and acceptability of ultrasound scanning during this period, enabling foeticide of females in utero. The probable cause for the decrease in sex ratio after 2004 is likely to be due to the strengthening of the legislation banning sex-specific foeticide.
Fogarty, Andrew
Myles, Puja
Tata, Laila
India, Anaemia, Maharashtra, Birth Weight, Adolescent Health, Maternal Health, Pregnancy, Risk Factor, Sex Determination, Female Foeticide, Sex Ratio, PNDT, PCPNDT
W Medicine and related subjects (NLM Classification) > WH Hemic and lymphatic system
UK Campuses > Faculty of Medicine and Health Sciences > School of Medicine
Ahankari, Anand


text:
Q: How can I see the output in python as like SQL table format The code and output which I have written is attached below..
FInd it in above images.
    import psycopg2
    conn = psycopg2.connect("dbname='news' user='postgres'")
    cursor = conn.cursor()
    cursor.execute(
        "SELECT * FROM authors")
    results = cursor.fetchall()
    print (results)
    conn.close

The code and output:

The output format what I want:

A: You could use the library pandas for this, it has convenient methods to show data and does the alignment of columns for you.
Here is a small sample:
import pandas as pd
print(pd.DataFrame([(1,2,3), (1,2,3)], columns=['a', 'b', 'c']))

Leads to the output
   a  b  c
0  1  2  3
1  1  2  3

And in your case, you would want to use:
df = pd.DataFrame(results, columns=['name', 'description', 'id'])

I just guessed the column names...

redpajama_set_name: RedPajamaStackExchange


text:
Q: Office365 My apps launcher and Azure AD endpoint v2.0 Does the Office 365 "My Apps" launcher see image here is compatible with the applications registered using the new Azure AD endpoint, the so-called Azure AD v2.0?
I am migrating to this new endpoint and its promising new  capabilities but this feature is mandatory to us.

A: Based on empiric testing, doesn't look like the O365 App Launcher supports applications registered for the new v2 endpoint.
While my Access Panel (myapps.microsoft.com) shows both v1 and v2 apps, only the v1 apps show up in the O365 app.

A: The reason behind the app tiles not appearing in the App Launcher is due to an issue that causes the 'homepage' value to not get set when creating a new application in the apps.dev application registration portal. This value is used as the redirect for the app tile, so it needs to be set before it can display. You can set the value by taking the following steps.

*

*Head to the graph explorer - https://graph.microsoft.io/en-us/graph-explorer#

*Sign in using the same account that has registered the app in the Application Registration Portal

*Using the 'Beta' version GET the '/beta/applications' endpoint

This displays all apps that are associated with your account, you'll need the 'id' value for the app you'd like to change (NOTE. this is different from the App-ID, which is just your Client-ID)

*Again using the 'Beta' version of the API run a PATCH on the '/beta/applications/' endpoint - where id is the value from step 3
In the body of the request have the following
{"homepage":"http://your.login.url"}

Once you've done that any logins using your app will cause it to show in the My Apps Launcher


A purifying body peeling with grape seeds and Dead Sea salt, enabling the skin to absorb more of the precious grape seed oil. The entire body will be stimulated and remoisturised with the grape seed oil and unsaturated fatty acids.
This particular massage works in depth. Using the warm grape seed oil, the body is massaged both by hand and with the grape seed sachets along the energy channels with rubbing, stimulating and modelling movements. The energy is gently distributed with a relaxing energizing effect.
Overall overweight, water retention, salt scrub, toxins elimination followed by a thermal wrap based on oligosali and micronized algae with draining effect, energizing and anti-cellulite.


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Utilize tools like SEOmoz, Google's Webmaster Tools, and website analytics to monitor progress, identify new opportunities, and make recommendations for improved inbound marketing.
Working understanding of SEO, Internet Marketing Tactics, HTML and other web technologies.
Strong command of MS Excel. You dive into heaps of data and make it sing with the help of Excel formulas and visualization tools.
You're very active in social media, personally. You keep in touch with friends on Facebook and colleagues on LinkedIn. You follow people that inspire you on Twitter and Google Plus. The more personal experience you have with these social networks and others, the better.
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