Showing posts with label Psalms. Show all posts
Showing posts with label Psalms. Show all posts

Tuesday, March 25, 2014

Living as a Prize of War (Jeremiah 21:1-10)




In Jeremiah 21:1-10 the prophet is confronted by Zedekiah, king of Judah, whom Nebuchadnezzar had installed on the throne in place of Jehoiakin (Zedekiah's nephew). In verses 1-2 king Zedekiah sends ambassadors to Jeremiah, hoping to hear news that Yahweh would be faithful to His covenant with Israel and deliver Judah with the same kind of "wonderful deeds" He used to deliver Israel in times past. These "wondrous deeds" are the same "mighty powers" and "wonders" of Exodus 3:20, Deuteronomy 34:12, and Psa. 106:8 (LXX). Zedekiah thinks Yahweh's faithfulness is a one-way street of blessing, as though Yahweh would do whatever it took to protect the reputation of His own house (i.e. the Temple in Jerusalem). Zedekiah knows that Yahweh delivered His people out of Egypt, through the wilderness, and into the promised land to build His house, and now that His house has been established in Judah, surely He wouldn't allow His enemies to destroy it, would He? 

In verses 3 - 10, Jeremiah responds to Zedekiah. There we find out that Yahweh does not plan on destroying His own house, let alone allowing its destruction from the hand of His enemies. Instead, Yahweh is determined to destroy Israel's temple by the hand of Israel's enemies. In chapter 29, during this same period recorded in chapter 21, Yahweh commissions Jeremiah to write a letter to the Jewish exiles in Babylon, telling them to build Yahweh's house there, in Babylon, and to reject any prophet who claims otherwise. The same message is found briefly in this chapter, too:
He who stays in this city shall die by the sword, by famine, and by pestilence, but he who goes out and surrenders to the Chaldeans who are besieging you shall live and shall have his life as a prize of war. (v. 9) 

In 21:3-10, Yahweh does promise the destruction of Jerusalem by the Babylonians, but by that time Yahweh had left Jerusalem and built His house elsewhere; by that time Babylon was also Yahweh's vassal state, and Israel was Yahweh's enemy. 
I Myself will fight against you with outstretched hand and strong arm, in anger and fury and in great wrath. And I will strike down the inhabitants of this city, both man and beast. They shall die of a great pestilence. (21:5-6)
Here Jeremiah mentions Yahweh's "strong arm" and "outstretched hand," which is a description of holy war that Yahweh wages against His enemies (Exod. 6, Deut. 4, 5, 7, 9, 11, 26). But this holy war is against Jerusalem and their idolatrous rulers. This holy war is Yahweh vs. Israel, and the great Exodus power is still in Yahweh's hand. In verses 8-10 Yahweh graciously offers Israel a choice of life or death much like that given by Moses before crossing the Jordan (Deut 30:11-12), and later in the book of Jeremiah we learn that Israel responded to that offer by accusing Jeremiah of two sins: first, of conspiring with the rulers of Babylon, and second, of undermining Yahweh's promise to dwell in the midst of Israel in his "house", the temple. For those in Israel who were actually paying attention to Jeremiah's preaching, Jeremiah is clearly not pro-Babylon; he is pro-Yahweh, and he knows that Yahweh is using Babylon to wage holy war against a greater threat to His Kingship: Judah. 

This was good news for the people of Israel, among whom Yahweh was building His house. Just because Yahweh had set His face against Israel (v. 10), that did not mean He had abandoned His people entirely. He simply chose to build His house elsewhere, in Babylon. During that time in Babylon, the land of Israel would have it's promised rest (ch. 29). During that time Yahweh would remain faithful to His covenant. He would bring rest to His people and their land, and he would deliver them from His enemies. After that deliverance and rest their Jubilee would come.

There are many lessons which can be gleaned from this history. Perhaps the most important one is found by recognizing that Yahweh's faithfulness includes His covenant curses, not just blessings. Christians often presume that God's faithfulness to us is equivalent to Him blessing us, and that is not true. God's faithfulness includes discipline and punishment. An important distinction  can be made between those two, also. Discipline is what God does as a Father to His children. Punishment is what God does as a holy Judge against His enemies, even those enemies in covenant with Him. 

Why do Christians presume that God will not punish them? Is it because they're in a covenant-relationship with Him? Why do professing Christians presume that they are always in a position of safety from God's judgment? Is it because Yahweh is thought of only as their Father? Do they really believe God ceased being the just Judge of all at the cross? 

Christians like Zedekiah are certainly able to conjure up a cheap view of God's grace in their minds. The same is true with their understanding of God's covenant loyalty. Like Zedekiah, it is often presumed that Yahweh will not destroy those who take refuge in His house. They think Yahweh still dwells among them, and that they haven't contributed to anything wicked, thus provoking His wrath; and if they have, the sacrifice of Christ becomes their excuse to still live wickedly sometimes. Like Zedekiah, some of us presume that our Christian community, our church, our households, are not in any danger because that's where Yahweh chose to build His house in the first place, just like He did with the temple in Jerusalem. But was the temple under Zedekiah's reign still Yahweh's house? And was Jerusalem still His holy city? Jeremiah's message seems to portray otherwise. 

Yahweh did leave Israel with hope though. But that hope was not in the temple in Jerusalem. That hope was in Him, and He went with His people to Babylon. Surely the voice of Rachel's weeping would be heard in Ramah, where her children would be slain by sword, famine, and pestilence (Jer. 31:15). But Yahweh's good news to those who hoped in Him was different. A virgin Israel   would trust in Him and return from Babylon (Jer. 31:21). Unlike Rachel, she would be told to keep her voice from weeping and her eyes from shedding tears, because there was a promised reward from her faithfulness in Babylon (31:16-17). There was hope for the future of virgin Israel, as long as she trusted in God's covenant faithfulness to bless those who bless Him and curse those who curse Him--as long as she lived as His peculiar treasure gathered from the holy warfare waged against His enemies.






Tuesday, December 31, 2013

Playing the flute




Matthew 9:23 displays a contrast between faithless rabbinical customs and the customs that honor Yahweh. According to rabbinical tradition, flute-playing in the first century was a symbol of mourning. But this is significantly different than the examples found in the old testament. Jeremiah 48:36 is the only old testament passage paralleling moaning with flute-playing, but that passage is actually paralleling the sound of a flute similar to the sound of moaning, and not flute-playing per se. Instead, flute-playing throughout the old testament is more commonly symbolic of celebrating one’s gladness for God’s healing presence (Psalm 5; Isaiah 30:29). Isaiah 5:12 even refers to flute-players while celebrating the feasts of Yahweh. But because Israel plays the flute and does not regard Yahweh’s deeds on their behalf, nor do they see the work of His hands in their midst, Isaiah says that Yahweh parches their thirst, starves their honored men, and sends them into exile (v. 13). 

Some people in Israel may put on a good performance with flutes, but Jesus won't dance to their tune because they call evil good and good evil. They put darkness for light and light for darkness, bitter for sweet and sweet for bitter (v. 20). Hypocritical flute-playing in Yahweh’s presence leads to death, whereas the flute-playing of faith is appropriate for celebrating Yahweh’s life-giving presence.



Thursday, December 5, 2013

Cultivating the Kingdom (Matt. 13:24-43)


Continuing where we left off in this series, we arrive at the next section of Matthew chapter thirteen's literary structure (as found here in layout #2). Jesus begins this next section with three parables about cultivating the kingdom (verses 24-33). The first parable describes weeds, or "tares" according to the KJV (v. 24-30). The second parable describes a mustard seed (v. 31-32). The third parable describes leaven (v. 33). All of these parables are about "the kingdom of heaven," which I discussed in detail in an earlier post (here). 

The first thing of interest to us should be the difference between the parable of the Sower (in the previous section) and this parable of the weeds. In the parable of the Sower, the seed sown is the "word of the kingdom" (v. 19), but in the parable of the weeds the seeds are "the sons of the Kingdom" (v. 38). The parable of the Sower transitions from sowing the message of Christ's kingdom on earth to his disciples cultivating that message in the world.  

In the parable of the weeds, seeds are sown within the Sower's field. When the crop starts bearing fruitfulness the Sower's servants come to him and ask where the weeds come from. His answer is that an enemy had done so. However, in order to preserve the fruit from his sowing, both wheat and weeds are then left to grow together until harvest time. 

In verses 36-43 (section C2) Jesus explains to his disciples what this imagery is all about. The one sowing the seeds is the Son of Man, Jesus (12:37; cf.  8:20; 9:6; 10:23; 11:19; 12:8, 32, 40). The seeds are Christ-following Israelites, the children of the Kingdom (v. 38). The enemy planting weeds is Christ's adversary, Satan. The harvest, contrary to modern eschatological daydreams, is not at the end of the physical universe or the end-times of global human history. The harvest is "the end of the age" (v. 39). The age referred to here is the age in which Jesus' disciples lived, the end of the age in which the old covenant was administered, the end of the age in which heaven and earth met together in a Temple in Judea. The reapers of this harvest are said to be "angels," messengers commissioned from above to administer the Lord's sentence upon evildoers, gathering out of the kingdom "all causes of sin and all law-breakers" (vv. 39-41). The destiny of such law-breakers is the fiery-furnace where there is weeping and gnashing of teeth (v. 42). The righteous, however, will fulfill the prophecy of end times described in Daniel 12:3. They will "shine like the sun in the kingdom of their Father" (Matt. 13:43). "Those who are wise shall shine like the brightness in the heavenly-expanse (Hebrew, raqia)... like the stars forever and ever" (Dan. 12:3; cf. raqia in Gen. 1:6-8, 14-17).

The next two parables about the mustard seed and leaven follow along this same trajectory. "The Kingdom of Heaven," Jesus says, is "like a grain of mustard seed that a man took and sowed in his field." The Kingdom of heaven grows incredibly large, larger than all the garden plants, extending even to the point in which others are attracted to it, like birds of the air which come and nest at home in its branches (v. 31-32). The Kingdom of Heaven is also said to be "like leaven that a woman took and hid in three measures of flour, until it was all leavened" (v. 33). Three measures (Greek, saton) of flour is about thirty liters of flour, which implies that an astonishingly immense bread-baking operation is about to take place in the Kingdom of Heaven. If the growth of the Kingdom of Heaven is like leaven hid inside this immense amount of flour, the most obvious implication of this Kingdom coming near is its subsequent rise in proportion to the immensity of the flour itself. The Kingdom of Heaven may start out out small, but when it leavens this mountain of seeds ground into flour the Lord will have prepared enough bread to feed the world.    

In verses 34-35 (section B2) Matthew explains why Jesus spoke to the crowds in nothing but parables. Matthew says, 
This was to fulfill what was spoken by the prophet: 
"I will open my mouth in parables; I will utter what has been hidden since the foundation of the world."
This quotation comes from Psalm 78:2, a Psalm that reviews much of Israel's exodus, especially Yahweh's faithfulness to his covenant through every act of Israel's stubborn rebellion during that exodus. Psalm 78 says that Yahweh established a testimony in Jacob, and appointed a Law in Israel, which He commanded their fathers to teach to their children, so that generation after generation would set their hope in God and not forget the works of God, but keep his commandments (Ps. 78:5-7). But Israel repeatedly rebells against Yahweh, testing Him and acting treacherously toward Him (vv. 56-57). They did not keep Yahweh's covenant, and refused to walk according to His Law. They forgot His works and even the wonders He has shown them (vv. 10-11). But instead of utterly casting off Israel altogether, Yahweh shows them loyal love, generation after generation. Yet they sinned still more against Him (v. 11). They did not believe in Yahweh or trust His saving power (v. 22). Therefore that generation died in the wilderness at Yahweh's hand (v. 31). Only when Yahweh killed them did others among them seek Him earnestly (v. 34). But even still, their heart was not steadfast toward Him. They flattered Him with their mouths and lied to him with their tongues (vv. 36-37). Yet Yahweh, being compassionate, atoned for their iniquity and did not destroy them all. He restrained His anger often and did not stir up all His wrath (v. 38). Instead he chose the mustard grain-sized tribe of Judah and built His sanctuary-kingdom there, a sanctuary wherein the "high heavens" and earth would meet (vv. 68-69). He also chose David His servant and took him from the sheepfolds to guide them with his skillful hand (vv. 70-72). It is all of this which Matthew quotes from, saying that Jesus' parables to the crowds of Israel fulfill the parabolic history of Israel presented in this Psalm. Its as though the people of Israel are again about to go through another exodus, led by the Son of David. 

Up to this point in Matthew's gospel, the sheep of the house of Israel are lost and perishing because of the corrupt leadership in Israel. In chapter thirteen, Jesus is presented as the greater son of David, the greater Solomon, to guide Israel with his skillful hand, even speaking wisdom to them in parables. But to begin to know Wisdom, and to understand His words of insight and His proverbs about the exodus awaiting that generation, they must fear the Lord (Prov. 1:1-7; 9:10). Only fools would despise such wisdom and instruction. Like Israel under Solomon's reign, the crowds of Jews before Jesus are instructed in parables--parables which describe the end of that age, the generation in which Israel lived at that time. Wisdom incarnate is presented before their very eyes, uttering parables out of His mouth, and that message is nothing new to the Israel of faith. Interestingly the Masoretic (Hebrew) text of Psalm 78 says that Yahweh speaks parables to Israel about those things which they have heard and known, and their fathers had told them. Matthew quotes from the Septuagint (Greek) text of Psalm 78 instead, paraphrasing it a bit too, and he describes Yahweh speaking parabolically about what has been hidden from the foundation of the world. What's the deal? Has Israel heard and known the wisdom of Yahweh revealed in this Psalm, or has it been hidden from them since the beginning? 

In a sense, both are true, because not all of Israel is the Israel of faith. All are God's covenant people, but not all of Israel was faithful and obedient to God's covenant. But perhaps Matthew is paraphrasing Psalm 78 to refer to the Kingdom of Heaven near to Israel in the days of Jesus. That kingdom would incorporate all nations through the seed-sowing of faithful Israelites. Israel had heard and known, and their fathers had told them, but Jesus was forming a new Israel for himself, a new Israel which incorporated Gentiles that had Wisdom hidden from them since the foundation of the world. 

By speaking in parables, Jesus leaves his Jewish audience with proverbs to ponder. Would they too flatter Him with their mouths and lie to him with their tongues? Would they too forget His works and the miracles He showed them? 

Jesus, being compassionate, would atone for their iniquity and would not destroy that entire generation. He would give Israel 40 years to repent before destroying their city and their precious temple, thereby ending the old covenant administration. Only the fools who despised Wisdom would be destroyed. But among the mustard grain-sized seed which feared the Lord, would there be an immense growth. The Lord would tabernacle in the midst of those people and there, in Him, heaven and earth would meet.







Tuesday, November 26, 2013

Thankful for Turkey Day



Everyone is preparing for Turkey Day, the great day of "Thanksgiving." But not everyone is thankful. In part this is because not everyone knows what to be thankful for. What's so special about this holiday, some might ask? Why this day, as apposed to some other day? And why should I care? Some don't even go that far, connecting thankfulness with the holiday itself, partly because they've never been taught the historical significance behind the official holiday, but also because the history is meaningless to them anyway. For many American families, the children have been raised their whole life in an environment of unthankfulness and bitterness, so Turkey Day has become just another day to remain consistent with their upbringing. Other than having a day off work with holiday pay, life sucks, so why be thankful? Eat, drink, and be merry about the holiday pay, but let thankfulness to God remain an expendable option. People like this have been raised to be dirty, so the last thing they want is a holiday commemorating their need for a bath, and a house-party full of people expressing their thankfulness to Jesus for soap.

The major problem with unthankful people lies in the human heart. The fact that they don't want to give thanks at all is very telling. At best they just want to be left to themselves, laying quietly in the coffin of their own selfishness. At worst they want to be given thanks. They want attention, but they want most of it, or, at least to be the center of it. They want to be coddled, petted, and admired.

The apostle Paul had a name for people like this. He called them fools. In Romans 1:21 Paul describes the unbelieving, unrighteous landscape of mankind as knowing the living and true God (gnontes ton theon), while choosing to neither honor Him nor give Him thanks. Such thanklessness is foolish. Such thanklessness is also sin. But this is also nothing new to the history of fallen humanity, which is why Thanksgiving Day has transformed into Turkey Day over the last century. Sure, Turkey Day is still a day of feasting and celebration for many people, but many of them are not giving thanks to God, which is what this Thanksgiving holiday was originally about. Fast-forward 200 plus years and "Thanksgiving" has become a celebration and feast to America's god: their belly; their altar: a kitchen table (or couch); their sacrifice: a steaming turkey.

Like Israel of old, people feast in the Lord's courtyard and go through the motions of worship, offering one turkey after another. Burnt offerings are continually before Yahweh, as though that's what He really desires (Psalm 50:8). But there is a remedy for all of this. There is a remedy for all of the foolish, ignorant, selfish, unbelieving festivity which exchanges the truth of God for a lie. That remedy is prescribed by God too, part of which is offered to us in Romans 1, and another part is offered in Psalm 50.

After Paul describes the fool of Romans 1, he concludes with a comment about why God gives such fools over to greater foolishness. It's because "they did not see fit to acknowledge God" (Rom 1:21). In other words, they placed themselves in the seat of judgment, determining Gods worthiness to receive thanks. They determined God's thank-worthiness. Much like Israel of old, God graciously delivered people from bondage and blessed them to the point of maintaining an annual celebration of thanksgiving, rendering unto Him their sincere and humble thanks for His kind care and protection, for His signal and manifold mercies, for the favorable interpositions of His providence, and for the great degree of tranquility, union, and plenty which they had enjoyed and He provided. The great fault of people of all ages --among Israel, those in Paul's day, and even up to our own day-- is that we place ourselves in the throne of God, judging Him to be worthy of our thanks. Far too often we think of God as one of us (Psa. 50:21). This is a sin which the people of this land need to repent of, for even when we give God thanks, if we are the ones remaining in the seat of judgment, seeing if God is fit to receive our expression of thankfulness, we're off at the wrong start.

Another part of the remedy is in Psalm 50. This Psalm is about covenant renewal, and it describes all the people together sacrificing to Yahweh in his courts, very much like people do today across America today on their holy-days ("holidays"). Among many of those who gave thanks to "god," much of it was mere lip-service. God the confronted them, describing their life this way:
You hate discipline. You cast My words behind you. If you see a thief, you're not bothered by him, and the same is true with your company of adulterers too. You give your mouth free reign to speak evil things, and your mouth frames deceit. You sit and speak against your brother. You even slander your own mother's son! You've done all these things while I watched silently. You thought that I was one like yourself. (Psa. 50:17-21) 

He then says to them:
The one who offers thanksgiving as his sacrifice glorifies Me. To the one who orders his way rightly I will show the salvation of God.
Earlier in the same Psalm, this was said as well:
Offer to God a sacrifice of thanksgiving and perform your vows to the Most High...

Striving to maintain a day of "Thanksgiving" in a faithless and Godless culture is like trying to shepherd the wind. It's futile and fleeting in a world that is faithless and Godless. And by Godless I mean Christless. What this Christless world needs is true thanksgiving, a giving of self that performs vows, a giving of thanks from one who orders his way rightly. What this world needs is Jesus Christ, who modeled the perfect giving of thanks in a thankless world. Jesus performed every vow faithfully to his Father, and he gave thanks. Jesus ordered his way rightly, and he gave thanks. After ordering his way rightly, and after paying all his vows, Jesus then gives himself as a thank-offering. In contrast with a world whose god is their belly, Jesus emptied himself and took upon himself the form of a servant, humbling himself by becoming obedient to the point of death, even the death of the cross (Phil. 2:7-8). For that reason God highly exalted Jesus and bestowed upon him a name that is above every name, so that at the name of Jesus every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. The Church therefore celebrates this thank-offering of Jesus in weekly eucharist, weekly "thanks-giving" (which is what eucharist means in Greek: to give thanks). In turn the weekly eucharist, ordered rightly, prepares the body of Christ to give thanks to God in all times and places, especially in those times and places where a national holiday of thanksgiving to God is commemorated. 

So, if you want to give thanks to God this holiday, here's where people should start. Start by remembering that Advent season begins three days after Thanksgiving Day. Continue that thought with humble adoration of the Son of God who lived and died and rose from death to life for you. After that, keep in mind that the Son of God became man to enable men like you to become sons of God. Acknowledge that your Father in Heaven has placed His Son upon the seat of judgment, not you, and be thankful for that. Be thankful that as sons, your Heavenly Father is more willing to give than you are willing to receive. Be thankful that as sons, your Heavenly Father graciously and repeatedly calls you to renew your covenant with Him, so you can perform your vows; so you can order your way rightly before Him. Don't just eat turkey and say 'thanks.' Render unto Him their sincere and humble thanks for His kind care and protection, for His signal and manifold mercies, for the favorable interpositions of His providence, and for the great degree of tranquility, union, and plenty which you have enjoyed--that He provided. These are the things which were publicly acknowledged by George Washington, President of these United States of America, on the first national Thanksgiving celebration, issued October 3rd, 1789. That public address can be read here

Be thankful for turkey, and be thankful for holiday pay, but prove that thankfulness of yours to Jesus Christ by cleaning up your life, fearing God, paying your vows to Him, and trusting that He is more willing to give than you are to receive. Repent of whatever unwillingness to receive there may be on your part, but then thank Him for His willingness to give even more still. In all your ways acknowledge Him, and He will direct your path. 


Tuesday, November 12, 2013

William Tyndale: "He is the satisfaction for our sins" (I John 2:2)


Commenting on I John 2:2, William Tyndale (Tyndall) writes: 


And he is the satisfaction for our sins; and not for ours only, but also for all the world’s. (1 John 2:2)

   That I call satisfaction, the Greek calleth Ilasmos, and the Hebrew Copar: and it is first taken for the suaging of wounds, sores, and swellings, and the taking away of pain and smart of them; and thence is borrowed for the pacifying and suaging of wrath and anger, and for an amends-making, a contenting, satisfaction, a ransom, and making at one, as it is to see abundantly in the bible. So that Christ is a full contenting, satisfaction and ransom for our sins: and not for ours only, which are apostles and disciples of Christ while he was yet here; or for ours which are Jews, or Israelites, and the seed of Abraham; or for ours that now believe at this present time, but for all men’s sins, both for their sins which went before and believed the promises to come, and for ours which have seen them fulfilled, and also for all them which shall afterward believe unto the world’s end, of whatsoever nation or degree they be. For Paul commandeth, 1 Tim. 2 “to pray for all men and all degrees,” saying that to be “acceptable unto our Saviour God, which will have all men saved and come to the knowledge of the truth;” that is, some of all nations and all degrees, and not the Jews only. “For,” saith he, “there is one God, and one Mediator between God and man, the man Christ Jesus, which gave himself a redemption” and full satisfaction “for all men.” David also said in the eighteenth Psalm: “Their sound is gone throughout all the earth, so that the benefit stretched on all men.”
   Let this therefore be an undoubted article of thy faith: not of a history faith, as thou believest a gest of Alexander, or of the old Romans, but of a lively faith and belief, to put thy trust and confidence in, and to buy and sell thereon, as we say; and to have thy sins taken away, and thy soul saved thereby, if thou hold it fast; and to continue ever in sin, and to have thy soul damned, if thou let it slip; that our Jesus, our Saviour, that saveth his people from their sins, and our Christ, that is our king over all sin, death and hell, anointed with fulness of all grace and with the Spirit of God, to distribute unto all men, hath, according unto the epistle to the Hebrews and all the scripture, in the days of his mortal flesh, with fasting, praying, suffering, and crying to God mightily for us, and with shedding his blood, made full satisfaction both a pœna et a culpa1 (with our holy father’s leave) for all the sins of the world; both of theirs that went before, and of theirs that come after in the faith; whether it be original sin or actual: and not only the sins committed with consent to evil in time of ignorance, before the knowledge of the truth, but also the sins done of frailty after we have forsaken evil and consented to the laws of God in our hearts, promising to follow Christ and walk in the light of his doctrine.
   He saveth his people from their sins, Matth. 1, and that he only: so that there is no other name to be saved by. Acts 4. And “unto him bear all the prophets record, that all that believe in him shall receive remission of their sins in his name.” Acts 10. And by him only we have an entering in unto the Father, and unto all grace. Eph. 2 and 3 and Rom. 5. And as many as come before him are thieves and murderers, John 10; that is, whosoever preacheth any other forgiveness of sin than through faith in his name, the same slayeth the soul.
   This to be true, not only of original but also of actual [sin], and as well of that we commit after our profession as before, mayest thou evidently see by the ensamples of the scripture. Christ forgave the woman taken in adultery, John 8 and another whom he healed, John 5. And he forgave publicans and open sinners, and put none to do penance, as they call it, for to make satisfaction for the sin which he forgave through repentance and faith; but enjoined them the life of penance, the profession of their baptism, to tame the flesh in keeping the commandments, and that they should sin no more. And those sinners were for the most part Jews, and had their original sin forgiven them before through faith in the testament of God. Christ forgave his apostles their actual sins after their profession, which they committed in denying him, and put none to do penance for satisfaction. Peter (Acts 2) absolveth the Jews, through repentance and faith, from their actual sins, which they did in consenting unto Christ’s death; and enjoined them no penance to make satisfaction. Paul also had his actual sins forgiven him freely, through repentance and faith, without mention of satisfaction. Acts 9. So that, according unto this present text of John, if it chance us to sin of frailty, let us not despair; for we have an advocate and intercessor, a true attorney with the Father, Jesus Christ, righteous towards God and man, and [he] is the reconciling and satisfaction for our sins.
   For Christ’s works are perfect; so that he hath obtained us all mercy, and hath set us in the full state of grace and favour of God, and hath made us as well beloved as the angels of heaven, though we be yet weak: as the young children, though they can do no good at all, are yet as tenderly beloved as the old. And God, for Christ’s sake, hath promised that whatsoever evil we shall do, yet if we turn and repent, he will never more think on our sins.2








1.  Latin for "from guilt and punishment"
2.  Tyndale, W. (1849). Expositions and Notes on Sundry Portions of the Holy Scriptures, Together with the Practice of Prelates. (H. Walter, Ed.) (Vol. 1, pp. 153–156). Cambridge: Cambridge University Press.

Thursday, November 7, 2013

"But Amaziah would not listen" (II Kings 14)




In II Kings 14 Amaziah king of Judah is portrayed as a son of Yahweh who does what is "right in the eyes of Yahweh," his Heavenly Father (v. 3), even though, sadly, "yet not like David his father," for it says that under Amaziah "the high places were not removed; the people still sacrificed and made offerings on the high places" (v. 4).

Nevertheless Amaziah is a valiant warrior of Yahweh, and Yahweh gives him strength to defeat His enemies. Amaziah strikes down 10,000 Edomites, and even the Edomite stronghold of Sela "by storm" (v. 7). In his zeal he then turns to taunt his brother, northern Israel, "face to face" (v. 8). This leads to an interesting and unexpected turn of events, considering that not every southern king does what is right in the eyes of Yahweh, and Yahweh had clearly provided a great victory for Amaziah.

The northern king, Jehoash, reminds Amaziah that he is a "thistle" in Lebanon in comparison to the northern "cedar" kingdom, and therefore is outmatched (vv. 9-10). Then we read: "But Amaziah would not listen" (v. 11). Up next, a battle between brothers ensues and Yahweh does not defend Amaziah for covering up his ears. Judah gets defeated in battle, Amaziah is captured, 400 cubits of Jerusalem's wall are broken down, and all the gold, silver, and holy "vessels" of Yahweh's house are plundered (vv. 11-14). Amaziah did that which was right in the sight of Yahweh, until his heart was lifted up against his brother. His zeal lacked wisdom from above, and wisdom from below divided the kingdom even further.

At the very beginning of Yahweh's division of the kingdom He promised a faithful remnant in Judah for His name's sake, and even a future deliverer --Josiah by name-- to begin restoring unity (I Kng. 13:2). All throughout the books of Kings we find brother fighting against brother, and foolish zeal followed by even more foolish zeal, as the people await deliverance from God. Only the wise in heart await deliverance from Yahweh, for He is the only living and true God. As the people await deliverance from Yahweh, one of the dominant lessons to be learned is that brothers warring against brothers only divides the kingdom further and further. When Israel attacks Judah, he plunders Yahweh's house, thereby provoking brother Judah. When Judah minds his own business, Yahweh protects him, which provokes brother Israel to jealousy. But brother Judah isn't perfect either. He too never completely removes the "high places" in his midst, which we know displeases Yahweh time and time again (I Kng. 15:14; 22:43; II Kng. 12:3; 14:4). If not for Yahweh's faithfulness to the covenant He established, even Judah would be toast. But Yahweh is faithful and gracious, slow to anger and abundant in lovingkindness, forgiving iniquity and transgression (Num. 14:18; Psa. 103:8; 145:8; Joel 2:13); therefore a faithful remnant will be preserved by Him as promised.

What we learn from II Kings 14 is that instead of presuming that Yahweh would defend his zealous and courageous taunts against his brother, Amaziah should have focused his energy on the high places in his own land, the land which Yahweh had given him. Instead of attempting to defend the name of Yahweh by attacking the idols of his brother's house, he should have listened to the practical advise of his brother and remained content with his glory, stay at home, and not provoke northern Israel any further (v. 10). Amaziah should have taken this very clear hint as being providential from Yahweh, and then turn his attention to his own house; but as we know from history, he didn't. Yahweh gave Amaziah a taste of glory when he struck down the stronghold of Edom "by storm," but not even a peep of thunder is directed at the idolatrous high places of his own house; therefore when Amaziah attacked the stronghold of his brother's house, Yahweh by no means cleared the guilty (Num. 14:18), and consequently the taste of Yahweh's glorious house went with him to the northern kingdom, where he was taken captive (vv. 11-14). Perhaps if Amaziah had dealt with the idols of his own house first, pulling the log out of his own eye first, he could have seen how much his zeal lacked wisdom; then Yahweh would have honored his zeal for His house.



Monday, October 21, 2013

God is not nice




Commenting on I Kings 22:1-40, Peter Leithart makes some interesting observations about Yahweh being a God who challenges our plans in order to reform His Church. Leithart even approaches the story of Micaiah's prophecy and the deception of King Ahab in a very practical, pastoral manner, treating Yahweh exactly as He has revealed Himself. Dr. Leithart writes:

According to Torah, the true prophet is ultimately revealed by the outcome; if he is a true prophet, then what he prophesies will happen (Deut. 13:1–11), and in this story, Micaiah is shown to be the true prophet because Ahab dies in battle. But Ahab and Jehoshaphat have to make a decision before they know the outcome. How can they know which advice to follow? How can they tell a wolf cleverly disguised in sheep’s clothing from a sheep?

Jehoshaphat apparently discerns that something is wrong. When he hears all four hundred prophets in agreement, all agreeing that Yahweh promises success, he still wants to hear a prophet of Yahweh (1 Kgs. 22:7). Jehoshaphat is probably spiritually attuned enough to know that the word of God does not come with the message, “Everything is perfectly okay. You’re okay just the way you are.” As Barth says, dogmatics is the science that tests the church’s proclamation by the standard of the word of God, and if dogmaticians emerge from their study to announce “all is well; steady as she goes,” they have made a mistake in calculations. Or, to put it in the blunt terms that Long uses, “God is not nice” (2004). He does not exist to underwrite our projects, to ensure that our pursuit of money and fame and American empire goes smoothly. He is the “judge of all the earth,” whose word is an instrument for bringing all our projects, intentions, and aims, especially the most pious of them, under scrutiny and judgment.
It is always a temptation to prefer a smooth, self-affirming word over a confronting word, and that temptation has been institutionalized, systematized in many contemporary churches. The word “sin” is avoided as needlessly offensive, especially to wealthy church members. Churches advertise their welcoming, nonjudgmental atmosphere, not so subtly (and viciously) implying that there are harsh judgmental churches out there and we all know which ones they are. American churches mirror consumer culture, offering a range of choices so that everyone can settle back into a Muzak spirituality, confident that they will not be confronted by any demands for radical change. But the word of Yahweh does not affirm us in our plans. It challenges our plans, confronts them, undoes them.1
...Micaiah’s vision of Yahweh asking for a volunteer to entice (פתה) Ahab is one of the most puzzling passages in the Bible and difficult on many levels. The least problematic aspect of this incident is that Yahweh is seeking help from surrogates, though the quaintness of the scene almost seems more at home in Goethe than in the Bible. The more troubling problem is the moral one: how can the God who is truth, whose word is truth, send out a lying spirit to inspire people to lie to Ahab? Is Yahweh ultimately just another trickster God, unreliable and deceptive?2 
...What kind of God is this that puts misleading prophesies into the mouths of the court prophets of Israel? How is this consistent with the New Testament’s affirmations that “it is impossible for God to lie” (Heb. 6:18) and that “in him is no variation or shifting shadow” (Jas. 1:17)?
As Davis points out, there is ultimately no deception here or, more accurately, the deception is completely telegraphed (2002, 327). Yahweh’s Spirit inspires the prophets to mislead and lure Ahab to his death, but then Yahweh sends Micaiah to tell Ahab he is being lured to his death. Yahweh sets a trap for Ahab, but politely shows Ahab the trap before he springs it. Yet, Ahab blindly goes to Ramoth-gilead, confident that he can cheat death and escape the word of Yahweh. Further and more basically, this passage makes it abundantly clear that Yahweh is not a great marshmallow in the sky. He is not a God who plays softball. Nor is he the god of the philosophers, a gorgeous but impotent force in heaven. He is a warrior who fights to win, and deception is part of his art of holy war. Elsewhere, Yahweh encourages his people to use deceptive military tactics (e.g., Josh. 7), and on more than one occasion he deploys an “evil spirit” to set traps for his enemies (Judg. 9:23; 1 Sam. 16:14; 18:10; 19:9; Ezek. 14:9).
Many of the church fathers gesture toward the insight that God is a trickster when they develop atonement theories that suggest the cross is a divine trap laid for Satan. Recent work on the historical Jesus confirms the patristic insight into God’s shrewdness without adopting the “bait theory.” Jesus’s challenging parables, his provocative prophetic actions, his counterintuitive images and exhortations, his shrewdness in debate—all this testifies that Jesus is the incarnation of the God who lured Ahab to the battlefield of Ramoth-gilead.
He is straight with the straight, merciful to the humble, but cunning with the wicked (ועם־עקש תתפתל) (Ps. 18:25–26), the God who catches the wicked in their own devices, who leads his enemies into the very traps that they set for the righteous. This is a God to be loved. But he is also a God to be feared. One should be grateful to be and remain in his good graces, for it is a fearful thing to fall into the hands of this God. Yahweh is the ultimate trickster that outfoxes all human attempts to escape him. Yahweh is not only cunning. He is transcendently, infinitely cunning. The conclusion that God employs deception against deceivers should not lead to distrust or anxiety. There is a simple way to avoid falling into the traps of the infinitely cunning God: humbly trust him, for he is merciful to the merciful, and to the pure he is pure.3








1.  Peter J. Leithart, 1 & 2 Kings [Grand Rapids, MI: Brazos Press, 2006] pp. 160-1
2.  Ibid. p. 162
3.  Ibid. p. 163-4