Psalm 29

As these words are written we are in Jerusalem where we have been for several weeks.  We arrived the end of January and about a week after we arrived we experienced one of the most amazing things: loud, booming thunder in the midst of a Jerusalem snow storm. 

We are not unfamiliar with majestic lightning and thunder storms from our days in Walsh in SE Colorado where we loved to sit on the front porch and marvel at the displays in the distance, from NE to SE, 180 degrees around.  The flash of lightning would be followed several seconds later by the faint sound of distant thunder.  One night we stood with friends at Holland Lake along the Swan highway of Montana and watched a thunder cloud work its way down a canyon from Upper Holland Lake, setting trees on fire with lightning and then dousing them with the accompanying downpour, and then moving across our lake until it got close, at which point we all ran for the car.  But we had stayed as long as we felt safe just amazed by the display of power and majesty of it all.

To be in the middle of the storm of course increases the sense of power and awe.  The flash of light followed within a second or two by the loud banging and crashing.  Several times in our Montana homes in Lewistown and Kalispell we experienced middle-of-the-night storms like this.  One night lightning split a tree just across the street from our house; the ear-splitting thunder was almost immediate and struck fear. 

That is the kind of thing we recently experienced in Jerusalem: the flash in the window followed almost immediately by the loud thunder.  The storms of this nature seemed to be moving quickly so that the lapse between lightning and thunder grew shorter until it seemed to be right over us, and then longer as it moved on.

The Psalmist seems to be in this very situation of watching a powerful storm pass, perhaps from North (where it splintered the cedars of Lebanon) to Southeast (where it shook the wilderness of Kadesh).  Apparently he even sees a frightened deer in its reaction to all the power of the display.  Verses 3-9 describe the amazing scene, something that could be imagined if David were situated on some of the surrounding hills of Jerusalem.  (Todays Mt. Scopus among others would provide such a vantage point.)

All of this, so far, is not unusual in the sense that perhaps we have all had similar experiences of the display of power and majesty in creation around us.  But let us be clear and careful in understanding the effect of this on the Psalmist.

First, this is a call to worship the Creator.  David begins with a wonderful call to praise (v1-2).  What is seen in the thunderstorm is directly related to God who is the Creator and Sustainer of the universe.  We must bow before Him and worship in holiness for He is holy!  David sees the “God of glory” (v3), the omnipotent God (v4).  ALL in His temple of creation, cry “GLORY!”

As we have already seen in Psalms 8 and 19, what we see around us must tell us something about the Creator.  Thus we conclude that our view of “origins” is not a passing interest.  It is fundamental.  For example, those who struggle with a God who would hold men accountable who have not heard the truth of the Bible struggle because they fail to hear the truth of Creation.  There is a clear and in this case, powerful and loud voice that is speaking!  It speaks of the reality of a God of power and majesty who must be worshiped!  We are foolish, as in "stupid," to suppress this truth (Rom. 1:18-23).  And yet this is the approach of many.

Second, this brings comfort and encouragement to those who worship the Creator.  David concludes with this thought (v10-11).  The storm says God is King forever; thus it assures him that God will never lack the power to strengthen and bless His people.  The thunderstorm leaves a residue of blessing in its wake.  Around Jerusalem now, the greening of the desert is just amazing.  The wildflowers are in bloom.  We traveled down to Jericho and then north to Mount Herman this last week and were so blessed by what we saw.  The hills around Jerusalem were just covered with shepherds and their flocks enjoying the green pastures.  To bow before the awesome and powerful God, in reverential fear, brings comfort to those who worship Him.  At the same time it brings fear to those who refuse to acknowledge Him.

The call goes out to all to cry “glory!”  It is especially extended to the “mighty ones” (v1), those who are considered to be people of accomplishment.  Do not be full of yourself.  Give unto the LORD the glory due to His name; worship the LORD in the beauty of holiness. 

Phil. 2:5-8; Col. 1:15-18, How God Became Man (2)

 Our passage tells us how the Son of God did this.

·       He did not consider equality with God robbery, or something to be grasped.  What is the Son had said, “I am God; I live in glory and majesty and I will not leave what is rightfully mind?”  Instead, this is what He said: And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was (Jn. 17:5).  Peter claimed to be an eyewitness of His majesty at the transfiguration when Jesus was arrayed in the glory that was rightfully His (2 Peter 1:16).  John said that Jesus became flesh and they saw glimpses of His glory, the glory of the Only Begotten (Jn. 1:14).  God does not share His glory with any other (Isa. 42:8). 

·       He made Himself of no reputation (He humbled Himself).  The Greek means literally that HE made Himself void, nothing, of no effect.  For clarity, here are some other places that word appears.  In Rom. 4:14 unbelief makes the promise “of no effect.”  There is a promise made, but if the recipients of the promise do not trust God and receive the promise, the promise still exists but it is of no effect.  Again, 1 Cor. 1:17 says that the wise words of men make the message of the cross to have no effect.  If a person says, I will do the best I can and try to please my Creator, this sounds reasonable.  But it is foolish.  A person is a sinner from birth and can do nothing to satisfy God’s righteous requirements.  In the Gospel of Christ, He has taken sin and the punishment for sin for all who believe.  If we accept this by faith, it “works” for salvation.  But if we follow the wisdom of the world, that says do the best you can, then the gospel is of no effect.  It will not “work” for you.  So, Jesus made Himself of no effect.  What does this mean?  Again, Scripture will not allow us to say He ceased to be God.  But rather, as we will see, He laid aside the use of His divine attributes and powers and submitted Himself to His Father.  God never sleeps and has no weaknesses.  Yet Christ, as a man, was tired, had to eat, and even experienced temptation. And yet, on occasion His glory was seen, the powers were evident, as His Father led Him. 

Phil. 2:5-8; Heb. 1:1-3, How God Became Man (1)

 (We are approaching Christmas and I always enjoy focusing on the Lord Jesus Christ and His Incarnation.  Lord willing, after Christmas we will hear more from the OT prophets, particularly Ezekiel.)

This is a difficult thing … for God to become Man.

·       The Immortal took on mortality.

·       The Infinite took on limitations.

·       The Invisible took on physicality.

·       Spirit took on flesh.

·       Majesty became humility.

·       Sovereignty became subject.

“He is Wonderful, because in Him the most marvelous extremes meet.  He is the Babe just born, but He is the Ancient of Days who fills space.  He grows in knowledge, but in Him are stored the riches of eternal wisdom.  He hangs in mortal agony upon the Cross, but He gives life to uncounted myriads.  He is laid in a borrowed tomb, but He lives evermore and death hath no power over Him!” (F. B. Meyer)

How could, how did, God become Man?  Let us begin with some “creative” but damning answers …

·       He seemed, appeared to be human.

·       His body and soul were human, His spirit divine.

·       He was born a man and later was promoted to deity.

·       He was an angel, born a man, then exalted to a higher status.

·       Sometimes He was human, sometimes He was divine.

All these are damning because they are not true!  And what you think about Christ is evidence of salvation.  By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, 3 and every spirit that does not confess that Jesus Christ has come in the flesh is not of God.  And this is the spirit of the Antichrist, which you have heard was coming, and is not already in the world (1 John 4:2-3).

The answer to our question can in no way deny:

Ø His being equal with God, 2:6. “Form” (Grk. morphe) speaks of external appearance.  Theologians have always struggled to talk about this knowing that God has no physical form.  Heb. 1:3 has a stronger term, “hypostasis” meaning exact representation of the invisible God.  The Word, an expression of God, WAS God and WAS WITH God (Jn. 1:1). 

Ø His being in the likeness of man, 2:8.  Again, is this saying He merely looked like man or that He was man, completely, truly.  The Bible insists He MUST BE and WAS full Man.  Therefore in all things He HAD to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people (Heb. 2:17).  For since by man came death, by Man also came the resurrection of the dead.  22 For as in Adam all die, even so in Christ all shall be made alive (1 Cor. 15:21-22; He HAD to be as much Man as Adam, not a sinner but fully human).

Zeph. 1:14-2:7, 3:13-17, The Great Day of the LORD

Let’s use the prophecy of Zephaniah to lay out for us the basic approach of the prophets to the “Day of the LORD.”  My understanding is that the DOL is a time when God sets things straight.  There were different times referred to as the DOL, including the Babylonian destruction of Jerusalem and that of the Romans in 70AD.  These all anticipated a coming DOL that will result in the Messianic reign. 

Zephaniah gives us a typical description of that Day.  He is first talking about the coming of the Babylonians (Zephaniah prophesies in the reign of Josiah), but concludes with the reign of “The King of Israel, the LORD.”  The basic aspects of the DOL are seen in the outline of Zephaniah.

·       1:1-18: Judgment begins at the house of God, as Peter put it.  Israel is judged for her sins, especially the idolatry.

·       2:1-2: Then there is a call to Israel to repent.

·       2:3-15: God then judges the nations around Israel that cause her the most trouble.  Zephaniah has in mind what God did through Nebuchadnezzar.

·       3:1-7: Zephaniah speaks again of the woe upon Israel because of the pride of her leaders.  But them the LORD says …

·       3:8-13: “Wait for Me.”  This calls for patience until the time of the salvation of the remnant.  This has taken us to the latter days.  The purpose of the DOL is not completely fulfilled until the DOL of the latter days.

·       3:14-20: That future DOL will usher in the reign of the Messiah.  “The King of Israel, the LORD” will rule. 

Zephaniah gives us another “model” of the DOL in the third chapter.  This explanation revolves around references as to what will be “in the midst” of Israel, and especially Jerusalem.

·       3:3: In her midst the leaders are as roaring lions and ravenous wolves.  These are days of evil when the shepherds of Israel lead Israel for their own lusts.

·       3:5: In her midst the LORD is righteous.  He is never wrong in the way He deals with His people Israel.

·       3:11: The LORD takes away the evil in her midst.  This is the day of salvation.

·       3:15: The King of Israel, the LORD will be in her midst.  This is the time of Messiah.

·       3:17: The LORD your God in your midst, the Mighty One, will save: He will rejoice over you with goodness.  He will quiet you with His love.  He will rejoice over you with singing.

As you read through the OT prophets, this is the pattern you will see in their frequent references to the DOL.  I would suggest we also have this in mind as you read 1 Thess. 5 and 2 Thess. 2.  It is the same Day. 

Joel 1:1-4; 2:28-32, Visions of Joel

Sometimes I get hung up on the meaning of names in the OT.  Joel 1:1 is interesting to me.  Joel means, of course, “Jehovah is God” (YAHWEH-El).  His father’s name, Pethuel, means “vision of God.”  Not to make an overstatement, but Joel had access to three visions in his short prophecy.  First, a vision of the meaning of a locust plague in his own day.  Second, a vision of a coming judgment of God.  And third, a vision of God’s ultimate plan for Israel.  But as you read his prophecy, sometimes you may wonder what Joel is describing.  So here is a brief explanation of what I see as the distinction between three events.

·       Joel 1 gives the vision of a locust plague.  He describes the variety of locusts.  The effect on Israel has to do with the trees and crops that are destroyed.  When he calls them a “nation” (1:6) the rest of the verse and verse 7 make it clear that it is a “nation of locusts.”  To me, the key is that he says “the day of the LORD is at hand” (v15).  This is a current event.

·       Joel 2:1-11 describes a coming judgment by a nation of people that will have an effect similar to that of the locust plague.  In this situation Joel says “the day of the LORD is coming” (2:1).  It is future to his day.  The emphasis is on the pain and suffering of the people, being personally attacked rather than suffering the attack on the plant life of  the locust plague.  In v11 the one who executes God’s word is the king of the nation that God uses, Nebuchadnezzar.  What follows this passage is a call to the people to repent (2:12-17).  It is true that the land suffers in this vision, and the land will be refreshed when the people repent (v18-27). 

One matter to clarify has to do with the “day of the LORD.”  This is applied both to the current plague of locusts and the coming invasion of a literal army.  Neither of these is the ultimate “day of the LORD” that precedes the coming of Messiah to rule from Zion.  It helps to understand that this “day” is a time of God’s judgment, when He sets things right in Israel, correcting the nation through the invading nation, and then judging the invading nation that goes beyond His intended plan.  The “day of the LORD” applies to all, with the earlier days of judgment leading to the eventual “day” when the Mystery of God is fulfilled in Christ.

·       In Joel 2:28 the key is “afterward.”  We know 2:28-32 refers to the “outpouring of the Holy Spirit,” the time when Israel is brought into the New Covenant relationship with God through their Messiah.  Thus the rest of Joel refers to this further future time.  When Israel is truly a saved nation, God will then judge the nations (3:1-17) and all the world will be what glorifies God (3:18-21).

The sovereign LORD has a plan and it is always being worked out, even in our world today.  We should learn to recognize that work as it is being accomplished even in our own day.

Hosea 14, Meditate on These Things

Here are some notes from the closing chapters of Hosea (12-14).

·       12:4-5: Jacob actually struggled against God when he wrestled with the Angel of the LORD.  I read this in the English translation of the Jewish Publication Society.  They called the Angel a “god-like creature.”  But Hosea makes it clear that Jacob wrestled with a “Being” that bore the “memorable name” of the LORD.  Translations do make a difference!

·       13:1: Ephraim (Israel, the Northern Kingdom) exalted himself.  But self-exaltation leads to idolatry.  Rom. 1 makes this clear.  Men turn from God (v21), and then profess themselves to be wise, becoming fools (v22), who, by definition, say “there is no god” (Ps. 14:1).  But people will always know, at some point, that they have a spiritual component in themselves.  Self-exaltation will never satisfy.  So, not wanting to return to their Creator, they attribute deity to some animal or other creature and worship that instead (v23).  So we see in Hosea.  Self-exaltation led to Baal worship.

·       In 12:1 Hosea said, “Ephraim feeds on the wind and pursues the east wind.”  In 13:15 we read, “An east wind shall come; the wind of the LORD shall come up from the wilderness.”  In her idolatry, Ephraim or Israel (N. Kingdom) allied themselves with the gods of the East.  When judgment came, it was Assyria, “the wind of the LORD” from the east that was used by God to bring an end to the idolatrous nation.  Man can never stand against the plan of God.  God even uses the wicked nation to do His will.

·       In 14:1-3 God even gives Israel the words to say in order to repent.  Now that might sound a bit suspicious.  Words are just words.  The issue is the heart.  But think about this.  Jesus said, For by your words you will be justified, and by your words you will be condemned (Mt. 12:37).  When Jesus said this He was depending on the fact that our words would be an expression of the heart.  So of course the heart is the issue.  BUT remember Rom. 10:9-10.  There are words that must be expressed to be saved.  Jesus must be confessed.  But read it all: if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him, from the dead, you will be saved.  And if you did not get that, we get a repeat: For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.  So, in Hosea, God gives them the words, for in those words it is clear what must be in the heart.  God will never be mocked.  He will always know our hearts.  So hear the words, and then, from the heart, put your faith in Christ!

Hosea 7, Similes and their Application Today (2)

We are continuing to review the similes of Hos. 6-8.

·       Hos. 7:15-16: They were “like a treacherous bow.”  They are like a bow that doesn’t shoot straight.  But note the context of v15: God disciplined and strengthened their arms so they could handle the bow, but the bow they used had a problem.  God disciplines us when we choose the wisdom of the world.  He does it by the failure of that wisdom.  It is actually God’s grace when our lives fail under the wisdom of man.  So we are encouraged to follow a new way, but instead of choosing the way of truth in the Bible we pick up another philosophy of man that still misses the mark.

·       Hos. 8:8: Israel was “like a vessel in which is no pleasure.”  Notice the context in v8: Israel is now in or among the Gentiles.  She was created by God to be His chosen nation.  But because of their harlotries (idolatry) they have become indistinguishable from the godless nations around her.  She has become useless in terms of God’s purpose, that she should be a witness to the world of the greatness of the God of Israel.

Now think about this.  We have God’s people whose faithfulness is like a morning cloud; whose passions burn as a baker’s oven, just waiting to lead us in our own lusts; whose half-baked ideas are not capable of meeting every need in life; who flit about from one “savior” to another; whose wisdom is faulty from the start; and who have become useless to God.

Listen to Paul’s warning to Timothy about the church in the latter days: For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers, and they will turn their ears away from the truth and not be turned aside to fables (2 Tim. 4:3-4).  In that one description we see essentially every one of the descriptions of the prophet Hosea concerning God’s people in his own day. 

But now, what did Paul tell Timothy he needed to do about this?  But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry (2 Tim. 4:5).  This is a summary of what he had told his “son in the faith” in the first letter (1 Tim. 4:12-16): be an example to the believers; give attention to God’s word and sound doctrine, giving yourself entirely to them.  In short: Take heed to yourself and to the doctrine.  Continue in them, for in doing this you will save both yourself and those who hear you (1 Tim. 4:16).