Heb. 5:12-6:6, The First Principles

Our understanding, as we have explained in recent posts, is that the “first principles of the oracles of God” are the beginning principles of coming to Christ.  It is the “milk” of Heb. 5:12. The “solid food” is “meatier,” as we often say.  One is for infants, the other for those who are growing into spiritual adults (5:14).

Further, Hebrews differentiates between “the elementary principles of Christ” and the truths that will take us to perfection.  These “elementary principles” are the foundational truths in 6:1-2.  To some this might seem an odd idea, something not developed in Scripture.  But upon closer examination, I believe there are quite a few passages where we see this concept.  Here are a few.

·       Luke 24:27: Jesus, after his death and resurrection, was able to explain to His disciples how He was seen throughout the OT.  That is elementary.  Paul, in Eph. 3:5, Paul spoke of his ministry as the revealing of what was a mystery, “which in other ages was not made known to the sons of men.”  This was the truth of the New Covenant.  What Christ gave Paul to give to the Church built on the foundational truth Jesus was teaching His disciples here, and it also went beyond, or perhaps we should say “deeper.”

·       Acts 24:14: In Paul’s defense before Felix he spoke of the foundational truths, things of Christ that are found in the Law and the Prophets.

·       Acts 26:22-23: Again, what Paul shared before Agrippa were the “elementary principles,” the beginning truths of coming to Christ. 

·       Acts 28:23: The same is true of his meeting with the Jewish leaders in Rome.  He was able to draw from the OT, the Law of Moses and the Prophets, in explaining the elementary principles of Christ.

·       Rom. 3:21: The means by which God’s righteousness was maintained in providing justification for sinners was “witnessed by the Law and the Prophets.”  The OT is rich in the foundation it lays of righteousness in the coming Savior.  The OT promised that under the New Covenant the Holy Spirit would play the key role in its implementation.  Jesus spoke of the Spirit’s ministry in a symbolic way in John 7:37-39 (“living water”).  Even in the Upper Room the disciples would have struggled to appreciate all that Jesus was promising regarding the Spirit.  It was required of Paul to reveal the many facets of the Spirit’s work in the believer. 

·       2 Peter 3:1-2,15-16: Peter spoke of the need to pay attention to what the OT prophets and NT Apostles said.  But then he acknowledged that Paul had wisdom from God by which he said “some things hard to understand.” 

Paul often uses the word “mystery” to describe his message, received from the Lord Jesus to give to the Church.  But this “mystery” is essential truth for all believers, not just some “elites.”  The point in Hebrews is simply that it comes with age and experience, those of “full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Heb. 5:14).

Psalm 88

This is a profound and, I believe, unique Psalm.  It is one that has always stood out because there is no resolution to the Psalmist's plea for help.  Usually the Psalms that come out of the trials of the saints come to praise at the end.  This one does not. 

Briefly note the progress of this prayer:

• Ø  He pleads with God to hear his prayer, v1-2.
• Ø  His soul is full of troubles, v3-5.
• Ø  He knows God has brought this, that God is at work, v6-9a.  God has even separated him from his acquaintances; he is left alone.
• Ø  If he dies how will he declare God’s goodness, v9b-12.
• Ø  Why do you hide your face, Lord, v13-18?

Why does God not give an answer?  Why is there no reassurance of faith?  One thing we can tell is, it is not because the writer lacks passion about his problem or his God.  He:

• ·         Cries (v1), the cry of one in distress.
• ·         Lifts a prayer (v2), meaning to make intercession.
• ·         Cries again (v2), a term emphasizing the loudness.  He is shouting to God!
• ·         Calls daily (v9), suggesting an encounter with someone.  We might say he is accosting God when he stretched out my hands to You!
• ·         Cries out in the morning (v13), still another term that is the cry for help.

Furthermore, it is not because his prayer is misdirected.  James says that often we ask and do not receive because you ask amiss, that you may spend it on your pleasures (James 4:3).  But that is not the case here.  Heman the Ezrahite (cf. the title to the Psalm) is concerned with the glory of God.  He cannot understand why God would let him die since that would be the end of his praise for God.  Shall Your lovingkindness be declared in the grave?  Or Your faithfulness in the place of destruction? (v11)

Heman comes to no understanding as to why these things are happening.  The only thing we might see is the pain he has experienced because his friends and loved ones have separated themselves far from him; he mentions this twice (v8,18).  The loss of support from our fellow-man is generally God’s way of encouraging us to more deeply trust Him.  But there is no thought that Heman has learned that lesson.

What are we to say?  Perhaps it is the lesson of Job.  God is not required to either tell us why He is doing what He is doing, nor is He required to let us know when the pain will stop, or even if it will stop!  God has not, in fact, hidden His face from us.  The Lord knows the way of the righteous (Psalm 1:6).  When He does not permit us to see the answer, may our hope be strong (Rom. 8:23-25)!  May our faith be satisfying (Heb. 11:1).  May we see Christ in it all (1 Pet. 1:8).

Neh. 11:1-2,19-24, Israel’s “Urban Dwellers”

These passages caught my attention as I was reading today.  The chapter has to do with populating Jerusalem in the post-exilic time.  Note that Jerusalem is here called “the holy city.”  That term is used only here in the OT (Dan. 9:24 calls it “your [Daniel’s] holy city.”  Twice it is applied to the city coming down from heaven in Rev. 21:2,10.  It is properly called by this name because it was God’s choice to make it the place where He put His name.

In Neh. 11:1-2 the returnees “rolled the dice” to see who would dwell in Jerusalem.  Why were people reluctant to live in the city?  As a prominent city it would be more likely to experience hostility from foreign powers.  Just being a city might mean greater issues with crime.  The work, for most of the people of Judah, was outside the city, in the fields and orchards.  Matthew Henry says one reason for the reluctance was that there was a greater strictness of lifestyle that many were not willing to come up to.  I’m not sure if that’s the case but I do know that today, Jerusalem has that reputation because it is a leading city for Jews, Christians and Muslims.  Another issue could be, if it was like today, Jerusalem may have been more expensive than living elsewhere in Israel.

When I read that 1/10 were to be chosen to live in the city, I thought that today there are many more in Jerusalem, and that perhaps there was less reluctance to live there.  But then I “googled” the figures and discovered the population of modern Jerusalem is roughly 957,000 and that of Israel is 9,000,000.  In other words, it’s essentially 1/10.  One difference might be that modern Israel is home to a large number of Israeli Arabs as well as many Palestinians (especially East Jerusalem).  In Nehemiah’s time the numbers involved the Jews only as I understand it.

Neh. 11:21 has a couple of interesting references.  The “Nethinim” dwelt in “Ophel.”  The Nethinim were temple slaves (Ezra 8:20).  Most people I have read equate them with the Gibeonites who deceived Joshua and Israel (Josh. 9).  The resulting agreement was that Israel allowed them to live but they became servants to the congregation and the altar of the Lord (9:27).  Some of the Nethinim lived in the cities of Judah (11:3) where there were also some of the Levites living.  But many lived in the Ophel, near the temple.

The ”Ophel” is believed to be the area north of the City of David, on the first of the 4 mountains in the land of Moriah (Gen.22:2).  Now what does that mean?  The accompanying maps should help.  “Ophel” means “hill.”  It lies on the initial upslope of Moriah.  In the second temple, in Jesus’ day, the steps up to the Huldah Gates, climbed from the Ophel, bringing worshipers up into the temple mount area.  Today much of the Ophel area is part of the Jerusalem/Davidson Archaeological Park.  It has several items of interest to Christians.  One is the pile of rocks that reminds us of Jesus’ prophecy that not one stone of the beautiful buildings of the temple would be left on another (Mt. 24:2).  Another are the afore mentioned steps, where some believe Peter preached his sermon on Pentecost (Acts 2).  Another are the myriad of “mikvehs” (baptism pools) that could tell us how thousands were baptized on Pentecost and afterwards.  Those are some important connections for a place not particularly well known.

 

Nehemiah 9:26-38, Nehemiah 9 Revisited (3)

Continuing in Nehemiah 9.

·       9:26: “Nevertheless.”  At this point, this is an ominous word.  He has just concluded describing God’s goodness to Israel.  Yet, he has pointed out, they still rebelled against God.  So, “nevertheless” God is now going to be hard on Israel; has His goodness has come to an end?  There are people today who, in my view, have such a view.  The rebellion of Israel at the cross, when they put to death their Messiah, seems too much for some.  They conclude that the literal promises made to Israel in the OT are no longer to be understood that way but are, in some spiritual way, now transferred to the Church. 

o   In the days of the Babylonian destruction of Jerusalem and the temple there were “replacement” people as well.  Read what the Edomites said in Ezek. 35:10 (now these two nations, Israel and Judah, will become ours because God has taken it from them). 

o   However, look at the upcoming words of this great prayer of confession.  Many times You delivered them (v28).  For many years You had patience (v30).  There is no denying that God had again and again been merciful, because Israel had again and again been unfaithful. 

o   So you see, in 9:31 there is another “nevertheless.”  This one reminds me so much of Eph. 2:4-5: But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved).  So here, literally, “for your mercies sake,” God was true to His Name (“You are God, gracious and merciful” comes from the name that God announced before Moses in Ex. 34:5-6) and continued to forgive them.  By the way, the word the NKJV translates “mercy” is the word for “womb,” and might be better translated “compassion.”  But think about that!  God is a “womb” for Israel, a place of protection and nurture for the weakest of humans.

9:32: On a similar note, and after all, this is a lengthy confession of sin that is pleading for nothing but mercy, the one praying asks God to have His eyes open to “the trouble that has come upon us.”  These are words that might suggest he is about to make an excuse for their pitiable situation.  But no!  This is a true and righteous confession: there are NO EXCUSES!  9:33 is clear: You are just … we have done wickedly.  Again, 9:36 might sound like a pity party: “here we are, servants today.”  Look at us, Lord, how hard it is.  Give us a break.  Our taxes are totally unreasonable (9:37).  But no, according to 9:38, all this is a set-up for the people to seek to do better, to be righteous, especially in the provision for the temple and temple-worship (Ch. 10).  Confession is never “if I have done wrong, please forgive me.”  It is never, “sure, Lord, I was wrong; but look at what he did to deserve it.”  It is always clear about the sin and the iniquity (guilt).  

Nehemiah 9:16-25, Nehemiah 9 Revisited (2)

Continuing with thoughts from Nehemiah 9.

·       9:14: At Mount Sinai God made known His holy Sabbath.  There is a simple point here.  The Sabbath is based on the 7^th day of Creation.  So perhaps, from Adam to Mt. Sinai, people held the 7^th day of the week to be holy.  But, the point here is that it was not until the Law that the Sabbath became the sign of God’s relationship with Israel.  It was never said to be so prior to that time.  Of course, as Rom. 5 points out, prior to Mt. Sinai was a time “when there was no law” (5:13).  The point is that those who try to hold Christians to that day, because of the relationship with creation, are wrong.  The Sabbath had a special meaning for Israel that is not repeated in the NT.  As Paul said, for us one day is the same as another.

·       9:17: How I love this and count on this!  God is “ready to forgive,” even those who are hard-hearted.  There are people I pray for and I long for them to come to Christ, as we all do.  Some are hard-hearted from my perspective.  But God is ready to forgive, full of sufficient mercy and compassion to forgive.

·       9:8,22: God’s gift to Israel was the land.  We are most familiar with the repeated promises in the wilderness days to give them Canaan, the land of the seven nations.  But let us not forget that He also gave them, not the land of Moab or Ammon or Edom, but the land of Sihon and Og, two Amorite kings.  This included what was called Gilead (land east of the Jordan River between the Sea of Galilee and the Dead Sea) and Bashan (what is today called the Golan or Golan Heights).  The nations today will never agree to that.  Gilead belongs to Jordan today.  And Bashan is under Israeli control since the 1973 tank battle with the Syrians; but the world today calls it “occupied territory,” saying it rightfully belongs to Syria.  They would like Israel to return it, so the Syrians can again take up their great artillery positions up there, and rain down death and destruction on the Hula Valley and the Galilee.  That is why, as much a blessing as it was, the decision of the United Nations and the Balfour Agreement and the “yea” vote of the United States by President Truman are insufficient grounds for Israel.  When the Messiah is about to come, Israel’s situation will become much more tenuous, being invaded by a Russian-connected army (Ezek. 38-39).  God will hide the righteous nation (Rev. 12) until the Messiah comes to set things right (Rev. 19).  In other words, Britain and the United States and the IDF (Israeli Defense Forces) get too much glory for Israel’s current success.  The way the Bible reads, God will gain the glory when Israel is saved! (Deut. 32:27,39).

Nehemiah 9:1-15, Nehemiah 9 Revisited (1)

Sadly, I’m a little late posting this today.  Sadly, I say, because it might mean some readers will miss it.  Sadly, I say, because as I was reading Neh. 9 this morning, I could hardly control my enthusiasm.  What a wonderful prayer.

First, let’s remind ourselves of the context.  The 70 years Babylonian captivity are over.  Many have returned to the land.  They are under the rule of the Medo-Persian kings.  Nehemiah, an incredibly righteous and capable leader, is governor of Judea.  They have just finished celebrating the Feast of Tabernacles (Sukkot), which is a joyful celebration, which also includes the reading of the Book of the Law (perhaps the Torah but more likely Deuteronomy, that part of the Torah that told Israel how to live “in” the land).  The reading of the Book initially created a sense of mourning because, as Paul would later make clear, the Law points out sin.  But the leadership first called them to celebrate, which they did.  But then it was time to deal with their sin.  Neh. 9 is a prayer of confession that leads to Neh. 10, a fresh promise of the people to do what is right.  For a few days I just want to revisit the prayer of confession.  It is truly remarkable, in my view.  It shows us how to make a true confession of sin, and it is deep in it’s theology.

·       9:5-6: The beginning is an outstanding “blessing” of God.  The folks in our fellowship should expect this to be part of our worship service this Sunday.

·       9:7: I find it interesting that they (the worship is being led by the Levites; Ezra has been leading in the reading of the Law, Neh. 8:1-8, so he may be the one who is praying this prayer that is then repeated by the Levites so all can hear) use both names of the patriarch: Abram (exalted father) and Abraham (father of a multitude).  I confess, sometimes when I am speaking of an event that involved “Abram” I still refer to him by the eventual and most common name, “Abraham.”  The beginning of both names is “Ab” which comes from “Abba,” father.  He got the latter name (Gen. 17:5) after the years of silence, after Abram had tried to help God fulfill the covenant promise by having the son through Hagar rather than Sara (Sarah; she also got a name change).  Just coincidentally, this prayer in Nehemiah 9 comes after much sin.  God reaffirmed the covenant with Abraham in Gen. 17, after his mistake; so now, the nation is pleading for God’s mercy after their sin and rebellion.

·       9:8: God “found (Abram) faithful.”  A statement like this might make us ask, was the covenant God made with Abram/Abraham truly unconditional?  Did God not find something useful in the man?  We need to understand this: the answer is NO!  The covenant was not conditional, even as the New Covenant is not conditional.  What God found was faith, and faith is the only proper response to grace.  And faith, by definition, is the absence of works.  Abraham did not do anything.  Abram’s response to Gen. 12:1-3 (the initial call from Ur of the Chaldees and promise of a land and people and Savior) was to go to that land.  In other words, he believed God.  In Gen. 15, God’s response to 15:6 (Abram believed God and it was counted to him for righteousness) was to make the covenant official with Abram, while Abram was SLEEPING (read the rest of Gen. 15).  And if you try to argue that, on Mt. Moriah, Abraham earned the covenant by his obedience, then you need to study Rom. 4 and James 2 again.  It was by faith; and faith without works is dead.  What was true of Abraham (a covenant of grace) is true of believers today and the New Covenant is all of grace.  It is all God’s doing and none of mine!

Heb. 10:26-39, Comments (2)

Two more commentaries on the final warning passage of Hebrews.

·       (10:37) The exhortation to patience is strengthened by the promise of the soon coming of Messiah. The expression is very much stronger in the Greek text. Expositor’s translates it: “For yet a little—a very little—while and He that cometh will come and will not delay.” Another translates it: “For yet a little—ever so little—while.” The expression comes from Habakkuk 2:3. Vincent says: “In the Hebrew (Hab. 2:3), the subject of the sentence is the vision of the extermination of the Chaldees. ‘The vision—will surely come.’ As rendered in the LXX either Jehovah or Messiah must be the subject. The passage was referred to Messiah by the later Jewish theologians, and is so taken by our writer.” The disciples of John the Baptist asked Jesus, “Art thou He that should come or look we for another?” The expression “He that should come” is Jewish and refers to Messiah.

Translation. For yet a little—a very little while, and He that cometh will come and will not delay.

·       (10:38) The writer now quotes the words of Habakkuk 2:4, “The just shall live by faith,” repeated by Paul in Romans 1:17 and Galatians 3:11. This was the divine spark that lit the Reformation when Martin Luther, an Augustinian monk, found them in his Greek New Testament, illuminated by the Holy Spirit. That is, the justified person is justified by God upon the basis of and in answer to his faith in the Lord Jesus.

·       After stating again the terms of salvation, a personal faith in Messiah as High Priest, the writer warns those among his readers who only made a profession of faith, that if any draw back to the temple sacrifices, renouncing their professed faith in Messiah, his soul shall have no pleasure in that person. The words “any man” are not in the Greek text. The translation should read “If he.” We must keep in mind that this letter is written to the professing Church which is made up of true believers and of unbelievers. Here the writer is thinking of the one who professes to be justified but who has only an intellectual faith, not a heart trust (Acts 8:13, 21). The verb translated “draw back” means “to shrink in fear.” The persecution would be that which is feared in this case.

Translation. Now, the just shall live by faith. But if he draw back in fear, my soul shall have no pleasure in him.

[Wuest, K. S. (1997, c1984). Wuest's word studies from the Greek New Testament : For the English reader (Heb 10:36-38). Grand Rapids: Eerdmans.]

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10:37,38 The loose reference to Hab. 2:3,4 (cf. Rom. 1:17; Gal. 3:11) is introduced by a phrase taken from Is. 26:20. This is the second reference to the Isaiah passage (cf. v. 27) which is part of a song of salvation. The passage in Is. 26 (or, its greater context, Is. 24–27) is perhaps uppermost in the writer’s mind. The Habakkuk reference is altered considerably so that it is more of an interpretive paraphrase drawing on other OT concepts and contexts. Habakkuk 2:4,5 is descriptive of the proud who do not live by faith. It is the proud who are self-sufficient and who fail to realize the necessity of patient endurance and trust in God. The proud Jew will be rejected if he does not exercise faith. He will be judged along with the nations.  [MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.) (Heb 10:37). Nashville: Word Pub.]

Heb. 10:26-39, Comments (1)

For the next two posts I want to share some commentary quotes on the nature of the last warning passage of Hebrews.  It is the warning “if we sin willfully” and of falling “into the hands of the living God.”  In our study of Hebrews (which is still to come; apparently I have made it to Heb. 10 because that is what this is about), we have related this to the destruction of Jerusalem and not to the eternal judgment of hell.  Yet, many, perhaps you, will wonder about this.  So here are quotes from a few men that might be helpful.  They do not all say the same thing.  The last, Matthew Henry, does not share my view.  But I will include it so that you can evaluate the different sides. 

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·       The believer who lives by faith will “go on to perfection” (Heb. 6:1). But the believer who lives by sight will “draw back unto perdition” (Heb. 10:39). What is “perdition” in this context? The Greek word translated “perdition” is used about twenty times in the New Testament and is translated by different words: “perish” (Acts 8:20), “die” (Acts 25:16), “destruction” (Rom. 9:22), and “waste” (Matt. 26:8). The word can mean eternal judgment, but it need not in every instance. I personally believe that “waste” is the best translation for this word in Hebrews 10:39. A believer who does not walk by faith goes back into the old ways and wastes his life.

·       “The saving of the soul” is the opposite of “waste.” To walk by faith means to obey God’s Word and live for Jesus Christ. We lose our lives for His sake—but we save them! (see Matt. 16:25–27). In my own pastoral ministry, I have met people who turned their backs on God’s will and (like Israel) spent years “wandering in the wilderness” of waste.  [Wiersbe, W. W. (1996, c1989). The Bible exposition commentary. "An exposition of the New Testament comprising the entire 'BE' series"--Jkt. (Heb 10:19). Wheaton, Ill.: Victor Books.]

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From the description we have in the scripture of the nature of God’s vindictive justice, v. 30, we know that he has said, Vengeance is mine. This is taken out of Ps. 94:1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from Deu. 32:36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (v. 31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God’s own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God’s hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever.  [Henry, M. (1996, c1991). Matthew Henry's commentary on the whole Bible : Complete and unabridged in one volume (Heb 10:19). Peabody: Hendrickson.]

Psalm 87

What a great Psalm that, like the Songs of Ascent (Pilgrim Songs), has as its focus the City of God, Jerusalem.  Jerusalem is a picture of the Heavenly Jerusalem, the city that in Revelation is called the bride, the Lamb’s wife (Rev. 21:9).  However, the earthly Jerusalem stands glorious in her own right.  Glorious things are spoken of her (v3).  For example …

·         Jerusalem is God’s foundation city that is in the holy mountains, v1.  Jerusalem sits in the midst of a collection of hills and steep ravines making any attempt to attack the city a tremendous undertaking (cf. 2 Sam. 5:6-10).  The pilgrim, as he sets out on his pilgrimage to Jerusalem, sees those intimidating hills and wonders, where does my help come from (Psalm 121:1)?  Yet, once inside the city, those same hills illustrate God’s protection against the enemy (Psalm 124:2).  Even today the walls of the Old City reveal an impenetrable fortress built on amazing bedrock.  It is a site to behold!

·         Jerusalem is loved by God above all other cities in Jacob (Israel), v2.  God had promised to choose one location out of all the tribes in Israel to put His name for His dwelling place (Deut. 12:5).  When Israel first entered the land, the tabernacle was established at Shilo (Josh. 18:1).  But God forsook the tabernacle of Shiloh, the tent He had placed among men and instead chose the tribe of Judah, Mount Zion which He loved (Psalm 78:60,68). 

·         Jerusalem is the most favorable city in which one could be born, v4-6.  In the future kingdom of Messiah, when the Most High Himself shall establish Jerusalem at the center of Messianic worship and government, it will be an honor to have been born there.  The Gentiles will be there to worship at the holy hill (Isa. 2:1-4; Micah 4:1-3).  There will even be a highway through Jerusalem connecting Egypt (Rahab in v4, a reference to Egypt, Ps. 89:10; Isa. 30:7; 51:9) and Assyria (Isa. 19:19-25).  The nations in v4 will have a presence in Christ’s kingdom.  Yet none will match the glory of Jerusalem.

·         Jerusalem is the fountain of all God’s blessings, v7.  All my springs are in you!  A spring illustrates God’s abundant blessing.  God calls Himself the fountain of living waters, as opposed to the broken cisterns the wicked people preferred in the days of Jeremiah (Jer. 1:13).  Jesus offered the woman living water when He offered her Himself (John 4:13-14,26).  There will be an amazing fountain broken open in Jerusalem in the time of the Kingdom (Joel 3:18; Ezek. 47:1-12).  Meditate on the river of (God’s) pleasures and the fountain of life that is with God in Psalm 36:8-9.  Truly there is a river whose streams shall make glad the city of God (Ps. 46:4).  This is not just a symbol.  Jerusalem is where Jesus died and rose from the grave.  There is no blessing from God outside of the Christ of the gospel (Eph. 1:3).  From the cross in the past to the Kingdom and the New Jerusalem in the future, truly, all our springs are in Jerusalem!  Repent of the broken cisterns of this world that hold no water and embrace the risen Lord, the fountain of living waters!

Isaiah 40:18-31, Another Mixed Bag

Isaiah 36:7. Hezekiah’s reputation as a “purist” in worship had spread outside Judah.  The official of the Assyrian king referred to the fact that Hezekiah had destroyed the high places, requiring worship only at Jerusalem.  How do you suppose the official knew about this?  I suppose some disgruntled citizen of Judea had complained about it and, as part of his verbal arsenal, meant to discourage the people from defending Jerusalem against the Assyrians.  The official picked up on the story hoping to divide the people and weaken Hezekiah.  In Assyria you were permitted to worship many gods, as long as you had the right ones at the top.  And you could worship at any number of temples.

There is an abundance of evidence that Hezekiah did, in fact, do this.  We have seen both at Tel Arad and Tel Beersheba references to the destruction of high places that date to Hezekiah’s time.  Hezekiah did this because this is what God intended, as Deut. 12 indicates.  God promised, at some point, to designate a specific place where He would place His name.  That would be, from that point on, the only place to worship. 

What there is no evidence of is that the priestly bunch in Hezekiah’s time put in writing the things recorded in Deuteronomy.  That is a supposition many have made, that Deuteronomy was not written or dictated by Moses in his own time.  Instead, they claim it was part of a campaign by the priests to eliminate all worship outside the temple.  As I said, there is no evidence for this.

So what you have is double criticism against Hezekiah.  First, the Assyrian king assumed this was unnecessary use of dictatorial powers by Hezekiah, forcing people to worship one place and one way.  Second, many current historians criticize Hezekiah for destroying the high places, saying he was in league with the religious leadership.  What does the Bible say?  It says, of course, that Hezekiah was a great and honorable king.  It says this in 2 Chronicles (the history written by a priest), 2 Kings (the official record of the kings of Israel and Judah), and also in Isaiah, the great prophet in Hezekiah’s day. 

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Isaiah 40 is a magnificent and powerful description of the God of Israel.  It is worth memorization.  In reading Zechariah, his prophecy syncs with Isa. 40.

·       Zechariah interweaves the 1^st advent with the 2^nd.  In Ch. 9-11, he prophesies the triumphal entry and betrayal, and says “the LORD of hosts shall come” (10:4).  So Isaiah begins with comfort for Israel (v1-2), speaks of the ministry of John the Baptist (v3-5), and then reminds the cities of Judah that are being decimated by the Assyrian army that God will keep His word … the Messiah is coming (v10-11).  God knows what He is doing (v12-14 >>> Rom. 11:34).

·       Zechariah 12:1 speaks of God the creator who stretches out the heavens (Isa. 40:21-23).  He is the Creator (Isa. 40:25-26,27-28)!

In our studies of the “Names of God” we noted that one important distinction between the God of Israel and all other “gods” is that He is the Creator of all things.  Like the Hubble telescope, the new “James Webb Space Telescope” (JWST) is stretching our understanding of “creation.”  What we cannot let it do is lead us to think that this is too much for anyone to create.  Instead, it must increase our concept of the Creator.  We must see Him as greater and greater.  Let me post a picture that is “awesome” (a term I believe should only be used of God and His works) and interesting, in that it is called “the pillars of creation,” so-called by many who would deny creation by a personal Creator.  Hubble photo on the left and JWST on the right.

Luke 12:35, 39-59, Waist Girded, Lamp Burning!

Again, today, we have a variety of subjects and passages.

The LORD is quite the “whistler.”  In Isa. 5:26 He whistles to call the nations.  In Isa. 7:18 He whistles for “the fly of Egypt” and “the bee of Assyria” so that they can be used by Him in the judgment of Israel.  In Zech. 10:8 He whistles for Israel at the time of her regathering.  I am thinking of how, as a child, I could open the back door of our house, do the official whistle for our dog, and she would come running.  No hesitation.  Tail wagging.  Then into the sitting position to find out what was so important.  “They will come” (7:18), “with speed, swiftly” (5:26).

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In Zech. 12:12-14, why did the women weep by themselves, apart from the men?  Can’t be sure on this but here are some thoughts.  In Israel, only the man was circumcised (of course).  Women (daughters, wives) were part of Israel through their husband.  As long as a woman was unmarried she was responsible to her father.  Wives were part of the nation through their husbands.  The land/inheritance was passed down through the husband.  So, as far as the nation was concerned, her place was determined by the man. 

But this was not the case with her relationship with God.  There are numerous examples of the faith of women: Rahab, Hannah, Ruth, Mary, Anna, Elizabeth.  Even Abigail seemed to be a woman of faith when her husband was not.  The widow of Nain had no husband as he had died.  It is not mentioned that Rahab had a husband until after she had become part of Israel (Matt. 1:5).  In Zechariah the weeping is part of repentance, as they mourn the One whom they pierced (12:10).  Thus, the women weep of their own accord, not as part of their submission to their husband. 

Luke 4:41 says: And demons also came out of many, crying out and saying, ‘You are the Christ, the Son of God!’ And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.

Earlier this year I attended a conference where the main speaker taught on Gen. 6 and the identity of the “sons of god.”  You may be aware, some consider these to be from the righteous line of Seth.  Others consider them angels, more specifically, fallen angels, who serve Satan and are seeking to destroy the lineage of the Savior promised in Gen. 3:15.  The speaker held the latter view.  If that is the case, then events like this in Jesus’ earthly ministry, where the demons knew who He was, certainly make sense. 

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The picture of “readiness” when the Master returns is “Let your waist be girded and your lamps be burning.”  In other words, be working, faithfully doing His will.  “Be ready” (Lk. 12:40).  Be the “faithful and wise steward” (12:42).  Why is there such an emphasis on this?  Because there is such a temptation to want to just walk away from readiness.  Look at what the Master Himself tells us will be trying to turn us away from doing His will.

·       12:49-53: There will be division!

·       12:54-56: We will need to “discern the times” because the nature of the times will be difficult and confusing.

·       12:57-59: The temptation to be involved in earthly affairs (fighting with our adversaries) will be strong.  Part of being ready is having our hearts set on things above, on things that are unseen.

Rev. 14:6-13, The Everlasting Gospel

In Rev. 14:6-7 an angel announces the “everlasting gospel” to the world.  The words the angel speaks are, “Fear God and give Him glory.”  The gospel, when fully revealed (1 Cor. 15:1-9), is Christ died for our sins and was buried and raised three days later.  No one, ever, OT or NT, could be saved apart from the person and work of Jesus Christ.  But, of course, from Adam to John the Baptist, the details were sketchy.  Yet, there were many saved people (Heb. 11) who had various levels of information, who were saved because they feared God and gave Him glory.  They trusted God according to the information they had.  Let’s briefly review.

·       Gen. 3:15: Adam knew the Savior would be human like him.

·       Gen. 4:1ff: Abel knew the Savior would shed His blood.  So did Cain.  But only one feared God and gave Him glory.

·       Gen. 12:1-3: Abraham knew the Savior would be his descendent and have a connection with a land God would show him.  In Gen. 15:1-6 Abraham came to grips with God’s promise of a Son, so there could be a Savior.  In Gen. 22:8 Abraham knew God would provide the Savior.  In Gen. 22:15-18, Abraham and Moses, understood that the shedding of the Savior’s blood would involve “the Mountain of the LORD.”  It is possible Abraham also understood that the Savior would be God’s Son.  In all this, Abraham feared God and gave Him glory.

·       Ex. 12:38: There were people who went with Israel out of Egypt who were not of Israelite heritage.  The reason would be that they feared the God of Israel, who had shown Himself mighty, and they gave Him glory in this decision.  The “in-laws” of Moses, the Kenites, went along, demonstrating they hoped in the Savior of Israel (Ex. 18:1,9-12; Num. 10:29,32).  Generally, the nations in Canaan rejected the Savior (Josh. 9:1-2).  But in Josh. 2:10-13 Rahab was saved because she, and apparently no one else in Jericho, feared the God of Israel and gave Him glory.  In Josh. 9:9-10,24, so did the Gibeonites.  And add Ruth to that list (Ruth 1:16-17).  In each of these cases, the decisions were “religious.”  It was not just a matter of thinking the Israelites had a better army.  It was that they recognized their God was worthy of fear and glory.

·       In the NT the “gospel of the kingdom” preached by John the Baptist and by Jesus (Jn. 1:26-34; Mt. 3:1-2; 4:17) called men to repentance.  They were to glorify God by recognizing the One who was coming (John’s message) and the One who had come from heaven (Jesus’ message). 

·       Matt. 25:31-46: The judgment of the nations is based on their treatment of the Judge, who is Christ.  How they treat Him is seen in how they treat His “brethren,” the people of Israel.  He does not say, “did you believe in My death and resurrection.”  Rather, He refers to the evidence that will demonstrate their faith in the crucified and risen Lord, evidence that they feared and glorified God.

Isaiah 14:12-21, More Miscellany!

In Isa. 14:12-21 we see that Satan demonstrates the faithfulness of God.  Like every other prophecy, the one about Satan will be fulfilled.  In Isaiah Satan is associated with Babylon, the coming world empire.  In Ezekiel 28:13-17 he is associated with Tyre, the world’s economic power.

Isa. 14:21 is interesting: “lest they rise up and possess the land, and fill the face of the world with cities.”  This is still in the context of Lucifer/Satan.  “Cities” are part of Satan’s diabolical plan.  It’s pretty hard not to see that.  I checked other translations and they are all in agreement.

So what’s the problem with cities?  Or better, how do cities help Satan’s cause?  Think back to Gen. 11 and the Tower of Babel.  God told the people of the world to scatter.  Instead they built a city in order not to scatter.  I really don’t think this should be a surprise to us.  Look around you.  Cities are filled with problems that rural areas don’t have.  Don’t misunderstand this.  Everyone is working from a sinful nature.  That is clear.  So there is sin in the country as well as in urban areas.  But for any number of reasons, sin is multiplied in the cities.

Further, from Satan’s point of view, since he is NOT omnipresent, cities allow him a better ability to control the masses. The problems in cities are why they regularly spawn “bedroom communities.”  People want to get away. 

What are the values of cities?  People will emphasize the greater opportunities, for shopping and entertainment and education and so forth.  But every one of these “opportunities” has the potential of being a distraction from our purpose as humans, which is to glorify God.  It’s something to think about. 

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On an entirely different subject, look at John the Baptist’s question in Luke 7.  “Are you the coming One or do we look for another?”  Jesus’ answer?  Look at what you see!  Go, tell John about it!  The countless signs and wonders. 

Then, 7:23: And blessed is he who is not offended because of Me.  Why would Jesus say this?  It’s because the pictures of “failure” were taking place.  John was in prison.  “Don’t stumble John!”  And you “disciples of John: don’t stumble!”  To think, as some do, that John already knew the answer, that the Christ was going to die and then be resurrected, that cannot be.  John is an OT prophet.  As Peter pointed out after the cross and resurrection, the OT prophets did not get this.  There is no indication or reason to believe that John knew about all of this.  His own imprisonment didn’t fit what he thought was supposed to happen.  John was a prophet (v26), and indeed, a special prophet (v27-28a).  But he who is least in the kingdom of God is still greater than John (v28b).

Christ is coming and will rule over a world kingdom of righteousness and peace.  Yes, HE IS COMING!  You may think there are pictures of failure all around.  No!  “Don’t stumble Ron!”  “Don’t stumble, followers of Christ!”

Exodus 31:1-11; 32:11-13, More Potpourri

God directed Moses and the people of Israel to build an earthly tabernacle, a dwelling place for God.  So the chief builder had appropriate gifts given him by the Holy Spirit.  His giftedness even included “all manner of workmanship.”  That makes sense, given the purpose of the building.  The tabernacle was essential to worship for Israel.

I remember years ago, in the 1960’s and 70’s there was a great emphasis on “spiritual gifts.”  Every believer has a gift to use in the Household of God, the Church, the Body of Christ.  So there were lots of books available to help you discover your spiritual gift.  In some of those books there were lists with explanations, and often those lists included not only gifts you find in Rom. 12 or 1 Cor. 12 or Eph. 4, but also gifts found in Exodus 31.  That never sat right with me.  In the body of Christ there is no essential need for a physical building.  Church buildings are convenient and comfortable for meetings.  But they are not necessary.  If you were going to build a building for ministry then you should get a person who is skilled to take the lead.  But he need not have a spiritual gift of “finish work” or “sheet-rocking” or “plumbing.”  If he is going to lead a work party made up of men of the church then perhaps he should have a gift of “leadership” (cf. Rom. 12:8).  But that’s because the church we are building is a spiritual building (Eph. 2:20-22).  It is made up of the believers who are working on the project. 

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If you read on in Ex. 31 (v12-17) you see the significance of Shabbat, the Sabbath we call it.  It is very specifically a sign (v17) between God and Israel forever.  God did not make this with the Church.  Yes, it was the 7^th day, based on the 7^th day of Creation when God rested.  And we, the Church, believers in Christ, are the product of God’s creative work, just like the people of Israel.  But it was never given to the Church as a sign.  And neither was Sunday made a sign for the Church.

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Look at Moses’ prayer in Ex. 32:11-13.  Prayers don’t have to be long to be effective.  Moses reminded God of His amazing work bringing the people out of Egypt.  He reminded God of the loss of glory that would result if He destroyed Israel at Mt. Sinai.  And he reminded God of His covenant with the patriarchs.  The result?  “The LORD relented.”

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Lastly, in the NT (1 Cor. 6:12-20).  This is an important passage on the view we should have of our body.  The body is for the Lord (v13).  The Lord is for the body (v13).  In other words, it is His temple (v19).  The body will be raised as was Christ’s (v14).  As believers, our bodies are “members of Christ” (v15).  It is possible to sin against your body (v18; think about that before you go on).  You can use your body to glorify God (v20).  The body is equal to the spirit in that regard (v20). 

What about v17?  Is it saying the body is not important but the spirit is?  No! Not if you continue to v19-20.  The body is home to the spirit, the home created by and provided for us by God.

The current popularity of “cremation” amongst Christians I think is a problem.  It denies the importance of the physical body in God’s plan.  Cremation is cheaper.  And, as is the popular argument, God can raise a body from the ashes in the rapture.  Money and the rapture are not the issues.  The Bible is consistent, OT and NT: God’s people practiced burial.  Burning corpses was saved for worthless people.  And yes, the idea was that in burial the body deteriorated.  It returned to dust.  That’s exactly the point.  It reminds the living where it began and where it will end. 

Matt. 16:1-4; Mark 10:32-34; Ps. 119:60-62, Journey Thoughts

Sometimes in my studies there are items that are worth posting, but they are not necessarily worth an entire post.  That is what we have today and for a few days.  I hope you are encouraged.

In Matthew’s Gospel I noticed some repeat situations.  Twice Jesus was charged with working the works of Satan (9:34 and 12:24).  This obviously became a prime argument by the religious leaders that might stick with the people.  Also obviously, it was a strange charge in light of all the positive signs Jesus performed.  Another indication of the resistance is that twice people requested a sign from Jesus, and twice the answer was the “sign of Jonah” (12:38-42; 16:1-4).  These show us the increasing hardness of heart on the part of the leadership.

Then we also noticed that twice Jesus’ disciples (the second time it was just Peter, although he may have reflected the view of all the Twelve) confessed Him to be “the Son of God” (14:33; 16:16).  Once was in the boat, after He walked to them on the water and then stilled the storm.  The second was Peter’s answer to Jesus’ question, “but who do you say that I am?”  This shows us the increasing growth of the disciples in coming to the realization of Jesus’ deity.  Both hardness of heart and coming to faith have a “journey” aspect.  Where are we on that path?

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From Mark 10:32, we see another “journey” idea.  Jesus led the way to Jerusalem and the disciples were amazed at this.  Jesus knew what was going to happen when they got there (v33-34).  And yet He seemed to be in a hurry to get there.  He led the way!  The disciples were afraid (cf. John 11:8-16).  But Jesus knew this was why He had come to earth (Mk. 10:45).

I was reminded of Abraham, in a similar situation in Gen. 22:1-2.  God told him to go to Jerusalem, well, to the “land of Moriah.”  And there He was to offer his son, Isaac, to the LORD.  The record tells us that Abraham rose up early in the morning and set out on the journey.  Abraham had his struggles of faith, but the story in Gen. 22 is the confirmation of his faith. 

Part of obedient faith is that there is no hesitation.  Hear the Psalmist.  First he says, “I made haste, and did not delay to keep Your commandments” (60).  Then he realizes that the “cords of the wicked have bound me, but I have not forgotten Your law” (61).  Even the wicked will not be able to keep him from obedience.  And then, “At midnight I will rise to give thanks to You, because of Your righteous judgments” (62).  Why at midnight?  Because that is when the thought has come to his mind, and he does not procrastinate or even hesitate.  God is worthy of thanks, so we ought not stay in bed another moment!

All this is important at the start of the journey. 

Psalm 86

Here as an absolutely wonderful “Prayer of David,” showing richness in prayer as well as God’s excellencies!  Note the wonderful symmetry of the song.

86:1-7	David calls on God to hear his prayer	86:16-17
86:8-10 (the nations)	God’s greatness seen in the people of the world	86:14-15 (the proud)
86:11-	David desires to worship God in a worthy manner	86:13

Now let us meditate on this great hymn of the faith!

·         In vs. 1-7 note the various ways David approaches God.  Each is an expression of David’s faith in a real God, a good God, a compassionate God.

o   David is poor and needy so he pleads with God to bow down Your ear.

o   David is holy (set apart to God) so he calls on God, my God.

o   David is God’s servant and thus fully trusting his Master for all his needs.

o   David’s needy situation goes on all day; so he pleads for God’s mercy.

o   David’s need is deep, in his soul, the inner man.  So he lifts up his soul to God, not just for superficial happiness but for deep joy.

o   Because of the Lord’s goodness David is confident: You will answer me!.

·         In v5 and v15 there are descriptions of God that likely come from David’s meditation on the Name of God in Exodus 34:6-7.  This was a frequent source of encouragement for the saints in Israel as they came before God.

·         Verses 8-10 remind us of Isaiah 40-66 and the great confessions of God’s uniqueness.  Both are true: that God is unique among the gods and that God alone is God.  The gods are what the nations or the wicked trust.  They are gods in that they are worshiped.  But in the end, they are not god at all.  Only One is God.  This reflects the Shema, the confession of Deut. 6:4-5: Hear, O Israel: The Lord our God, the Lord is one!  You shall love the Lord your God with all your heart, with all your soul, and with all your strength.

·         Since we are to love Him with all we are, the prayer of 86:11-13 makes perfect sense, doesn’t it!  First we pray, teach me Your way so we know how we are to love God as we go through life.  Then we pray, unite my heart to fear Your name, so that we will love Him with ALL our heart, soul and strength.  The alternative is the temptation to try to worship the true God while at the same time bowing before the gods of the world (materialism, hedonism and self!)  That hypocrisy is rightfully an abomination to God. 

·         David asks that God would give an observable indication of His goodness so that those who attack him would see it and be ashamed (v17).  We must wait for God’s answer.  But for the sake of God’s glory he asks God to show Himself to the proud.  Prayer is always about God’s glory, God’s Name!