Ps. 74:1-8; 79:1-4, PTSD and the Word of God (1)

I am not a doctor.  I am not a psychiatrist or psychologist.  I am a pastor who has enjoyed a life of searching the Word of God, the Creator of all life, and seeing it’s positive effect in my life and in the lives of others.  There is an extremely logical and rational conclusion of the previous statements: to ignore or neglect or reject the Word of the Creator must result in a faulty approach to facing the issues of life.

I was with a group of pastors recently when there was a conversation about PTSD.  I hear of PTSD frequently, but know very little about it.  It is usually mentioned in connection with military people, although in this pastoral group it was in the context of first-responders.  About the same time as this conversation I was reading Jeremiah and Lamentations.  The thought occurred to me: Jeremiah was a candidate for PTSD.  I wondered if Lamentations might be helpful for people with this disorder.

What is PTSD?  Here’s the doctors I tend to trust, the folks from Mayo Clinic.  It’s from their web page.

Post-traumatic stress disorder (PTSD) is a mental health condition that's caused by an extremely stressful or terrifying event — either being part of it or witnessing it. Symptoms may include flashbacks, nightmares, severe anxiety and uncontrollable thoughts about the event.

Most people who go through traumatic events may have a hard time adjusting and coping for a short time. But with time and by taking good care of themselves, they usually get better. If the symptoms get worse, last for months or years, and affect their ability to function daily, they may have PTSD.

Getting treatment after PTSD symptoms arise can be very important to ease symptoms and help people function better.

Further “Googling” revealed a fairly consistent pattern for identifying if a person has PTSD.  There are four categories of symptoms, and if you have some experience of each of these categories you have PTSD.  The four are: 1) Intrusive memories (regularly reliving the traumatic experience); 2) Avoidance (altering your life so as to avoid situations that bring back the event); 3) Negative changes in thinking and mood (ongoing fear or blame, detachment from friends, etc.); 4) Changes in physical and emotional reactions (trouble sleeping, irritability, fast heartbeat).  Again, this all came from the Mayo web page.  I saw others that were similar so I take this as a common understanding of a very real problem.

The next question is, did Jeremiah have a traumatic event as spoken of by the medical people.  Today’s passages from the Psalms can help us here.  Jeremiah was not the only one to see what happened to Jerusalem in 587BC.  The Psalmists also saw this, as their words indicate.  I can’t tell you whether Asaph or Jeremiah had PTSD, in other words whether they experienced continual symptoms.  But I can say that they saw something deeply traumatic. The actual day of the destruction of the temple is remembered today in Israel as Tisha B’Av.  It is a day of mourning for Jews, of course.  It is not just that Asaph and Jeremiah saw people killed mercilessly, and their sacred city and temple destroyed.  They also saw something that challenged their very concept as the people of God.  They were part of a chosen people, special to the LORD in certain ways, and now it seemed that all that was gone. 

You might imagine a house fire where all of one’s connections with the past, with pictures and memoirs and special knick-knacks destroyed.  Except multiply it by a very large number and you might get a thought about what these people experienced at the hand of the Babylonians.  The holy city and the temple of Solomon destroyed, the Davidic king’s descendants killed and the king blinded and taken to Babylon to die.  Not to mention the raping and killing of people they knew and loved.  As we said, we do have candidates for PTSD.

John 20:30-31; 21:25, John’s Contribution to Gospel Story

Of course, there are differences in the four accounts of Jesus’ death and resurrection.  So what we are about to do is not surprising.  Although as I was reading recently in John’s Gospel I was caught by some of the details John provided that were unique to John’s Gospel.  So I thought I would list ones I noticed.  It speaks to John’s eyewitness account, and perhaps to the Spirit leading him to disclose some names and details when the other writers were happy to leave those specifics out.  The rest of John’s gospel also has conversations and events not in the Synoptics.  The Spirit has provided a wonderful rendition of the Gospel Story without contradiction!  We are limiting ourselves to John 18-21.

·       18:8-9: Jesus asks the mob, “Whom are you seeking?” Perhaps asked after Judas’ kiss, so as to allow Jesus to protect the rest of the disciples.

·       18:10: It was Malchus, a servant of the high priest, whose ear was cut off.

·       18:6: The mob fell to the ground.  I don’t see this as “slain in the Spirit” but fear. They were there to arrest the One who had calmed storms and cast out demons.

·       18:13: Jesus appeared before Annas first, before Caiaphas.

·       18:15-18: Peter got in because of another disciple (John).

·       18:19-23: A man struck Jesus.

·       18:28: Jews did not go into the Praetorium.

·       18:24: John gives none of the conversations before Caiaphas.

·       18:31-32: John mentions the issue of crucifixion, why the Jews needed Pilate.

·       18:33-37: John includes much more of Jesus’ conversations with Pilate (19:8-11).

 

·       19:5: “Behold the Man,” and 19:14: “Behold your King.”

·       19:8: Pilate’s fears when told Jesus claimed to be “Son of God.”

·       19:12-15: Jews sudden “love affair” for Caesar.

·       19:21: Jews argue about the sigh over the cross.

·       19:23-24: A description of Jesus’ tunic, and why they had to gamble for it.

·       19:25-27: Jesus’ giving care of His mother to John.

·       19:28-30: “I thirst” and “It is finished.”

·       19:32-34: Breaking the legs of the two criminals, piercing Jesus’ side.

·       19:35: John identifies himself as the eyewitness.

·       19:39: Nicodemus helped Joseph of Arimathea with the burial.

 

·       20:1-10: Peter and John going to the tomb.

·       20:11-18: Mary Magdalene being the first to see the risen Jesus.

·       20:19-23: Jesus’ appearance to the “10.”

·       20:24-29: Jesus’ appearance to the “11” and Thomas’ response.

·       21:1-14: Jesus’ appearance to the disciples who went fishing, the third appearance to a group of disciples.

·       21:15-25: Jesus’ restoration of Peter.

 

Perhaps a study like this of Luke’s Gospel would yield many unique details since the good doctor interviewed many eyewitnesses, including Jesus’ mother, given the details we have in Luke of the annunciation, birth and childhood visit to the temple.  Each of the four Gospels stands on it’s own and is useful in preaching the Gospel.  An occasional journey through a “Harmony of the Gospels” can also be valuable.

Eph. 3:8-13, The Epistemic Appetite of the Angels (2)

Our previous post concluded with the concern of the angels in Daniel 8.  There is another similar event in Daniel 12.  The event in Dan. 8 that was to occur in the time of a ruler over Israel who was one of four rulers who succeeded Alexander the Great.  Daniel 10-12 records another vision of Daniel that gives some incredible detail to the actions of this evil ruler.  In Ch. 12 we see that Michael the archangel will come to the rescue of the people of Israel.  The time being described, as was the case in Dan. 8, is said to be “at the time of the end” (11:40; 12:4).  But in 12:4 Daniel is told, “shut up the words, and seal the book until the time of the end.”  In other words, how the salvation of God’s people comes about is hidden, kept secret, not revealed.  And again, we see in 12:6 that the angels do not even know the end, because, as in 8:13, an angel again asks, “How long shall the fulfillment of these wonders be?”  The angels, who exist for the glory of God, long for the day when He will be truly glorified on earth.  Thus we see the “epistemic appetite of the angels.”

The Apostle Paul spoke of this longing in Eph. 3:8-12.  The “mystery” Paul speaks of in v9 has to do with the exaltation of Christ.  He had spoken of this in Eph. 1:9-10 that in the fullness of times all things would be gathered together in Christ.  The Body of Christ (the Church) is a major part of Christ’s exaltation since He is the head of all things to the church (1:22-23).  Christ, Who was promised the nations as an inheritance, is being exalted through the Church as Jews and Gentiles come to Christ, something that was hidden in OT times but now was being revealed through Paul (v8-9).  Thus Paul concludes that God’s great wisdom was made known by the church to the principalities and powers in the heavenly places (v10-11).  In other words, the Church helps to satisfy the “epistemic appetite” of the angels.

Finally, we come to Rev. 5:11-12.  The “book” that Daniel was required to seal was now ready to be opened, by the only One worthy to open it: Jesus Christ!  This book is the content of Rev. 6-20, which ends with Jesus exalted in the glory of His second coming and in His Kingdom reign.  Finally, the story will be completed.  And what do we see and hear?  The voice of many angels around the throne … the number of them was ten thousand times ten thousand and thousands and thousands, saying with a loud voice: Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!  Their appetite is fully satisfied.  They are no more wondering how it could possibly make sense for the Son of God to become poor (2 Cor. 8:9).  Instead, along with those who have been made rich by His poverty, they can say, Thanks be to God for His indescribable gift (2 Cor. 9:15).

1 Pt. 1:3-12, The Epistemic Appetite of the Angels (1)

“Epistemic Appetite,” a desire to know, is a more accurate term than “curiosity.”  The angels have a desire to know.  It’s not just curiosity because the angels exist purely for the glory of God.  They are not just curious about “this salvation” of which Peter speaks, “the salvation of your souls” (1:9).  Peter then says the angels long to know the what and how and when of this salvation.

Let me begin with 2 Cor. 8:9: For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.  What do you suppose the angels thought when they heard this news, that God the Son was going to earth in such a way.  Listen to Spurgeon:

Oh, how surprised angels were, when they were first informed that Jesus Christ, the Prince of Light and Majesty, intended to shroud himself in clay and become a babe, and live and die!  We know not how it was first mentioned to the angels, but when the rumor first began to get afloat among the sacred hosts, you may imagine what strange wonderment there was.  What! was it true that he whose crown was all adorned with stars, would lay that crown aside?  What! was it certain that he about whose shoulders was cast the purple of the universe, would become a man dressed in a peasant’s garment?  Coult it be true that he who was everlasting and immortal, would one day be nailed to a cross?  Oh! how their wonderment increased!  They desired to look into it.

Why might imagine the angels being confused?  The angels are zealous for the glory of God.  When sin entered the human race, God set two angels at the entrance to Eden to make sure that no sinner would enter there to diminish the Creator.  When God revealed His plan by which He would dwell with men, two angels watched over the “mercy seat” where the Presence rested: And the cherubim shall stretch out their wings above, covering the mercy seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the mercy seat (Ex. 25:20). 

In Daniel 8 we see the “epistemic appetite” of the angels.  Ch. 8:1-12 contains a vision of Daniel.  Gabriel’s interpretation of the vision (8:15-26) tells us what Daniel was seeing.  The Medes and Persians who ruled the world and particularly Israel (8:20) were about to be replaced by Alexander the Great (8:21) who would then be  replaced by four rulers (8:22).  In the latter time of this “four part empire” the king ruling Israel would destroy the “holy people,” causing sin to thrive (8:23-24), even rising against the Prince of princes (8:25-26).  In 8:13 we see that a “holy one” was stirred to ask, “How long will the vision be?”  Why would this angel be concerned?  The answer is that he knows that Israel is the means by which salvation would come.  If the holy people are destroyed, what will come of the promised salvation? 

Ex. 32:1-6; Deut. 9:7-21, The Golden Calf

The story of the “golden calf” in the wilderness, to me, has always presented a couple of questions.  Aaron and Hur were in charge while Moses was away (Ex. 24:14).  Aaron devised the plan to bring him their gold (32:2,24) and he “fashioned” a molded calf (32:4), yet Aaron tells Moses that the calf “came out” of the fire (32:24).  The LORD lays the blame on the people (32:7-10), even though Aaron made the calf (32:35).  When Aaron fashions the calf it is “they,” the people, who say, “This is your god, O Israel, that brought you out of the land of Egypt.”  And Aaron also lays the blame on the people (32:22), though Moses indicts both Aaron and the people (32:21).  In Deut. 9:19-20 we read that Moses not only interceded for the people (32:11-14,30-34) but also for Aaron, for which we have no record.

Barnes Notes:

The golden calf - The people had, to a great extent, lost the patriarchal faith, and were but imperfectly instructed in the reality of a personal unseen God. Being disappointed at the long absence of Moses, they seem to have imagined that he had deluded them, and had probably been destroyed amidst the thunders of the mountain Exodus 24:15-18. Accordingly, they gave way to their superstitious fears and fell back upon that form of idolatry which was most familiar to them.

My response to Barnes: The people had already agreed to worship the LORD (19:7-8) and been commanded to worship no other god and have no graven images (20:3-6). My question is, where were Israel’s leaders?  70 of them had been up on the mountain, with Aaron, Moses and Joshua, and saw something amazing, and fellowshipped with the LORD (24:9-18).  Perhaps we see in Aaron that fatal flaw we see later in his sons (Lev. 10:1-3).

Gaebelein's Annotated Bible (Arno C. Gaebelein, 1922):

Here we find man’s heart fully uncovered, that wicked heart of unbelief. What manifestations of God’s power they had seen! … And now when Moses delayed, they requested of Aaron, “Up, make us gods.” God was not mentioned at all by the rebellious mass. It seemed Moses and not God was the object of their faith. The heathen had gone that way and “changed the glory of the Uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts and creeping things” (Romans 1:23). The favored nation shows that their heart is as corrupt as the heart of the Gentiles, who know not God. … And Aaron plays the leading part in this awful scene of degradation and wickedness. He announces a feast unto the Lord, after he had made the golden calf from the golden ear-rings (copied, no doubt, after the Egyptian idol Apis; see Psalm 106:19-20). Then the people “rose up to play”; wild dances, licentious and filled with the abominations of the heathen, the flesh let loose, is what followed. The people were naked (verse 25).

My response to Gaebelein: Perhaps the upside to this story, if we have to have one, is the establishment of the Levites who stood with Moses (32:26-28).  They are, of course, Moses’ kin, but then again, so was Aaron!  And while we are at it, Moses’ rising to the place where he stands with Israel, even willing to be blotted out of the LORD’s book, is something the LORD had been working on with Moses.  He needed to become a true shepherd, willing to give his life for the sheep.

Psalm 107

The previous historical Psalms have shown us why Israel would suffer affliction from time to time. It was self-inflicted, brought about by their own disobedience. Psalm 107, which is the first in Book Five of the Psalms, begins with God's Redemption of Israel, his bringing them back from their captivity. (Just a note, Psalm 126 is an abbreviated form of 107.)

Israel got herself in trouble by her foolishness and disobedience.  The specific situation in mind here is uncertain.  Some think it refers to the return from Babylon, although that return was primarily from one nation to the north, not the east-west-north-south referred to in verse 3. What is described here certainly fits the future return to Israel before the time of the Messianic Kingdom, which is a return from all the nations. Perhaps this has in mind the captivity promised by the Lord and Deuteronomy 28:64-68 and the return promised in Deuteronomy 30:1-10.

In a repeated pattern Psalm 107 notes the different difficult situations that had to be overcome for people to return.  Some came by way of the desert (v4-5), some had to be freed from prison (v10-12), some were so foolish they did not care for themselves, even abhorring their food (v17-18), and some came by ship crossing fearful seas (v23-27).

In each case it is noted they called to the Lord (v6,13,19,28).  In each case God answered, leading them in the right way (v7), breaking their prison chains (v14), healing them by His word (v20) and calming the ocean storms (v29-30).  And again, in each case, the Psalmist cries out for men everywhere to thank God for His goodness and His wonderful works to the children of men (v8,15,21,31).

The closing verses (v33-42) summarize what God was doing.  He had humbled the exalted when His people rebelled; but then when they were brought low He humbled those who exalted themselves against them and raised them up.  This is what God does and if you have any wisdom at all you will understand the lovingkindness of the Lord (v43).

What does it take for a holy God to have such love for such sinful people?  The answer is that it takes "chesed."  This attribute of God is front and center throughout this Psalm: mercy (v1), goodness (v8,15,21,31) and lovingkindness (v43).  The ultimate "chesed" is that God must be willing to bear the burden of their sin. That is what 107:2 says in twice noting that God redeemed them.  The Hebrew word ga’al has its definition in the story of Ruth and Boaz and the role of the kinsman redeemer.  Boaz was willing to pay the price for Ruth’s freedom and provision.  She was in affliction, with no one to help.  But Boaz was willing.  Just as God was willing to redeem Israel from her afflictions.  It ultimately took THE Redeemer, God’s only Son, who would bear the burden of Israel’s sin (and ours) on the cross.

Hear the call to give God praise for His goodness.  Why not create your own Psalm 107, noting your afflictions, how you cried out to God and how He answered.  Our historical narratives will have many reasons for praise!

Gen. 22:1-14, A Ram Instead of Isaac

What happened on Mt. Moriah was, of course, monumental.  Not only do we see a picture of the Father and the Son (in Abraham and Isaac); we also see the “vicarious” atonement.  A ram caught in the thicket (even as our Lord Jesus was caught in the thicket of the sinful world) was offered “instead of” Isaac.  Amen!

Something else recently caught my attention.  We have often noted the comment of Moses in v14, after Abraham named the place “Jehovah Jireh” (The-LORD-Will-Provide).  Moses adds: “as it is said to this day, ‘In the Mount of the LORD it shall be provided.’”  You may wonder, as the writer of Hebrews notes, about the timing of God’s promise fulfillment.  Heb. 11:39 says, “And all these, having obtained a good testimony through faith, did not receive the promise.”  Abraham did not receive it.  Moses, writing the Genesis record some 500 years later, did not receive the promise.  And neither did any of the generation in Moses’ time who joined him in saying, “In the Mount of the LORD it shall be provided.”  They were sure it would happen, but they had already waited a long time.

You might wonder: Were they surprised?  Did they think it would happen sooner?  We can’t say. In the time of Jesus’ birth there were people waiting expectantly for the Savior.  Simeon had a “leg up” because God told him he would see “the Lord’s Christ” before he died (Lk. 2:26).  How can the righteous be so patient?

So, what I saw recently is in the details of Gen. 22:14: “It shall be provided.”  Literally, “It shall be seen.” In the area of Mt. Moriah (the Mountain of the Lord in the Bible, Isa. 2:1-4; Micah 4:1-3) the fulfillment of this story will be seen, when the “vicarious” Lamb of God is sacrificed on the altar of the cross for the sins of the world.  But in Hebrew, and this is not my area of expertise, “provided” is in the imperfect tense.  What does that mean?  Here is the Blue Letter Bible’s explanation:

Generally designates an action which is continuous, incomplete, or open-ended. Rather than depicting an action as a single event, the imperfect depicts it as a continuing process. It is therefore typically translated as a present “He is running” or a future “He will be running,” although it can sometimes be translated as a continuous past “He was running.” The meaning of the imperfect therefore has more to do with how an action took place than with when it took place. The imperfect is most often treated as a present or future because it is easier to think of present or future events as incomplete and open-ended than it is to think of past actions that way.

What the Hebrew reader understood was that this provision would certainly happen.  Time was not the issue.  The promise involved a process before it would be perfectly fulfilled.  But certainty was the issue. 

Gen. 35:9-22, The Pillars of Jacob

Jacob erected 4 pillars in his life.  He built 2 altars.  Altars go back to Cain and Abel when Abel’s blood sacrifice was accepted by the LORD.  Thus, Noah built an altar after the flood, and Abraham built several altars.  Altars facilitate fellowship with God, the very reason God created us.

Why did Jacob erect pillars?  If you are wondering, he erected pillars at …

·       Gen. 28:18,22; 31:13: Bethel the first time, when he had the dream of the ladder to heaven, and when he vowed to worship YAHWEH if, in fact, the LORD protected him on his journey.

·       31:45,51-52: Mahanaim, when he made the covenant with Laban.

·       35:14: Bethel the second time, when God reiterated the Abrahamic Covenant.

·       35:20: near Ephrata, when Rachel died.

A pillar was a monument to something or someone, acknowledging their significance.  Moses built an altar at the base of Mt. Sinai and then put 12 pillars around it for the 12 tribes of Israel (Ex. 24:4). 

But then, in the Mosaic Law, God commanded Israel to destroy the “sacred” pillars of the nations (Ex. 23:24; 34:12; Deut. 7:3; 12:3).  In addition, the Mosaic Law banned the erection of these pillars (Lev. 26:1; Deut. 16:22).  Leviticus ties them to idolatry, and Deuteronomy says that “your LORD God of hosts” hates them.  From that point on, with one possible exception, these pillars are associated with idolatry (I ki. 14:23; 2 Ki. 3:2; 10:26-27; 17:10; 18:4; 23:14; 2 Chron. 14:3; 31:1; Jer. 43:13; Ezek. 26:11; Hos. 3:4; 10:1-2; Mic. 5:13).  The possible exception is Isa. 19:19 when, in the time of the Messianic kingdom, there will be a pillar in Egypt, on the border with Israel.  It is not erected by the chosen people, Israel, but one of the nations. 

What is the problem with pillars?  Hosea 10:1-2 tells us:

Israel empties his vine; He brings forth fruit for himself.
According to the multitude of his fruit He has increased the altars;
According to the bounty of his land They have embellished his sacred pillars.

Their heart is divided; Now they are held guilty.
He will break down their altars; He will ruin their sacred pillars.

God’s problem is both with the altars and pillars of Israel.  They come from a “divided” heart, one that claims to worship God (the altars) while in fact they are enamored with their own accomplishments.  The multitude of fruit and bounty in the land was not being attributed to God but it was “his” (Israel’s) fruit, “his” land.  If we go back to Jacob, his struggles were with this “divided” heart.  He claimed to trust God, and yet he was constantly trying to do what God said He would do.  It is the classic “flesh vs. Spirit” battle.  God doesn’t even want an altar if it comes from the divided heart.  So, pillars were banned.

Gen. 28:13-17; 32:9-12, God’s Conversations with Jacob

“Conversations” is generally the wrong term to use.  We like the idea that we can “converse with God.”  And we know God conversed with His friend Abraham as well as with Moses.  But “conversation” suggests the possibility that God and I should talk about the Dodgers or the weather (clear and sunny today) or the price of beef, all things that might occupy the after-church conversations of our fellowship.  And you might be saying, “Yes! That’s the God I have! He’s interested in what I’m interested in.”  I know what you’re saying, but here’s an accounting of God’s conversations with Jacob, and I’m telling you, they had a lot deeper “conversations” than what we’re looking for sometimes.  Just think about it! Meditate!

·       Gen. 28:13-17: Bethel #1.  There was a dream, angels ascending and descending.  But the topic was: I am with you and will keep you wherever you go, and will bring you back to this land.  Jacob’s answer to God was: IF you do this you will be my God. He had a lot to learn.

·       31:3: Return to the land of your fathers … I will be with you.

·       31:11-13: Jacob tells his wives about the previous conversation, with a little more detail, when the Angel of God told him: I am the God of Bethel … return to the land of your family.

·       32:9-12: Jacob does the talking here, addressing God as the God of Abraham and Isaac, who has told me to return: I am not worthy … deliver me (from Esau) … for I fear him … for You said, ‘I will surely treat you well.’  Amazing prayer.  But God is still somewhat distant to Jacob.

·       32:24-30: Jacob wrestles with the Angel of the LORD.  He saw God face to face.  And demanded a blessing from the God who promised to care for him.

·       33:20: Jacob’s first altar, as far as we know, to facilitate his relationship with God.

·       35:1: Arise, go up to Bethel … make an altar there to God who appeared to you when you fled from Esau.

·       35:9-12: Though Jacob had been back in the land for a time, this is God’s welcome back conversation: I am God Almighty (El Shaddai) … be fruitful and multiply.  It is a new start, where the previous name change becomes the rule of life.

·       46:1-4: On the way to Egypt Jacob offers sacrifices.  He still addresses God as the God of Isaac (v1) as does the LORD (v3).  God assures him that the promises of the covenant will still be at work in Egypt.  I will go down with you to Egypt.

The conversations involve fundamental issues.  You may want to share “your day” with God, but just remember that He will want to relate “your day” to His will for you, which includes His promises and imperatives and issues of Christlikeness.  He is concerned with our “perfection,” fighting the good fight, finishing the race well, keeping the faith!

Heb. 11:8-19, Communion of God with His Friend Abraham

In this post I would like to review God’s recorded conversations with Abraham, His friend (James 2:23).  We are in Genesis, of course.

·       12:1-3: God had this conversation while Abram was in Ur.  The essence is: “get out and I will.”  Pilgrimage always requires leaving where I am now and moving in the direction of a greater knowledge of God.

·       12:7: The covenant re-stated at Shechem, after Abram had reach Canaan: “I will give this land.”

·       15:14-17: After the time in Egypt, and the separation from Lot, God speaks to Abram at Bethel, giving him good N E W S (look north, east, west and south; all that you see I will give to you and your descendants.

·       15:1-21: This is the point at which the covenant is confirmed by the LORD.  a) “I am your shield and your exceedingly great reward.” b) You will have an heir from your own body, at which point Abram believed and was justified.  c) “I am the LORD who brought you out to give you this lant to inherit.”  d) Bring Me the animals for the covenant.  e) You will be 400 years in a strange land and then will return.  f) These are the boundaries of the land I am giving you.

·       17: After the situation with Hagar and 14 years since the last conversation God comes to Abram again.  “I am Almighty God (El Shaddai); walk before Me and be blameless.”  The covenant was restated (not reinstated; it was never cancelled).  Abram became Abraham (father of many nations); Sarai became Sarah (princess).  Sign of the covenant is “circumcision.”  Sarah will give birth to the son of promise.  Abraham pleads for Ishmael, but God maintains His word.  Abraham responds by circumcising all the males in his household (he is 99 and Ishmael 13).

·       18:1-33: Abraham shows hospitality to the LORD and two angels.  a) v10-15, promise reiterated to Sarah.  b) v16-21: The LORD speaks to Himself about Abraham, and then tells him what He is about to do to Sodom.  c) v22-33: Abraham intercedes for the righteous in those condemned cities.

·       22:1-18: These conversations involve Mt. Moriah. a) v1-2: God tests Abraham’s faith, telling him to take Isaac to the land of Moriah and to be given to God as a sacrifice. b) v11-12: The Angel of the LORD is speaking: “don’t harm Isaac.  Now I know that you fear Me.” c) v15-18: The Angel of the LORD says, “Blessing I will bless you!”  The covenant is repeated.

There are many things we might note with respect to Abraham’s journey of faith.  The one I will mention is that the covenant is repeated several times.  Faith thrives on the Word of the LORD.  We need to be regularly reminded of the gospel, even long after we have put our faith in Christ, that we might walk faithfully! 

Read 1 Cor. 4:1-5, Under-rowers for Christ!

I was reading the above passage today and wondered about the word “servants” in v1 of the NKJV.  Is it “bondslave?” Or “deacon”?  These are the major terms for servant in the NT.  It was neither.  It was the Greek “huperetas.”  The meaning is literally “under-rower.”  Imagine a NT era warship out on the Mediterranean Sea.  They were often equipped with various levels of benches for rowers.  Overseeing the rowers was the captain of the ship who could give orders so that the ship could be maneuvered as needed in the course of a battle.

We can easily see why Paul used this term here.  He is in the midst of speaking of various servants of the Lord: himself, Apollos, Peter are named.  Further he has spoken of all believers as being part of the building up of the Body of Christ.  One Captain is Lord over all the rowers so that their work is effective. 

In 4:1 Paul says all those involved should “consider” themselves to be like these under-rowers.  It’s the same term as in Rom. 6:11: “reckon” yourselves dead to sin and alive unto God.  What we are involved in, building the Church, Jesus’ Church, which was His task (Mt. 16:18), is a group effort.  We all have a gift, a place in the boat, but we must all work together or we will frustrate the purpose and plan of the Captain.  That is why we all must “reckon” ourselves to be “huperetas.”

The first use of this term gives us a picture.  Jesus used it in the Sermon on the Mount (Mt. 5:25): Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  The officer imprisons the criminal.  How long and what conditions are permitted in the prison are up to the judge.  The officer makes no decisions; he only does as he is instructed.

Luke referred to the “apostles” by this term in Luke 1:2: they were the “eyewitnesses and ministers of the word.”  What Luke wrote was totally the word of God; the people God used to convey that word were under-rowers.

When Jesus spoke with Pilate He used the term: My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here (Jn. 18:36).  We are not fighting a physical war in the service of Christ but a spiritual war!

In Ac. 13:5 John Mark was the servant of Paul and Barnabas.  He didn’t have the right to leave the team, now was he responsible for the work of the team..  No wonder Paul did not want to include him on the second journey.

Ac. 26:16 brings us back to Paul.  Jesus told him, I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you.  Reckon yourself, with the gift of grace given to you, in the ministry where you have been placed by your Lord, to be an under-rower.  Follow the Captain lest you work against what He is seeking to do.

1 Cor. 6:12-20, Romans 6-8 Illustrated

Rom. 6-8 is the primary teaching in the NT on the matter of “sanctification,” how we are being saved day by day, growing in the grace and knowledge of Christ.  In that passage “obedience” is never commanded but is seen as the result of other commands: reckon yourselves indeed to be dead indeed to sin, but alive to God in Christ Jesus our Lord and present yourselves to God as being alive from the dead and your members as instruments of righteousness to God (6:11,13).  Further, it tells me I am “not under law” (6:14).  I am “dead to the law” (7:4).  In fact, the law brings death; it kills me (7:10-11).  It then tells me that my relationship with Christ, and specifically my faith in Christ, is how I will grow and mature as a believer.

I Cor. 6:12-20 gives us a situation where Paul applies the great truths of Rom. 6-8 to a specific issue of Christian living. 

·       6:12: “All things are lawful for me … All things are lawful for me.”  This word “lawful” is 30+ times in the NT, almost all of them in the Gospels speaking of what was lawful in Judaism (no work on Sabbath, carrying your bed on Sabbath, etc.)  But Paul is not under law, so in terms of “lawfulness” he can do anything.  This is a big-time issue in Romans, esp. 8:1-4.  The law is weak through the flesh.  If I return to trying to be righteous by the flesh, doing my best, I will fail as did the Jews (3:19-20; 9:30-31).  Paul does not reject sexual immorality on the basis of the Ten Commandments.  If he did he would stumble over Christ like the Jews did (9:32-33).

·       6:12: BUT “all things are not helpful … I will not be brought under the power of any.”  The issue is not what does the law say.  It is, “who reigns in your life?” (Rom. 5:20-21).  You are not under law.  You are also not “under” the power/authority of sex, or harlots.  You are under grace.  What does that mean?

·       6:13: Your body is “for the Lord, and the Lord for the body.”  Thus, Rom. 6:12-13, you present your body to the Lord for righteousness (12:1 says the same).

·       6:14: What happens when you present your body to Him?  He raises you from the dead, so to speak.  He gives life to your mortal body (Rom. 8:10-11).  As 6:14 puts it, God both raised up the Lord and will also raise us up by His power.

·       6:15: You are members of the body of Christ.  You have yielded it to Him to do with it as He pleases.  To give it to a harlot contradicts this truth (Rom. 6:13).

·       6:16-17: Compare this to Rom. 8:9-11.  We are one spirit with Him because He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

·       6:18-20 complete the application of Rom. 6-8 to the issue of sexual immorality.  This process leads me to the place where God is glorifies in my body (Phil. 1:20-21).  The “process” involves the life of Christ working in me by His Spirit.

Psalm 106

People often wonder if there is a logic in the order of the Psalms, if they are collected in any sequence.  You can certainly see an order in this current section.  We are in the midst of some historical Psalms (they review Old Testament history).  

Further, Psalm 105 and 106 are quite connected.  In 105 we see God’s covenant faithfulness declared to the great men, the Fathers of Israel.  In 106 we see that same covenant faithfulness in the context of the rebellious nation.  I am often reminded of the two parables in Matthew 13:31-33. The Kingdom of Heaven is like a mustard seed that begins small and grows into something great. The Kingdom of Heaven is also like leaven, which in Scripture is always a picture of sin.

Marvel at God’s mercy and grace to Israel and give Him praise for the same in your own life as you consider this great Hymn of Faith.

·         106:1-5: The opening call to praise focuses on God’s enduring mercy (this is a song about God’s faithfulness in spite of Israel’s constant rebellion) and includes a prayer to see God’s salvation.  It is written at a time when Israel is in exile (106:47).  Consider now the situations in which God maintained His faithfulness to Israel.

·         106:6-12: God was faithful when Israel rebelled by the Red Sea (Ex. 14).

·         106:13-33: God was faithful when Israel rebelled frequently in the wilderness.

o   106:13-15: when they demanded meat to eat (Num. 11:4-9,31-35).

o   106:16-18: in the rebellion of Korah (Num. 16).

o   106:19-23: at the time of the golden calf (Ex. 32).

o   106:24-27: when they refused to enter the land (Num. 14).

o   106:28-31: when they worshiped Baal in the land of Peor (Num. 25).

o   106:32-33: when Moses became angry with them (Num. 20:1-13).

·         106:34-46: God was faithful when Israel rebelled frequently in the land.

o   106:34-39: when they didn’t destroy the nations but intermingled with them (Judges 1:27-2:6).

o   106:40-43: thus God gave them into the hands of the Gentiles (Judges 2:11-15).

o   106:44-46: nevertheless He remembered His covenant (Judges 2:16-18).  This cycle of apostasy (Israel sins, God judges, Israel cries out, God sends a deliverer) happened repeatedly (Judges 2:19-23).

·         106:47-48: The Psalm ends as it began, with a prayer for salvation (this time for the nation, not just the Psalmist) and a call to praise the Lord.

This Psalm is amazing in that it recalls Israel’s frequent sin.  But we must take heart and see ourselves in this as well.  We are by nature people who are desperately wicked, who are given to the same grumbling and rebellion as Israel.  It is critical that we see Christ here.  God did and does punish His people, but not as their sins deserve (Ps. 103:10).  Ultimately God provided atonement for Israel, and for all who will receive it, through Christ.  He judged our sin in Christ.  Jesus has born our sins on the cross.  God kept His promise to Adam and Eve to send a Savior who would be of the seed of the woman (Gen. 3:15).  Let us not despair of our depravity; rather let us turn to Christ in saving faith!

Rom. 11:33-36; Isa. 40:27-31, Background for Romans 9-11

Paul’s Letter to the Romans was written to Romans!  I just thought I would begin today with a profound statement.  Specifically, of course, it is written to the “beloved of God, called saints” in Rome.  The breadth of this letter, covering the entire process of God’s intended work in the lives of all men, is fitting to be sent to the capital of the empire.  Paul is the “Apostle to the Gentiles” so the believers in the leading city of the Gentiles should receive this letter.  But having said that, the “Apostle to the Gentiles” has a lot to say about Israel, the one and only people-group not called “gentiles.” “For the Jew first” (1:16).  The guilt of the Jews (2:17-29) in spite of their advantage (3:1-8).  The lesson of faith from Israel’s greatest: Abraham and David (Ch. 4).  The inadequacy of the Law of Moses, God’s word given to Israel (Ch. 7). 

And then, of course, there is Rom. 9-11.  Leading up to this section Paul has been fairly negative about Israel in that he has pointed out their sin and their failed attempt at righteousness by the law.  Furthermore, Paul and the rest of the early Christians knew of the prophecies of Jesus that Israel’s failure was going to bring about a terrible judgment from God (Luke 23:26-31).  I would say with great confidence that these ominous words of Jesus were behind Paul’s “great sorrow and continual grief” at the beginning of the section (9:1-5).

Yet, the end of the section says that “all Israel will be saved” (11:26), “the gifts and calling of God are irrevocable” (11:29) and “how unsearchable are His judgments and His ways past finding out” (11:33)!  I think it’s obvious, but some students of Romans seem to miss it, that Paul is giving a clear message of assurance that God will, as always, be faithful to His words.  This faithfulness includes keeping the promises made to Israel.  This was always part of the prophetic message in the OT.  The prophets announced judgment on Israel but then reassured them that Israel still had a future in God’s great wisdom.  Here are 3 of the many illustrations of this.

·       Isa. 40-66 is all about this.  Comfort for Israel who has received double for her sins (40:1-2).  Isaiah has prophesied judgment, a terrible judgment from Babylon.  Israel thinks “My way is hidden from the LORD, and my just claim is passed over by my God,” a thought expressed in 40:27; 49:14 and 59:1.  But 40-66 ends with the arrival of Messiah with the bloody robe (63:1-6) and a new heavens and earth (66:22-24).

·       Lamentations was written by Jeremiah as he experienced the destruction of the temple and Jerusalem by the Babylonians.  His great sorrow and continual grief if emphatic.  And remember, in the book that bears his name, he had prophesied this coming judgment.  Yet, what do we know of Lamentations?  The words in the middle: “Great is Your faithfulness” (3:22-24)!  Again, Jeremiah wrote to tell the remnant to wait on the LORD.  He would keep His word, His covenant with Israel.

·       The Psalms of Asaph (Book III of Psalms, Ps. 73-89) collectively have this message.  Look at Ps. 79.  The nations have come into Your inheritance; Your holy temple they have defiled; they have laid Jerusalem in heaps.  The dead bodies of Your servants they have given as food for the birds of the heavens, the flesh of Your saints to the beasts of the earth (v1-4).  The question is: How long, LORD? Will You be angry forever?” (v5).  The prayer is, Help us, O God of our salvation, for the glory of Your name; and deliver us, and provide atonement for our sins, for Your name’s sake (v9). 

Thus, we conclude, Paul is obligated to do the same thing.  It might seem to some that God is finished with Israel, especially since they crucified the Lord of glory!  But Paul says, don’t think like that!  Trust in the wisdom of God.  He has a plan that confounds the wisest of men, a plan whereby He keep His word. ALL HIS WORDS!

Rev. 14:13-17, The Future Salvation of Israel (2)

We started a list of passages that speak of aspects of Israel’s future salvation.  You may have noticed most of them spoke of a “wilderness” setting.  As we come more to the NT today, let me just remind you of today’s passage.  This desert setting is consistent.  But now consider these additional passages.

·       Rev. 14:13-17: The salvation of the nation involves both a physical deliverance as well as spiritual deliverance and establishment of the New Covenant.  The time of this salvation is as the end of God’s use of the nations to chasten and cleanse Israel.

·       Rev. 11:3-10: Throughout the tribulation period there are two great witnesses who preach in Jerusalem.  These “olive trees” (perhaps referring to the civil and religious leaders of Zech. 4), even in their death, will preach the gospel to the nation, and likely the world. 

·       Rev. 14:1-5: These 144,000 are quite likely witnesses sent out into the world with the everlasting gospel (14:6) during the tribulation.  That explains how, even in the absence of the raptured Church, there are still gospel-preachers.

·       Rev. 11:13: A great earthquake in Jerusalem also is part of the process of Israel’s salvation.  The result of this event is that the nation finally recognizes that it is the LORD who is working in their midst.

·       Matt. 24:4-41: This is just a reminder that the Olivet Discourse is in the context of Israel.  Jesus gave this to His disciples, before the cross.  It addresses the concern about the future of Israel since their Messiah is about to die.

·       Luke 17:33-37: The context of this prophecy is “the day of the Son of Man” (17:24.)  He will suffer and be rejected (v25).  This is followed by extreme evil (v26-30).  Then “His day.”  This need to flee takes place in the end times.  Those who obey it and flee to the desert will be saved; those who hesitate will be lost.  This passage emphasizes that while the end result is a “saved nation” the citizens of that nation have each come by personal faith in the Messiah.

There are undoubtedly additional clues as to how all this happens.  What we know is that the LORD has made it clear that “all Israel will be saved.”  It will be a genuine Biblical experience, once involving the personal faith of each person.  Yet, God, who knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment will get it right (2 Peter 2:9).  Shall not the Judge of the earth do right (Gen. 18:23)? 

Hosea 2:14-15, The Future Salvation of Israel (1)

The conversation with a brother I mentioned in the previous post continued with a question about Israel’s salvation.  He said that it sounded like the salvation of all the nation was all at once, unlike what we see today when people come one at a time.  I understand the question.  Rom. 11:26-7 says “all Israel shall be saved.”  That might sound like “all at once.” 

To be sure, that is not the case, by which I mean that OT and NT alike, salvation is by faith in the Messiah (the One to come in OT, the One who has come in NT).  Abraham was justified the day he put his faith in God’s promised Seed (Gen. 15:6).  Ezek. 18 clarifies this: a son is not saved nor lost based on the faith of the father. 

But having said that, it does appear that at some point the entire nation will be saved.  It might be helpful to remind ourselves of various events in Israel’s future speak to the issue of people coming to faith in Christ.  Following is a list, not necessarily in chronological order, of passages that reveal this end time salvation.

·       Zech. 9:14-15: In the context of the coming King (Messiah) whirlwinds from the south will be used of the Lord to defend Israel.

·       Zech. 12:10-14: At the outpouring of the Spirit the nation will see Christ to be the One they pierced, bringing a deep repentance on the nation.

·       Zech. 14:3-5: A valley will be created in the Mt. of Olives for the saved nation to escape to the wilderness.

·       Hos. 2:14-15: God will allure the nation to the wilderness and give them the “Valley of Achor” as a door of hope.

·       Ezek. 20:33-44: A time of fury used by God for the regathering of the people of Israel (v33-34) will eventually bring them to the wilderness of the peoples (v35; i.e. not the desert of Israel but more like the desert of Edom, a Gentile area) where God will plead His case (v36).  After chastening God will bring them into the bond of the covenant (v37).  Rebels will be separated out and will not enter the land (v38).  There will be no more idolatry but all Israel will serve the LORD (v39-40).  The LORD will be hallowed in Israel, before the nations (v41).  The nation will know the LORD (v38,42,44).  This “hallowing” is fleshed out in v45-48.

·       Jer. 31:2: Those who survived the sword of the nations will find grace in the wilderness.

·       Isa. 26:20: There will be an invitation to a place “until the indignation is past,” referring to the coming world judgment of Isa. 24:1-26:19.

·       Isa. 63:1-6: The Messiah, with blood on His robe, Who is “mighty to save,” is seen coming from Edom where He has finished Israel’s salvation.

There is more to share in the next post.

Jer. 30:1-11, Why is an Unsaved Nation in the Land Today?

I was talking with a brother in Christ recently who told me he had been in conversation with another brother who questioned why the United States should be supportive of Israel in the current conflicts with Iran and Lebanon.  I know there are a growing number of Bible believing Christians who have raised this question. 

It used to be that support of Israel was pretty consistent.  But these days there is often a conflict between the political and Biblical beliefs of evangelicals.  One issue in this had to do with differences with Prime Minister Netanyahu and belief that his leadership was faulty.  Another comment was that Israel today is not the Israel over which Christ will rule in the future.  Not having been part of the conversation I am guessing he meant that Israel today is very secular and not submissive to Christ or believing in Jesus as their Messiah.  Another reason for this kind of approach is that the Israel today was given the land by human governments, through the UN and decisions made in the late 1940’s.  The thought is that when Israel returns to the land it will be God’s doing and not man’s.  That is an interesting argument, and in fact is held by a major sect of Judaism today, the Satmar Hasidic faction. 

Since I was not part of the conversation between these two brothers I am not able to comment on the specifics of their discussion.  But as my friend shared this with me I did sense that one issue might be a misunderstanding of Gen. 12:1-3 (“I will bless those who bless you”) and Psa. 122:5 (“May they prosper who love you”).  Those passages do not call on the “friend” of Israel to determine whether Israel is deserving of their support.  That is God’s responsibility.  If I pray for the peace of Jerusalem, which I do from time to time, I understand that almost certainly there will be no peace generally until Messiah’s reign.  I still pray, assuming that God will answer that prayer as He sees best, which is a pretty good assumption!

Another thing that people might not understand is the order of events that the LORD revealed through His prophets in the Old Testament.  Jer. 30-31 and Ezekiel 34 are two major passages that yield the same understanding of this order.  Using Ezekiel: there is the regathering of the nation (34:11-15) followed by judgment on Israel (34:16-22) and then the rule of David (Messiah”, covenant of peace, showers of blessings and the time of “Our God … My People” (i.e. the saved nation, 34:23-31).  In Jer. 30:11 the order is the saved nation, preceded by “I will not make a complete end of you,” which is preceded by Israel’s correction and punishment.  Jer. 30:12-24 fleshes out in the same order: Israel’s correction (30:12-15), the full end of the nations (30:16-17), and then the saved nation (30:18-Ch. 31; note that this salvation involved the New Covenant, 31:31-34).

The point is that the regathering to the land must happen before the time of chastening and salvation.  Thus, today, we should not be surprised by the presence of the people in the land who are still unsaved, and actually quite secular. 

Gal. 3:22-4:5, “Under” in Romans and Galatians (2)

We are continuing our study of the Greek preposition hupo.

·       Rom. 13:1: “the authorities that exist are appointed by God.”  “God” is genitive and there is a verb connection.  Thus, the idea of agency.

·       15:15: “because of the grace given to me by God.”  Again, a verb and genitive.  This was important for Paul, that God was the agent/source of his calling.

·       15:24: “to be helped on my way there by you.”  Paul desired the Church at Rome (plural “you”) to be the agency of his ministry when he went on to Spain.

·       16:20: “God of peace will crush Satan under your feet shortly.”  Again, accusative.  Satan’s place will be under their feet.  If the Head of the Body has cast out Satan (Jn. 12:31), then the Body will experience his defeat as well.

·       Gal. 1:11: “the gospel which was preached by me is not according to man.”  Genitive, Paul was the source of this message; thus hupo is agency, by.

·       3:10: “as many as are of the works of the law are under the curse.”  Those, whose “source” is the works of the law, are found in the place of the curse.  In Romans, the law and sin and grace were rulers over those “under” them.  So here then, the curse has authority over those who are trying to do the works of the law.

·       3:17: “the covenant that was confirmed by God.”  Genitive, of course.  This is the Abrahamic Covenant (cf. v16) that promised Christ.  Faith in Christ was always the means of salvation, even for Abraham (Rom. 4:1ff).  The later “covenant of law” could not annul this.

·       3:22: “Scripture has confined all under sin.” This builds on Rom. 3:9, saying that the result is that all who were under sin (all humanity) are saved only by faith.

·       3:23,25; 4:2,3: “kept under guard by the law;” “we are no longer under a tutor;” “under guardians and stewards until the time appointed;” “in bondage under the elements of the world.”  Paul speaks of the role of the law for Jews, in leading them to salvation.  All are accusative.

·       4:4,5: “God sent forth His Son, born of a woman, born under law;” “to redeem those who were under the law.”  Those under the law assumed that their righteousness was to found in keeping the law, which was not the case.  Jesus, born in the same context, under law, walked in the Spirit and by faith, etc.  He satisfied the righteous demands of the law (Rom. 8:1-4) but was righteous by His faith (Rom. 3:22; Gal. 2:20).

·       4:9: “known by God.”  Genitive, can be translated “known of God.”

·       4:21: “you who desire to be under the law.”  These are the Judaizers who afflicted the churches of Galatia. Accusative. We need to put off this attitude.

·       5:15: “beware lest you be consumed by one another.”  Genitive. Agency.

·       5:18: “if you are led by the Spirit, you are not under the law.”  Lastly, we need to put on this truth.  In so-doing we will put on Christ because this is how He lived.