If Psalm 1 is perfect to begin the “Hymnal of the Saints”, Psalm 2 must then follow immediately. First we understand life is a choice. There are only 2 ways: the way of the righteous and the way of the ungodly. Only one way leads to God and has His favor. Now in this magnificent Psalm God reveals His plan for history. Herein we see the 2 ways being lived out. And we see the only way mankind can be righteous.
The Psalm is quite simple in terms of organization. There are four stanzas, each with three verses. In v1-3 wicked men speak against God; in v4-6 the LORD speaks to the wicked men; in v7-9 the LORD speaks to His Anointed; in v10-12 wicked men are called to submit to the LORD and His Anointed.
I. The opposition to the LORD’s Anointed, v1-3.
The Creator has provided a wonderful universe for mankind. As in the Garden of Eden we see that all the needs are met. But there is a limit: one tree that is forbidden to Man. The Man doesn’t need the one tree. He has all he needs. But the Man hates the limitation. So he rebels against the Lord. What vanity (emptiness, v1)! What pride (v3)! What foolishness! Does the pot resist the potter?
II. The exaltation of the LORD’s Anointed, v4-6.
God’s attitude toward this is exactly what should be expected. One does not reason with fools. One laughs at their ridiculous ideas, and then simply reminds them of reality, the reality that has escaped them. (Isa. 40:12-26 gives a more lengthy statement of God’s perspective of the great people of earth who exalt themselves against their Creator.) Note that the LORD says to mankind, “I HAVE set My King on My holy hill of Zion.” This is the way it is, whatever we think. This is the reality of history. If we think the world doesn’t look like this then we must understand that our perspective is faulty. His Anointed is King. But read on …
III. The promise to the LORD’s Anointed, v7-9.
This stanza tells us the identity of the LORD’s Anointed and how the rule of the Anointed will be seen by all. First, the Anointed is the LORD’s Son. This is not a surprise to those in Israel who pay attention to God’s revelation. There was a hint at this connection between the Anointed (Melchizedek) and a “son” in Gen. 14:18-15:6 (the offspring of Abraham). It became clearer when God sent Abraham to sacrifice “your son, your only son Isaac, whom you love” on one of the peaks of Moriah (Gen. 22:2). That event, where Isaac did not die, became memorable to God’s people from then on, that He had revealed something significant about how He would provide for man’s salvation (Gen. 22:14). It is not really strange when Proverbs poses the question, What is His (the Holy One) name, and what is His Son’s name, if you know?” (Prov. 30:4). The Anointed is God’s Son by decree, having the role of firstborn or heir. The cults and false
religions contain much silliness about God having a wife so as to produce a son. By this decree we then see how it is that the LORD will bring to fulfillment the rule of His Anointed. The LORD who is sovereign over all the nations and the creator of all will give the nations to His Son as an inheritance. Because of the rebellion of the nations, the Son will then take His inheritance by force. Would you like a very clear picture of this? Read the parable Jesus told in Luke 20:9-19 where the foolish rulers determine to kill the Heir so they can have His inheritance. Again, what foolishness!
IV. The submission to the LORD’s Anointed, v10-12.
Where does this lead? Easily we can see that there is only one response. We would be wise to bow the knee to the Son now. Why be so foolish in putting it off. For those who do not bow the knee He will rightfully break them and dash them to pieces in His anger. As one would approach an earthly king and bow before him, kissing his ring, so we are advised to “Kiss the Son, lest He be angry, and you perish in the way.” Blessed are all those who put their trust in Him.
And now let us update the story. What more has the LORD said? Who is His Son? The angel announced that Mary’s Son would be ‘the Son of the Highest’ (Luke 1:32). The LORD Himself said that Jesus of Nazareth was His only Son, the Son that He loved (Matt. 3:17). Satan seemed to understand this as well (Matt. 4:3). Jesus accepted this title from His disciples (Matt. 16:16-17). And in the most powerful way, Jesus Christ “was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead” (Rom. 1:3-4). God sent His Son, as He had promised throughout Scripture. And we know it is Jesus; His resurrection proclaims it boldly.
Someday this “mystery of God” will be finished (Rev. 10:7) at the time when all heaven will announce, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (Rev. 11:15). We cannot plead any more passionately, “Kiss the Son!” Put your trust in Him!
For God so loved the world that He gave His only begotten Son, that whosoever believes in Him should not perish but have everlasting life. (John 3:16)
Sunday, September 7, 2014
Saturday, September 6, 2014
Jeremiah 31
In Jer. 30-31 four times we hear the words, “Behold, the days are coming”. There is a specific time in God’s plan in which certain things will occur.
• In 30:3 Israel will return to the land.
• In 31:27 God will unite the divided nation. Much of Ch. 31 reveals the glorious truth that the Northern Kingdom (Ephraim) will turn from the idolatry and will worship again in Jerusalem. Rachel will no longer weep over her children, Benjamin and Joseph (v15). Ephraim, who rejected the Davidic king and the temple worship will again go up to God in Zion (v6) and will have David for her king (30:9).
• In 31:38 Jerusalem will be rebuilt, the home of justice (where the Davidic King reign) and the mountain of holiness (where the Messianic temple will be; cf. 31:23).
• In 31:31 God will make a New Covenant with Judah and Ephraim. This is the means by which God will establish the united nation in righteousness. We noted previously that for Israel to remain in the land their must be a satisfactory answer to their sin. This New Covenant is a sure promise of God. It is as certain as God’s creation (v35-37).
The “New Covenant” of Jeremiah 31:31-34 is the same as that referred to by Christ at the last supper (Mt. 26:28; 1 Cor. 11:25), and the same explained in great detail by the writer to the Hebrews (Heb. 8-10; 13:20). Consider God’s promise.
*v31: The New Covenant is with Israel and Judah. That does not prevent Gentiles from enjoying it’s benefits but indicates what we know: that salvation is of the Jews; the Gentiles benefit through Israel (John 4:22; Rom. 11:11).
*v32: It is not like the Mosaic covenant. It is not a “new and improved” Mosaic covenant. It is not according to the old covenant. As God Himself anticipated, Israel would not be able to keep the old covenant (Deut. 31:16,27-29). God would need to do something gracious and loving (Jer. 31:2-3).
*v33-34: The New Covenant anticipates the ministry of the indwelling Holy Spirit, a reality that would not be experienced until after the earthly ministry of the Savior (Jn. 14:15-18). In this way the law of God and the knowledge of God would be within every believer. And in this way God’s people will have the power to live a righteous life. But the Spirit can only indwell the one whose iniquity is forgiven and thus awaited the death and resurrection of Messiah.
The New Covenant is a blessing for the Body of Christ today. This gracious provision of God is established by faith. So we need to study this, understand what God has done on our behalf. But as Paul himself encourages us, let us not forget that it has come to us through God’s earthly people Israel (Rom 11:20-22). Though they are enemies of the gospel, they are beloved as well (Rom. 11:28).
• In 30:3 Israel will return to the land.
• In 31:27 God will unite the divided nation. Much of Ch. 31 reveals the glorious truth that the Northern Kingdom (Ephraim) will turn from the idolatry and will worship again in Jerusalem. Rachel will no longer weep over her children, Benjamin and Joseph (v15). Ephraim, who rejected the Davidic king and the temple worship will again go up to God in Zion (v6) and will have David for her king (30:9).
• In 31:38 Jerusalem will be rebuilt, the home of justice (where the Davidic King reign) and the mountain of holiness (where the Messianic temple will be; cf. 31:23).
• In 31:31 God will make a New Covenant with Judah and Ephraim. This is the means by which God will establish the united nation in righteousness. We noted previously that for Israel to remain in the land their must be a satisfactory answer to their sin. This New Covenant is a sure promise of God. It is as certain as God’s creation (v35-37).
The “New Covenant” of Jeremiah 31:31-34 is the same as that referred to by Christ at the last supper (Mt. 26:28; 1 Cor. 11:25), and the same explained in great detail by the writer to the Hebrews (Heb. 8-10; 13:20). Consider God’s promise.
*v31: The New Covenant is with Israel and Judah. That does not prevent Gentiles from enjoying it’s benefits but indicates what we know: that salvation is of the Jews; the Gentiles benefit through Israel (John 4:22; Rom. 11:11).
*v32: It is not like the Mosaic covenant. It is not a “new and improved” Mosaic covenant. It is not according to the old covenant. As God Himself anticipated, Israel would not be able to keep the old covenant (Deut. 31:16,27-29). God would need to do something gracious and loving (Jer. 31:2-3).
*v33-34: The New Covenant anticipates the ministry of the indwelling Holy Spirit, a reality that would not be experienced until after the earthly ministry of the Savior (Jn. 14:15-18). In this way the law of God and the knowledge of God would be within every believer. And in this way God’s people will have the power to live a righteous life. But the Spirit can only indwell the one whose iniquity is forgiven and thus awaited the death and resurrection of Messiah.
The New Covenant is a blessing for the Body of Christ today. This gracious provision of God is established by faith. So we need to study this, understand what God has done on our behalf. But as Paul himself encourages us, let us not forget that it has come to us through God’s earthly people Israel (Rom 11:20-22). Though they are enemies of the gospel, they are beloved as well (Rom. 11:28).
Friday, September 5, 2014
Jeremiah 30
Clearly the tone of Jeremiah’s prophecies to this point has been heavy upon the people of Judah. There have been brief references to an eventual restoration. The next 4 chapters (30-33) are now filled with an amazing prediction of God’s restoration of the entire nation in a way that involves a new covenant, one that replaces the old covenant (the Mosaic Covenant). At the same time it fulfills the unconditional covenants made by God with Abraham and David. Consider these observations from Jer. 30.
• v3-4: The object of the restoration message is the whole nation, Israel and Judah. The yoke of bondage to other nations will be broken for them; they will have David for their king (v8-9).
• v5-7: The desolation both Israel and Judah will have experienced is referred to as the time of Jacob’s trouble. This is often a term used in our day of the seven year tribulation period which is yet in Israel’s future. This may be a proper understanding because we will see that this restoration has not yet been experienced by the Nation. The closing line of this chapter reads, “In the latter days you will consider it.”
• v12-15: The reason for the time of desolation is made clear. Their multitude of iniquities and increasing sin was the cause for God’s action. Many people, including many Jews, believe they deserve a nation because of their terrible sufferings, especially the Holocaust. But in fact their removal from the land and resultant sufferings have been caused by sin; restoration must take this into account. They will need forgiveness and the ability to live in holiness.
• v10-11: God repeats a thought from Jer. 5:18, that He will judge Israel but will not make a complete end of Israel. God always maintains His attributes to perfection. His sovereign plan will satisfy His holiness and His love.
• v23-24: How often we have read that the people of Judah followed the evil dictates of their own hearts (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17). Here we see that God will perform the intents of His heart. “Dictates” indicates stubbornness or obstinacy. “Intents” refers to purpose. Man’s evil heart leaves him hopelessly in sin. But God will fulfill His will. Man will not prevent God’s work. These 2 verses are identical to 23:19-20. Unlike our furious anger that is generally out of control, these passages tell us God’s furious anger will fulfill His intentions. In Ch. 23 God’s anger fulfills His plan to judge His people. In Ch. 30 God’s anger fulfills His plan to devour those who have devoured Israel (v16).
It is not hard to imagine that the modern day regathering of Israel from the four corners of the world is the beginning of the promised restoration. They are returning to the land. But that is only the beginning. Through a time of unprecedented trouble God will perform the intents of His heart. He will save Israel (v7). They will serve the LORD their God (v9).
• v3-4: The object of the restoration message is the whole nation, Israel and Judah. The yoke of bondage to other nations will be broken for them; they will have David for their king (v8-9).
• v5-7: The desolation both Israel and Judah will have experienced is referred to as the time of Jacob’s trouble. This is often a term used in our day of the seven year tribulation period which is yet in Israel’s future. This may be a proper understanding because we will see that this restoration has not yet been experienced by the Nation. The closing line of this chapter reads, “In the latter days you will consider it.”
• v12-15: The reason for the time of desolation is made clear. Their multitude of iniquities and increasing sin was the cause for God’s action. Many people, including many Jews, believe they deserve a nation because of their terrible sufferings, especially the Holocaust. But in fact their removal from the land and resultant sufferings have been caused by sin; restoration must take this into account. They will need forgiveness and the ability to live in holiness.
• v10-11: God repeats a thought from Jer. 5:18, that He will judge Israel but will not make a complete end of Israel. God always maintains His attributes to perfection. His sovereign plan will satisfy His holiness and His love.
• v23-24: How often we have read that the people of Judah followed the evil dictates of their own hearts (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17). Here we see that God will perform the intents of His heart. “Dictates” indicates stubbornness or obstinacy. “Intents” refers to purpose. Man’s evil heart leaves him hopelessly in sin. But God will fulfill His will. Man will not prevent God’s work. These 2 verses are identical to 23:19-20. Unlike our furious anger that is generally out of control, these passages tell us God’s furious anger will fulfill His intentions. In Ch. 23 God’s anger fulfills His plan to judge His people. In Ch. 30 God’s anger fulfills His plan to devour those who have devoured Israel (v16).
It is not hard to imagine that the modern day regathering of Israel from the four corners of the world is the beginning of the promised restoration. They are returning to the land. But that is only the beginning. Through a time of unprecedented trouble God will perform the intents of His heart. He will save Israel (v7). They will serve the LORD their God (v9).
Thursday, September 4, 2014
Jeremiah 29
In this chapter is the most popular verse in the Bible these days: “For I know the thoughts that I think toward you, says the LORD, thoughts of peace and not of evil, to give you a future and a hope” (v11). I wonder about several things.
I often wonder if the myriads of believers who have made this their life verse understand what God is saying. Historically Judah was in the midst of being abused by the Babylonians. In 597 BC Nebuchadnezzar captured Jerusalem (2 Kings 24:10-16). He did not destroy the city, but he did carry off its wealth and its leading citizens. This was the time when Ezekiel and Daniel were taken to Babylon. This letter in Jer. 29 was written to all those people. In Babylon false prophets (they are everywhere!) were telling them not to submit to Babylon. They were told they would soon return to Jerusalem. Jeremiah is telling them the opposite. They need to settle down, make homes and families, and seek the good of Babylon. “In its peace you will have peace.” (v7) The “future and hope” God offers them is 70 years in Babylon and the destruction of the city they loved. So I ask, do you claim this verse as encouragement so you can accept something
difficult from God? Or is it an attempt to hold God to giving you only those things you enjoy?
I wonder if this is the verse we would quote to believers who are losing their lives for the name of Christ. Would this be the verse you would quote to the grieving parents who just learned of their sons death? Perhaps when you quote this verse you are thinking of our future life in heaven. That is certainly a great hope. Jesus encouraged His disciples with the promise of a future hope (John 14:1-3). But again, this is not what God was telling the people of Babylon. He was telling them what they needed to do in this life in order to have His blessing. Jesus did the same for His disciples when He told them, in the world you will have tribulation; but be of good cheer, I have overcome the world (John 16:33). Now that is a great life verse.
I also wonder why we might choose this promise over the promises of judgment that also come from God. Do you remember Jeremiah 24 and the two baskets of figs? That is the set-up for this letter. God promised blessing on the people taken to Babylon; He promised harm to the people left in Jerusalem. I am only pleading that we be people of the whole counsel of God (Acts 20:27). We must accept all that God says to us, to the Church, the Body of Christ. We are quite unwise to assume that His words to captive Judah are ours for the taking.
Having said this, which you might consider a bit cranky, may I say that the words of 24:4-7 have great application to us today. We too live in a country where we are not citizens. As we make disciples, and as we look for a more permanent country, let us live for our Lord where He has placed us. Let pray for those over us, that we might serve and worship God (1 Tim. 2:1-4).
I often wonder if the myriads of believers who have made this their life verse understand what God is saying. Historically Judah was in the midst of being abused by the Babylonians. In 597 BC Nebuchadnezzar captured Jerusalem (2 Kings 24:10-16). He did not destroy the city, but he did carry off its wealth and its leading citizens. This was the time when Ezekiel and Daniel were taken to Babylon. This letter in Jer. 29 was written to all those people. In Babylon false prophets (they are everywhere!) were telling them not to submit to Babylon. They were told they would soon return to Jerusalem. Jeremiah is telling them the opposite. They need to settle down, make homes and families, and seek the good of Babylon. “In its peace you will have peace.” (v7) The “future and hope” God offers them is 70 years in Babylon and the destruction of the city they loved. So I ask, do you claim this verse as encouragement so you can accept something
difficult from God? Or is it an attempt to hold God to giving you only those things you enjoy?
I wonder if this is the verse we would quote to believers who are losing their lives for the name of Christ. Would this be the verse you would quote to the grieving parents who just learned of their sons death? Perhaps when you quote this verse you are thinking of our future life in heaven. That is certainly a great hope. Jesus encouraged His disciples with the promise of a future hope (John 14:1-3). But again, this is not what God was telling the people of Babylon. He was telling them what they needed to do in this life in order to have His blessing. Jesus did the same for His disciples when He told them, in the world you will have tribulation; but be of good cheer, I have overcome the world (John 16:33). Now that is a great life verse.
I also wonder why we might choose this promise over the promises of judgment that also come from God. Do you remember Jeremiah 24 and the two baskets of figs? That is the set-up for this letter. God promised blessing on the people taken to Babylon; He promised harm to the people left in Jerusalem. I am only pleading that we be people of the whole counsel of God (Acts 20:27). We must accept all that God says to us, to the Church, the Body of Christ. We are quite unwise to assume that His words to captive Judah are ours for the taking.
Having said this, which you might consider a bit cranky, may I say that the words of 24:4-7 have great application to us today. We too live in a country where we are not citizens. As we make disciples, and as we look for a more permanent country, let us live for our Lord where He has placed us. Let pray for those over us, that we might serve and worship God (1 Tim. 2:1-4).
Wednesday, September 3, 2014
Jeremiah 27-28
As we noted in yesterday’s study, God’s word to Jeremiah went beyond Judah. The coming judgment would reach all the nations that surrounded Judah. Eventually God would also judge Babylon for their arrogance in going beyond what God intended. The only way out was to submit to Nebuchadnezzar (27:11).
In today’s passage there is an illustration of “bonds and yokes.” Jeremiah delivers “yokes” to the emissaries of each of the nations who had come to Jerusalem. They were to take these home and deliver the message that God would put each of those nations in bondage to His instruments of judgment.
Since the false prophets were still prophesying peace and that Judah would not be in bonds to Babylon, Jeremiah put out a challenge to the others who claimed to speak for God. If they were speaking for God, why not intercede with God, praying that the vessels of the temple would not go to Babylon. This challenge was put out at the beginning of the reign of Zedekiah (27:12).
One of the false prophets, Hananiah, took Jeremiah up on his dare (28:1-4). He prophesied that the vessels would be returned within two years, along with King Jeconiah who was taken captive when Zedekiah was made king in his place (2 Chr. 36:5-10). Hananiah took the yoke from Jeremiah’s neck and broke them.
Who spoke the truth? The answer was found in the means given to God’s people in the Old Testament for determining a false prophet (Deut. 18:20-22). If the word they spoke did not come to pass they were to be put to death. God therefore gave Jeremiah an unmistakably clear sign to show the people the truth. The sign? Hananiah would die in that same year, which he did.
This reminds me of Jesus. He called people to believe Him. And if they would not believe Him, then they should believe His works (John 5:36). His miraculous signs were likewise unmistakable. When He gave sight to the blind (e.g. John 9) there was no question that it was a miracle. Everyone who knew him could corroborate the story. Today’s supposed “miracle workers” and “faith healers” do works that cannot be truly verified. Yet on the basis of flimsy testimony we are supposed to blindly put our trust in them and reward them financially. That is not the way of Christ. That is not the way of Scripture.
I believe the proof of a message today is its correspondence with the Bible. I am not interested in supposed new words from God through dreams or visions. I find great sufficiency in God’s finished pure word. If you disagree and insist that God somehow has something more to say than what He said through His Son (Hb. 1:1-3), can you at least take seriously the need to test all things (1 Th. 5:21). There are many antichrists today (1 John 2:18). There are many whose messages tickle the ears (2 Tim. 4:3). Do not be among those who will not endure sound doctrine (2 Tim. 4:3)! Need I remind you, the antichrist himself will prove himself as Satan did, with all power, signs and lying wonders (2 Thess. 2:9).
In today’s passage there is an illustration of “bonds and yokes.” Jeremiah delivers “yokes” to the emissaries of each of the nations who had come to Jerusalem. They were to take these home and deliver the message that God would put each of those nations in bondage to His instruments of judgment.
Since the false prophets were still prophesying peace and that Judah would not be in bonds to Babylon, Jeremiah put out a challenge to the others who claimed to speak for God. If they were speaking for God, why not intercede with God, praying that the vessels of the temple would not go to Babylon. This challenge was put out at the beginning of the reign of Zedekiah (27:12).
One of the false prophets, Hananiah, took Jeremiah up on his dare (28:1-4). He prophesied that the vessels would be returned within two years, along with King Jeconiah who was taken captive when Zedekiah was made king in his place (2 Chr. 36:5-10). Hananiah took the yoke from Jeremiah’s neck and broke them.
Who spoke the truth? The answer was found in the means given to God’s people in the Old Testament for determining a false prophet (Deut. 18:20-22). If the word they spoke did not come to pass they were to be put to death. God therefore gave Jeremiah an unmistakably clear sign to show the people the truth. The sign? Hananiah would die in that same year, which he did.
This reminds me of Jesus. He called people to believe Him. And if they would not believe Him, then they should believe His works (John 5:36). His miraculous signs were likewise unmistakable. When He gave sight to the blind (e.g. John 9) there was no question that it was a miracle. Everyone who knew him could corroborate the story. Today’s supposed “miracle workers” and “faith healers” do works that cannot be truly verified. Yet on the basis of flimsy testimony we are supposed to blindly put our trust in them and reward them financially. That is not the way of Christ. That is not the way of Scripture.
I believe the proof of a message today is its correspondence with the Bible. I am not interested in supposed new words from God through dreams or visions. I find great sufficiency in God’s finished pure word. If you disagree and insist that God somehow has something more to say than what He said through His Son (Hb. 1:1-3), can you at least take seriously the need to test all things (1 Th. 5:21). There are many antichrists today (1 John 2:18). There are many whose messages tickle the ears (2 Tim. 4:3). Do not be among those who will not endure sound doctrine (2 Tim. 4:3)! Need I remind you, the antichrist himself will prove himself as Satan did, with all power, signs and lying wonders (2 Thess. 2:9).
Tuesday, September 2, 2014
Jeremiah 25-26
There are some things in these chapters to note.
* These messages come during the reign of Josiah's son Jehoiakim. In 25:1-2 the preaching occurs in the 4th year; in 26:1 we are 'in the beginning' of Jehoiakim's reign.
* The length of the desolation by Babylon would be 70 years, after which God would then judge Babylon (25:11-12). This period is elsewhere said to be the needed time to make up for the Sabbath years (every 7th year) in which the land had not been allowed to rest. As the 70 years neared an end Daniel was moved to pray, seeking God's promised deliverance (Dan. 9:1-2).
* Jeremiah points out that the judgment will not only be on Judah but on all the surrounding nations that refuse to humble themselves before God's servant Nebuchadnezzar (25:15-26).
* Jeremiah was not preaching a new or novel message. In both chapters (25:3-7; 26:4-5) Jeremiah refers to other prophets. The subject of Babylon had originally been brought up be Isaiah in the days of Hezekiah, 100 years before it would happen (Isa. 39:5-7). In ch. 26 two other prophets who preached the same message are mentioned in the arguments concerning whether Jeremiah should be put to death for treason since he had said that the temple would be removed from Jerusalem as it had been earlier from Shiloh (26:6,9). His supporters refer to Micah who had been allowed to live in the days of Hezekiah (v17-19). His enemies referred to an otherwise unknown prophet named Urijah who had been executed by Jehoiakim (v20-23). While the predominate messengers were the false prophets, God made it clear that His warnings had been preached often.
It is that last point which we would do well to consider. Judah is going to be judged by God because they did not listen to nor hear His word (25:7,8). James 1:22 warns us to be "doers of the word and not hearers only, deceiving yourselves." Here is a case of people who did not obey, but who never gave themselves the opportunity to obey because they refused to even listen.
The Lord is telling men today that they will give account to Him, their Creator, for their choices in this lifetime, especially the choice concerning His Son whom He sent as the only Savior from sin (John 5:24-25). "I didn't know" will not be an option when standing before God. You can say you didn't hear, but Gods response will be, "You didn't listen!"
Hear the word of The Lord! "He who believes in the Son has everlasting life; he who does not believe the Son shall not see life, but the wrath of God abides on him." (John 3:36)
Monday, September 1, 2014
Jeremiah 23:9-24:10
I recently heard a message on the unity of believers in the Ephesian letter. The comments stressed our oneness in Christ and that there should be no schism in the Body of Christ. This truth is often lost in today’s Church and in ministry. One aspect of the Garden Tomb ministry is the enjoyment of serving with believers from various Christian traditions. We must endeavor to “keep the unity of the Spirit in the bond of peace” (Eph. 4:3).
But we are also reminded that Jesus came to bring a sword that even divides households (Matt. 10:34-39). A study of the New Testament calls believers to a ministry of discernment whereby we must identify false teachers and call them out for the harm they bring to the Body (e.g. Acts 20:27-32; Rom. 16:17-20; 1 Cor. 3:1-4; Gal. 1:6-10; 2 Tim. 4:1-5; 2 Pt. 2; Jude 1 and many others).
There are two things that can properly divide God’s people. One is the message of the gospel itself (Gal. 1:8). The other is the work of good shepherds who warn the flock of false teachers. Jesus pointed out these so-called shepherds who are thieves or hirelings, who will only harm the flock (John 10:10-13).
Such was the case in Judea of Jeremiah’s day. Chapter 23:9-40 is a lengthy assault on the false prophets who have been frequently referenced already. Listen to what God himself says of them.
• v11: They are profane, meaning they and their ministries were ordinary, characterized by hedonism, materialism and self-exaltation of the world.
• v16-17: Their ministries were worthless, not benefiting the hearers.
• v20-24: Eventually it would be seen they were not sent by God.
• v25-29: They spoke of dreams rather than the revealed word of God.
• v33-40: Though they claimed to give God’s oracles, they were liars.
Remember that the message of Jeremiah rang true to the promises of judgment given in the Law, especially in Deuteronomy. His message was not a new word from God; it was the message of Moses applied to the modern situation.
Chapter 24 is another object lesson that shows how God’s message to Judah was divisive. The people were being told that their only hope was to give up to the Babylonians. Thus God was saying here that the Jews in Babylon would be blessed; God’s favor would be on them (v4-7). The Jews who resisted in Jerusalem would be cursed; God would deliver them into trouble (v8-10).
So do we not see that both in Israel as in the Church the shepherds have always been called on to protect the flock from those who would lead them astray? “’Woe to the shepherds who destroy and scatter the sheep of My pasture!’ says the LORD” (Jer. 23:1). And the message itself will always make a clear distinction between believers and non-believers. Let us stand fast for the gospel, and let us do all things in love (1 Cor. 16:13-14).
But we are also reminded that Jesus came to bring a sword that even divides households (Matt. 10:34-39). A study of the New Testament calls believers to a ministry of discernment whereby we must identify false teachers and call them out for the harm they bring to the Body (e.g. Acts 20:27-32; Rom. 16:17-20; 1 Cor. 3:1-4; Gal. 1:6-10; 2 Tim. 4:1-5; 2 Pt. 2; Jude 1 and many others).
There are two things that can properly divide God’s people. One is the message of the gospel itself (Gal. 1:8). The other is the work of good shepherds who warn the flock of false teachers. Jesus pointed out these so-called shepherds who are thieves or hirelings, who will only harm the flock (John 10:10-13).
Such was the case in Judea of Jeremiah’s day. Chapter 23:9-40 is a lengthy assault on the false prophets who have been frequently referenced already. Listen to what God himself says of them.
• v11: They are profane, meaning they and their ministries were ordinary, characterized by hedonism, materialism and self-exaltation of the world.
• v16-17: Their ministries were worthless, not benefiting the hearers.
• v20-24: Eventually it would be seen they were not sent by God.
• v25-29: They spoke of dreams rather than the revealed word of God.
• v33-40: Though they claimed to give God’s oracles, they were liars.
Remember that the message of Jeremiah rang true to the promises of judgment given in the Law, especially in Deuteronomy. His message was not a new word from God; it was the message of Moses applied to the modern situation.
Chapter 24 is another object lesson that shows how God’s message to Judah was divisive. The people were being told that their only hope was to give up to the Babylonians. Thus God was saying here that the Jews in Babylon would be blessed; God’s favor would be on them (v4-7). The Jews who resisted in Jerusalem would be cursed; God would deliver them into trouble (v8-10).
So do we not see that both in Israel as in the Church the shepherds have always been called on to protect the flock from those who would lead them astray? “’Woe to the shepherds who destroy and scatter the sheep of My pasture!’ says the LORD” (Jer. 23:1). And the message itself will always make a clear distinction between believers and non-believers. Let us stand fast for the gospel, and let us do all things in love (1 Cor. 16:13-14).
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