Psalm 67

For God so loved the world!  Do not doubt this.  God’s intentions towards mankind, created in His image, have always been designed to encourage a joyful relationship with their Creator.

As we have been considering the “Hymn Book of Israel” we have seen several songs that show God’s special relationship with one nation among many.  Israel is His treasured possession.  But lest you think His love for the world is somehow diminished because of this, you must consider Psalm 67.

The song begins with a reference to a special priestly blessing given to Israel in Numbers 6:24-27.  I have often prayed this for people, but in its original context it was a gift to Israel.  The High Priest was to pray this and thus put My name on the children of Israel (Num. 6:28).  God did in fact promise blessing on Israel if and as they walked obediently with Him.

But why did God give this special blessing to Israel?  That Your way may be known on earth, Your salvation among all nations (67:2).  God’s choice of Israel, His provision for her security and blessing on her land, were not an end in itself.  She was to be a living invitation to the nations of the world that there is one God and He is the God of Israel.  

To see how this was intended to be, consider the following stories from the Old Testament:

·         Exodus 5-12 where each plague upon Egypt was a display of the power of Yahweh, Israel’s God, over one of the gods of Egypt (Ex. 12:12; Num. 33:4).

·         Isaiah 36-37 when the Assyrians came to attack Jerusalem (esp. 37:8-20).

·         Jonah 1-4 when Jonah was sent to call Ninevah to repentance.

·         Daniel’s conversations with Nebuchadnezzar (esp. Dan. 5:26-27,34-37).

In each case the point is expressed in the line seen so frequently in the Scriptures: then they shall know that I am the Lord or then they shall know that there is a God in Israel.  God’s word through Isaiah expressed clearly the roll Israel had among the nations:

“You are My witnesses,” says the Lord, “And My servant whom I have chosen, that you may know and believe Me, and understand that I am He.  Before Me there was no God formed, nor shall there be after Me.  I, even I, am the Lord.  And besides Me there is no savior.  I have declared and I have proclaimed, and there was no foreign god among you.  Therefore you are my witnesses,” says the Lord, “that I am God.” (Isaiah 43:10-12)

The Body of Christ, the Church, should sing this song with understanding.  God HAS already been merciful to us and blessed us in Christ.  His face HAS shown upon us.  But this is not just for our joy.  It is so that we might be His light to the world.  God is still seeking to bless the world through His chosen people.  The gift of the Holy Spirit is to empower believers to witness to God’s mercy and grace to all the world (Acts 1:8).  His light is to shine to the world through the lives of His people (Matt. 5:16; 1 Peter 2:12).  Having been reconciled to God we have been given the ministry of reconciliation whereby we implore others to be reconciled to God (2 Cor. 5:18-21).

Let us examine ourselves.  Is there time, energy, priority, interest, commitment and relationships that fit our heavenly calling to be Christ to the world?!

Job 13:13-27, What was important in the divided kingdom and Job?

This might seem tedious.  To remind you of the emphasis of “ak”, consider substituting “verily” for the underlined word.  Even in mundane situations, the speaker is attributing significance to something in each usage.

·       2 Ki. 5:7: King of Israel says, therefore please consider how king of Syria sought a quarrel with him.

·       12:13: Time of Jehoash, however there were not made any article for the temple from the money collected for repairing the house of the LORD.

·       13:6: Nevertheless Jehoahaz did not depart from sins of Jeroboam.

·       18:20; Isa. 36:5: Assyrians accuse Hezekiah of but mere words.

·       22:7: However no accounting of money for temple repair bec. they were faithful.

·       23:9: Nevertheless the priests of high places did not come to altar of LORD, though they ate unleavened bread with their brethren.

·       23:26: Nevertheless, in time of Josiah, the LORD did not turn from His furious wrath because of the sins of Manasseh.

·       23:35: Jehoiakim paid Pharaoh but he taxed the land.

·       24:3: Nebuchadnezzar’s overrunning Judah was surely at the LORD’s command.

·       1 Ch. 22:12: David to Solomon, only the LORD give you wisdom.

·       2 Ch. 30:11: Nevertheless some from northern tribes humbled themselves, came to Jerusalem in time of Hezekiah.

·       Ezra 10:15: Only two opposed Ezra’s plan in dealing with unlawful marriages.

·       Job 2:6: LORD to Satan, he is in your hand, but spare his life.

·       13:15: Tho He slay me, yet will I trust Him. Even so, I will defend my own ways.

·       13:20: Only two things Job asks God not to do to him.

·       14:22: But his flesh will be in pain (Job says men are always in pain).

·       16:7: But now He (the LORD) has worn me (Job) out.

·       18:21: Surely such are the dwellings of the wicked … the place of him who does not know God (words of Bildad).

·       19:13: Job: my acquaintances are completely estranged from me.

·       23:6: Would He contend with me in His great power?  No! But He would take note of me.

·       30:24: Surely He would not stretch out His hand against a heap of ruins.

·       33:8: Elihu: Surely you have spoken in my hearing.

·       35:13: Elihu: Surely God will not listen to empty talk.

Notice that Job and his friends seek to emphasize their words, but God, in Job’s case (Job 38-42), does not. 

1 Sam. 12:18-25, What was important in the days of no king?

(Now we return to our study of "ak" the Hebrew term that Jesus would have used when He said "verily, verily" or "truly, truly.") 

·       Deut. 16:15: Feast of Tabernacles was a time to remember the LORD’s blessing so that they would surely rejoice.

·       18:20: But the false prophet shall die.

·       28:29: disobedient Israel will by only oppressed, plundered, with no one to save.

·       Josh. 3:4: Yet there shall be a space between the people and the Ark when crossing the Jordan.

·       22:19: Nevertheless the 2 ½ tribes told to say on the west side of Jordan if the land they received was unclean.

·       Judg. 3:24: Eglon’s servants thought, surely he was attending to his needs.

·       6:39: Gideon to God, let me speak once more, one more test.

·       7:19: They had but newly set the watch.

·       10:15: Israel to the LORD, “do whatever seems best to You, only deliver us.

·       16:28: Samson to the LORD, strengthen me, I pray, just this once.

·       20:39: Ambush set so Benjamin thought, surely they are defeated as before.

·       1 Sam. 1:23: Elkanah to Hannah, Only let the LORD establish His word.

·       8:9: Samuel told to solemnly warn Israel about a king’s behavior.

·       12:20: Samuel tells people, but serve the LORD with all your heart.

·       12:24: Again, only fear the LORD … serve Him in truth.

·       16:6: Samuel said of Eliab (Jesse’s oldest), surely (he is) the LORD’s anointed.

·       18:8: Saul of David, now what more can he have but the kingdom.

·       18:17: Saul to David, only be valiant for me, and fight the LORD’s battles.

·       20:39: Only David and Jonathan knew of the matter.

·       21:4: Holy bread for David and men if at least they had kept selves from women.

·       25:21: David said of Nabal, surely in vain I have protected all he has.

·       29:9: Achish to David, nevertheless the princes of the Philistines have said David could not go into battle with them.

·       2 Sam. 2:10: After Saul only the house of Judah followed David.

·       3:13: But one thing David required of Abner was to bring Michal.

·       23:10: Eleazor the son of Dodo defeated the Philistines single-handedly; the people returned only to plunder.

·       1 Ki. 9:24: But Pharaoh’s daughter came from City of David to her house.

·       11:12: Nevertheless God waited until Solomon died before He took the 10 tribes.

·       11:39: God to afflict David’s descendents, but not forever (truly important).

·       17:13: Elijah to widow of Zarepath, make me a small cake from it first.

·       22:32: Army of Syria thought of Jehoshaphat, surely he is king of Israel.

·       22:43 (2 Ch. 20:33): Jehoshaphat did right, nevertheless the high places were not removed.

2 Tim. 2:14-26, “Rightly Dividing the WORD of Truth”

You will miss a lot of “irony” in this post if you did not read the preceding one.  I was saying that I read Michael J. Vlach’s Dispensationalism: Essential Beliefs and Common Myths.  And I said I enjoyed it.  But now I want to express one of my “pet peeves” (which may be a bit too strong; a minor irritation might be better).  I still prefer not to be known as a “Dispensationalist,” identified by a name, and being so concerned with defending a system of theology.

In the book, Vlach has a chapter on “Continuity/Discontinuity.”  It is an important discussion for “dispensationalism.”  The issue is that some things in dispensationalism are continuous from OT to NT while other things change, do not continue from the OT to the NT.  This is very true.  I believe Vlach is right on.  But if I want to talk with someone about “continuity/discontinuity” I have introduced a filter for truth that is not known by that name in the Bible.  And I am much more concerned about people studying the Bible than in learning a system of theology.  I want to open Scripture up and show them and explain passages rather than to construct a system that I place on the Bible to help other understand it.  I believe that anyone who studies the Bible will not be able to deny or ignore the various things Vlach mentions.

Here is perhaps a better illustration.  Vlach has a section on Jesus as “True Israel.”  That is a true doctrine, that Jesus is the fulfillment of God’s desires for Israel.  But rather than statement of a doctrine, I would much rather take someone to Matthew 2, where Jesus fulfills a prophecy made to Israel, that God brought His Son out of Egypt. 

Perhaps you consider this picky, but let me share an experience I had several years ago.  I preached a series of sermons called “God’s Plan for the Ages.”  I determined that I was not going to use the terms “dispensation” or “dispensationalist.”  So, I called it God’s “plan” (irony from previous post).  I sought to make the point that God’s has had different rules and laws in effect in different ages of history and future history.  And to make the point that the plan of salvation (faith in Christ) was always the one and only way to be saved.

About half way through, there was a visiting pastor from Minnesota who heard the sermon, and he came up afterwards and congratulated by for preaching such a powerful sermon on “dispensationalism.”  “You don’t hear much of this any more,” he said as he patted me on the back.  Toward the end of the series, one of our church members came up to me and told me he was not particularly interested in my warmed-over “dispensationalism.”  He was quite resistant to the whole thing, having been immersed (or sprinkled) with a lot of Reformed and Covenant Theology.  I tried to have a conversation with him but it turned out to be one of those conversations where I never was able to complete a sentence. 

In my view this happens a lot.  Rather than significant discussions about the words of the Bible we are more interested in putting people in a box.  “Calvinist or Arminian.”  “Pentecostal or Baptist.”  Dispensationalist or Covenant Theologian.”  “Emergent Church or New Testament Church.”  I would much rather open the Bible with those who I think might have a problem with the truth than to dig into my Systematic Theology. 

Eph. 1:3-14, “Every Bible Student is a Dispensationalist”

I just finished reading another of Michael J. Vlach’s books, this short one called Dispensationalism: Essential Beliers and Common Myths.  Perhaps you are not acquainted with Vlach and his books.  I have also enjoyed his works on the kingdom of God (He Will Reign Forever), Dispensational Hermeneutics, and his book contradicting supersessionism (Has the Church Replaced Israel).  I am a dispensationalist, which is no surprise if you have read very many of these posts, so why shouldn’t like Vlach’s work. 

One of the things which he says often is that everyone who studies the Bible is a “dispensationalist.”  He is 100% right on that.  The word “dispensation” is a NT word.  It describes the administration of a home where there are slaves/stewards/ servants who help carry out the master’s plan in the home.  In Eph. 1:10 the AV and NKJV and various other translations use the term “dispensation.”  That in the dispensation of the fullness of times He might gather together in one all things in Christ.  The Greek term is oikonomia, for which Strong gives the following definition: the management of a household or of household affairs; 1         specifically, the management, oversight, administration, of other's property; 2         the office of a manager or overseer, stewardship; 3 administration, dispensation.

In NT Greek there are several words related to this, including oikonomeo (the steward who manages the household), oikodespotes (the head of the house), oikia (a house), oikiakos (one belonging to the house), oikonomos (the steward in charge, as Strongs says, esp. a steward, manager, superintendent (whether free-born or as was usually the case, a freed-man or a slave, to whom the head of the house or proprietor has intrusted the management of his affairs, the care of receipts and expenditures, and the duty of dealing out the proper portion to every servant and even to the children not yet of age), and several others.  You don’t have to be a Greek expert (and I am certainly not one) to see the emphasis on a home owned by a wealthy person who entrusts to various people the administration of household affairs.  You are, I am sure, aware of various parable of Jesus relating to the carrying out of responsibilities where they are called to account (e.g. Parable of the Talents in Mt. 25).  What Eph. 1:10 is referring to is the future Messianic Reign of Christ when all things will be under His “management.” 

Not only do we have this NT term; we have numerous examples of different ways God has dealt with man in history (in other words, differences in His administration).  It should be easy to see that before sin Adam and Eve enjoyed a relationship with God in the Garden of Eden, and after sin they were banned from the Garden.  God did not carry out the “death penalty” before Gen. 8, but then He instituted the “eye for an eye” approach to justice.  Further, when Noah disembarked from the ark they were permitted to eat the animals; they were no longer vegetarian.  Under the Mosaic law some animals were forbidden.  Before Moses there were many types of priests who had access to God (Job for his children, Jethro for Moses and Israel, etc.) but afterwards only the descendants of Aaron could serve as priests.  We could go on and on, but this should suffice to substantiate Vlach’s statement that “all students of the Bible are dispensationalists.”  The differences are there and must be part of anyone’s approach to God’s continued involvement in the world He created.

So then, let me make one more observation.  Not all translations use the term “dispensation” or “administration” in Eph. 1:10. Some (RSV, ESV, NASV20) use the somewhat non-descriptive term “plan.”  The NASV95 uses “administration.”  Why do you suppose this is, when there is a Greek term for “plan” (boule, counsel) that doesn’t require the “household administrator” concept to be attached to it?  Well, I won’t express my conspiracy theory answer to that question, but I will say those translations did a poor job on Eph. 1:10. (More on Vlach in the next post.)

Job 10:1-7; 11:4-12, Job, Zophar and the Mystery of God

(I am in a situation without much internet access and need it as I work through the word studies.  For the next three days I plan to use what I call "odds and ends," posts that are primarily devotional in nature.  We plan to be gack to the word studies after that.)

The words of Job in 10:1-7 are quite “revealing.”  He really speaks of God in a dishonoring way, especially v3-5 when we, with good hindsight, understand what God’s plan was, that He would take on flesh and dwell among us, experiencing every test that we experience.  Job questioned how God could understand his pain because He, God, had never experienced that kind of pain.  Job didn’t have our “hindsight.”  Yet, as a godly man, Job did see dimly into the “mystery of God.”  Job saw the need of the Incarnation, when God would be tempted in all points as we are (Heb. 4:14-16).  All of this God will deal with in Job 38-41, and Job will receive it humbly.  Job will be conformed to the death of Christ so that he can then have a resurrection-faith (Phil. 3:10-11).

To his credit, Zophar (Job’s friend #3, Job 11 and 20) recognized that Job lacked understanding of the mystery of God.  He argues that Job, who claimed his doctrine was pure, needed God to show you the secrets of wisdom (11:4-6). Zophar asked Job, Can you search out the deep things of God (11:7)? 

But upon closer examination, Zophar has no grip on the “deep things of God” either.  His illustration of this is when a wild donkey’s colt is born a man (11:12).  How ridiculous.  But this is common to the way men think.  Mystical religions contain “mysteries” that are foolishness!  Humans with multiple arms or breasts, beings that are half human/half animal or that live in jars or that have some one super-power and so forth.  Why are they so strange?  Because it is assumed that the human race has reached it’s fullness and that the “gods” must therefore be some perversion of humanity, like a donkey giving birth to a man.

The “deep things of God” involve the Creator being found in fashion as a Man (Phil. 2:8), and thus a Man, Christ Jesus the Lord, in whom dwelt all the fullness of the Godhead bodily (Col. 2:9).  He walked the earth, being available to be seen and touched (1 John 1:1), and subjecting Himself to experience our temptations (Heb. 4:14-16).  He even suffered death, the atoning death on the cross by which we are saved.  He was our “forerunner” (Heb. 6:20), running successfully the race that we run (Heb. 12:1-2).  This is the “wisdom of God,” the message of the cross that is a stumbling block to Jews and foolishness to the rest (1 Cor. 1:23). 

Job, as we have said, did not understand all this.  But he did affirm, that with Him are wisdom and strength, He has counsel and understanding (12:13).  And, most importantly, He put his faith in God.  Though He slay me, yet will I trust Him (13:15).  That is “resurrection faith.”

Num. 18:8-20, What was important in the Pentateuch?

Continuing our study of “ak” (only, surely, “verily”).

·       Gen. 29:14: Laban said to Jacob, Surely you are my bone and my flesh.

·       34:15: The sons of Jacob said to the king of Shechem, But on this condition we will consent … if every male of you is circumcised.

·       34:22: The king of Shechem said to all the men, Only on this condition will the family of Jacob consent to dwell with us. 

·       34:23: Only let us consent to them and they will dwell with us. Both Jacob’s sons and the king in quoting them used “ak.” I.e., this was hard and fast, no give.

·       44:28: Jacob said of Joseph when his brothers showed him his bloody coat of many colors: Surely he is torn to pieces.  I.e. Jacob saw no other possibility.

·       Ex. 10:17: Pharoah pleads with Moses to entreat the LORD only to take away this death (locust plague).

·       12:15: On the first day leaven shall be removed.  I.e. no waiting.

·       12:16: Only work permitted on holy day was necessary food preparation.

·       21:21: Notwithstanding if slave lives a couple days after being chastened the master not punished because the slave is his property.

·       31:13: Surely My Sabbaths you shall keep, for it is a sign …

·       Lev. 11:4,21,36: Nevertheless certain animals forbidden. Yet certain insects permitted. Nevertheless spring/cistern with plenty of water was clean. See also Deut. 12:22 (“just as”) and 14:7 (“Nevertheless”).

·       21:23: Only priest with physical defect not to go near veil or altar.

·       23:27,39: Also on the 7th mo, 10^th day Day of Atonement. Also on the 7^th mo, 15^th day begins feast of Tabernacles.  Dates for these were non-negotiable.

·       27:26,28: But firstborn animals are the LORD’s.  Nevertheless … every devoted offering is more holy to the LORD.

·       Num. 1:49: Only the tribe of Levi you shall not number.

·       12:2: Miriam, Aaron rebel: Has the LORD indeed spoken only through Moses?

·       14:9: Caleb, Joshua plead with the people: Only do not rebel against the LORD, nor fear the people of the land.

·       18:3,15,17: Levites help priests, but they shall not come near the sanctuary or altar.  Nevertheless the firstborn of man you shall surely redeem. But firstborn of cow, sheep or goat are holy to the LORD, not to be redeemed.

·       22:20: God to Balaam: only the word which I speak to you … you shall do.

·       26:55: But the land shall be divided by lot.

·       31:22-23: Only the gold, other metals that can endure fire, you shall purify.  But all that cannot endure fire you shall put through water.

·       36:6: Daughters of Zelophehad could only marry within their clan.