All posts by Keith Plant

Prophet on the Run: Nineveh’s Response and the Lord’s Character: Jonah 3-4.

Reflections on Scripture.

At the start of chapter 3 Jonah is given a second chance to carry out the Lord’s command.  This he does, and we get the gist of the message in verse 3.  The message is a simple message of judgment. This is not surprising when we consider that the Lord had commanded Jonah to go and preach in Nineveh because: ‘their evil has come up before me’  (1:2) and historically we know the atrocities that the Assyrian nation was capable of.  Yet there is a subtle difference here as the verb that is used for the word: ‘call’ infers that he is to preach ‘to’ the people of Nineveh rather than: ‘against’ them as in chapter 1.  It could be argued that this subtle change is in the light of Jonah’s experience in chapter 2.  But it is also possible it is to prepare the reader for a change of emphasis from the judgement of God to his compassion that we see at the end of this chapter and in chapter 4.[1]  Some commentators feel that Jonah must have shared with the Ninevites his judgment and deliverance by the hand of God, and this is not unlikely as we have almost certainly only been given a summary of his message.[2]  In this sense, as Jesus makes clear, Jonah acted as: ‘a sign to the people of Nineveh’ (Luke 11:30).  The point maybe that now Jonah should have a new understanding of the depths of God’s compassion and forgiveness when it comes to those who rebel against him and then repent, and this should be reflected in his preaching!

The proclamation of Jonah’s message is very thorough.  Some scholars have tried to make the case that the book of Jonah is a parable rather than an actual historical account.  One of the reasons given for this is the: ‘three days’ (v3) mentioned in relation to the city being improbable as archaeological discoveries do not suggest a city of that size.  However, it is more likely that Nineveh was made up of a large central city and the many towns and villages that surrounded it.  That being the case the indication is that Jonah’s proclamation soon spreads around the region reaching everyone whether that is by first-hand or by people passing it on to others.

However, whatever the case, the Ninevites believe his message and the equivalent of ‘revival’ breaks out with mass repentance.  But what caused such a reaction?  The answer is clearly spelt out in verse 5: ‘And the people of Nineveh believed God.’  There’s nothing to make us doubt that this was genuine repentance and belief as their attitude exhibits the ‘Ancient Near East’s’ culture of mourning!  Their repentance is summed up by the words of the King of Nineveh which illustrate the Ninevities acceptance of their sinful attitude.  The phrase: ‘Let everyone turn from his evil ways and from the violence that is in his hands’ (v8) being particularly appropriate to them as a nation!  There’s an understanding that they are completely dependent on God’s mercy as there is no reason why he should forgive them (v9).  The chapter ends with the Lord relenting from the disaster that he had threatened to bring upon them.

Jonah must be in the running as possibly the most successful prophet’s of the Old Testament era in terms of his message being believed and people repenting, so his anger might surprise us!  But his dodgy theology (which we will take a look at in the next part) does give us an opportunity to explore and understand the character of God.  In verse 2 of chapter 4 Jonah gives us the summary of Exodus 34:6-7: “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,  keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”  His summery of the Lord’s compassion is illustrated by the plant that God cause’s to grow and give him shade.  Much has been written about this, but essentially the lesson is very simple.  Jonah had benefited from the plant, but the point was the Lord had caused it to grow, not Jonah, so why was he so cut up about it when it died?  Likewise, if the Lord decided to spare Nineveh, then that was his business, not Jonah’s.  After all, it was his message that had caused them to repent not Jonah’s.  What he was doing now only illustrated his character and that being the case, Jonah really had no say in it as whether he approved or disapproved had no bearing on what the Lord did, or, as Jonah saw it, should do!

Yet in the unquestionable compassion and mercy of God there is a real sense that Jonah is as much a beneficiary as the Ninevites.  O. Palmer Robinson points out that in chapter 3 verses 1-2 it’s pretty much as if God says: “Let’s start from the first. – Let’s forget about the past and act as though it never happened.”[3]  If he has applied the same principle to the Ninevites then who was Jonah to question him as he too has been the beneficiary of this aspect of God’s nature?  The point, and it’s a very simple one, is that in God there is nothing remotely akin to our human temperament.  When true repentance is expressed, he, unlike us, feels no need to revisit the former misdemeanours of that person.  This is something that Jonah has only really understood on one level, and that is when it applied to him.

Secondly, it is worth noting that the phrase in verse 6: ‘the LORD God’.  This combination of the names of God (Yahweh, Elohim) is first found in reference to God placing Adam in the Garden of Eden.  ‘Yahweh’ is the covenant name for God whereas as ‘Elohim’ is a reference to his creative power.  So it demonstrates his special care for Adam by placing him in a special environment with the command that he is to serve God (the Hebrew verb illustrates this), as well as stipulations he is to follow and keep if he is to prosper (Genesis 2:15-17).  The use of this combination of names shows that the Lord will extend the same love and care towards Jonah, who has gone as far as to have to question the rightness of his actions towards the Ninevites!  The Ninevites had been ignorant of God’s Law, but repented, but Jonah, who could probably recite it perfectly, needed to be educated to understand that it was a reflection of God’s love and compassion.  So God continues to instruct Jonah despite his anger and stubbornness.

The book ends with the Lord questioning Jonah about the rightness of his compassion towards Nineveh.  We are left hanging as to how Jonah answered the question.  O. Palmer Robinson asks how we should answer it in the light of the Lord’s compassion towards us.  ‘Should not you have the compassion that reflects your Lord’s?  Considering how graciously he has had compassion on you and yours, should you not show the same compassion towards others?  Should not you have compassion even towards sinners that in some ways (but not in all ways) be worse than yourself?’[4]

Coming Soon: A Successful but very Bitter Prophet!   Another look at Jonah 3-4.

[1] T Desmond Alexander, Jonah (Leicester, Inter-Varsity Press, 1988). 118.  (As part of a commentary on Obadiah and Micah by David W.  Baker and Bruce K.  Waltke respectively).
[2] Hugh Martin, Jonah, The Geneva Series of Commentaries, (London, The Banner of Truth Trust, 1870), 221-2.
[3] O.  Palmer Robinson, Jonah, A Study in Compassion (Edinburgh, The Banner of Truth Trust, 1990), 41.
[4] Robinson, Jonah, 63-4.

The Letters to the Seven Churches: A Church that Tolerates Dangerous Teaching! Revelation 2:18-29.

Scriptural Thought for the Month

“I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first.  But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practise sexual immorality and to eat food sacrificed to idols”  (Revelation 2:19-20).

Every Church has them, or will come across them sooner or later.  I call them the ‘narrow band’.  What I mean by that is that they believe they are the few who have a unique knowledge that others have not got.  It may be to do with anything from Bible versions to some unique spiritual experience they claim to have had.  In the Church at Thyatira it manifested itself in a dangerous teacher and her followers!

Thyatira was a small prosperous city.  It had a temple dedicated to Apollo, the sun god which may account for Christ introducing himself as the: ‘Son of God’ (v18).  In many ways the Church was thriving as it was a loving Church and was showing real zeal by increasing its work.  No doubt if you went to a service there you would have been made to feel very welcome and probably you would have had several invites to dinner (v19)!  But Christ knows his Church and, as verse 18 shows, he sees all, and some of what he sees does not impress him!

Four times in my pastoral vocation I have been accredited.  Once by the ‘Fellowship of Independent Evangelical Churches’, then again with the ‘Evangelical Fellowship of  Congregational Churches’ and also by the two Churches I have served in as Pastor. Each time I have been independently recognised as being called to my role as a Pastor. However, the: ‘woman Jezebel’ had not!  She called: ‘herself a prophetess’ and others in the Church had just accepted her word for it (v20)!  I think it is unlikely that her name was Jezebel, but rather it gives an indication of the damage she was doing to the Church.  In the time of the Prophet Elijah Jezebel: ‘killed the prophets of the Lord’ (1Kings 18:13) as she was a worshipper of the detestable god Baal!  The reference in verse 24 to: ‘the deep things of Satan’ may mean this woman was teaching that Christians could be involved the pagan idol feasts.  Or that to know Satan secrets you had to indulge yourself in sinful practise, but your soul would remain untouched due to God’s grace.[1]  But whatever she was teaching she was bad news for the Church just as her Old Testament namesake was!

The rather strange reference to Christ’s feet being like burnished bronze (v18) is coupled with the words: ‘refined in the furnace’ in Chapter 1 verse 15.  A furnace melts down metal to rid it of all its impurities, so this is a reference to the purity and holiness of Christ.  This helps us understand why his judgment will be so severe on this woman and: ‘her children’ which is probably a reference to her followers.  Yet there is an indication of grace here as Christ has given her time to repent (v21).  There are various times in scripture where we see that God protects his Church in this way.  Ananias and Sapphira in Acts 5:1-11 are a good example as is the situation in 1 Corinthians 11:29-30.   Perhaps it was more common in the Early Church for the Lord to keep it pure in this way, but we should not rule out that he can still do it today!  However we look at it, verses 22-23 acts as a warning for Churches to remain faithful to scripture and to test each ministry against it!

But there were some faithful Christians in Thyatira and Christ wants to do nothing but bless them!  Those who are faithful are to: ‘hold fast’ as this blessing is not unwarranted.  But what a blessing it is as they will rule with Christ and have a share in Christ: ‘the morning star’ (v28 and 20:16).  There is a lesson here to check every ministry against the scripture as we are told: ‘He who has an ear, let him hear what the Spirit says to the Churches’ (v29).  After all the Word of God is the ‘sword of the Spirit’  (Ephesians 6:17) and therefore greater than self appointed human authority!

Would you like to hear a sermon on this passage?  A Church that Tolerates Dangerous Teaching!

[1] Steve Wilmshurst, The Final Word, The Book of Revelation Simply Explained (Darlington, Evangelical Press, 2008) 44.

Prophet on the Run: Salvation comes from the Lord! Jonah 2.

Reflections on Scripture., What The Bible Teaches us about Prayer.

As Jonah was being tossed about by the waves perhaps he was thinking “It’s bad enough being asked to go to Nineveh, but now I’m about to drown!” But, at this point, God steps in!  In verse 17 of chapter 1 we read: ‘And the LORD appointed a great fish to swallow up Jonah. And Jonah was inside the belly of the fish three days and three nights.’  It’s here, inside the fish, that Jonah’s heart and mind turned to the Lord in prayer because at that point he has a startling moment of clarity (v1)!

Jonah had been running away from the Lord, but now he realises that everything that has happened to him was under the Lord’s control. His prayer is in the form of a Psalm.  His situation is desperate so he cries out to the Lord.  When this occurred may not be a 100% clear at first, but my gut feeling is it was when he was thrown into the sea as we have no indication of him praying before that.  But it’s when he’s found out (1:7) he starts to clarify the situation as seen by his statement in chapter 1 verse 9.  The sailors had no problem accepting his guilt because they could see the evidence for themselves as their comment in verse 10 of chapter 1 could be phrased: “Are you crazy?”[1]  Jonah’s command to pick him up and throw him into the sea probably shows that he realised all that was happing was the Lord’s doing and the Lord controlled his destiny from the moment he had started running away!  Therefore Jonah, now thinking in a logical theological fashion, cries out to the only one who can do anything about his situation (v2).  But there is an aspect in verse 2 which is rather interesting, and that is how Jonah equates his experience with death.  Jonah equates Sheol as separation from the Lord.  But now there’s good news; the Lord has heard him!  As John Calvin puts it: ‘Jonah, as we shall hereafter see, directed his prayers to God not without great struggle; he contended with many difficulties; but however great the impediments in his way, he still preserved and ceased not from praying.’[2]  This is encouragement when we face mounting troubles; we pray to the Lord as there is no place that we can be physically or spiritually separated from God’s love and care!

Verse 3 emphasises Jonah’s new found understanding of God’s sovereignty with the phrase: ‘For you cast me into the deep, into the heart of the seas,’ and: ‘all your waves and billows passed over me.’  In Jonah’s mind, the sailors were instruments of God judgement upon him.  This understanding of God’s sovereignty over land and sea was first acknowledged in Jonah’s confession to the sailors that he was the cause of their trouble (1:9).  Yet, at this point in Jonah’s experience, this aspect of God’s sovereignty truly terrifies him as he realises he is suffering the Lord’s righteous judgement and seems been excluded from the Lord’s presence (v4).  Today we properly can’t understand how important the temple was in Jewish thinking, but, to the Jew, the Temple was the very place where God connected with his people and Heaven and Earth, in effect, met (1 Chronicles 28:2).  Verse 4 gives us an indication of this as he will be able to look again to the Lord’s: ‘holy temple.’ and that makes all the difference for him in his present situation.  He gives a vivid description of downing in verse 5 and the picture we get in verse 6 is him being dragged into the deepest depths with the air in his lungs almost gone.  The language is interesting as it gives a picture of Jonah being in an impregnable prison.  Lloyd Oglivie notes that: ‘It was believed that the world of the dead had an imprisoning door that once close behind a person there could be no extraction. Jonah went down for the third time and gave up.  The grave of the sea had him, or so he thought.’[3]  But this was not the case as the sea was at God’s command.  Jonah had cried out to the Lord and now he acknowledges that the Lord: ‘brought up my life from the pit’ (v6).  The word: ‘pit’ within the context of Jonah prayer could be rendered ‘Sheol’.  But as David reminds us in Psalm 139:8: ‘If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!’  As Gordon Keddie notes: ‘Even in Sheol- the grave – the Lord is with his people!’[4]  Jonah’s sin had taken him far from the Lord, but the Lord reached out to him!  We might find ourselves in similar circumstances; due to our disobedience.  But like Jonah, we should know that the prayer of repentance is not limited by the distance we have put between ourselves and God.  Despite that distance, God is never deaf to the cry of a repentant sinner!Verse 7 now gives us the exact point when Jonah’s thoughts turned to God. It was when his: ‘life was ebbing away’. He may have been praying beforehand, but these were probably angry prayers the sort that would have been asking “why must I to go to Nineveh?”  Or, as he was thrown into the sea, “what have I done to deserve this?”  Or, as he was swallowed by the fish, “Lord, could you possibly make this worse?”  We shouldn’t expect answers to angry prayers (although sometimes God is incredibly gracious, as we see in chapter 4)!  But Jonah’s tone has changed.  Despite God’s judgement being the cause of his suffering, I’m guessing he remembered God’s wonderful nature which is seen so clearly in chapter 4 verse 2 that the Lord is: ‘a gracious God and merciful, slow to anger and abounding steadfast love, and relenting from disaster’ (echoing Exodus 34:6-7).   Despite Jonah saying this with disapproval there, it makes the difference here.  Jonah stops being angry and prays a prayer that can reach God and is answered.  The illustration of his prayer rising to God’s temple may refer to the custom the Jews had where they turned towards the temple when in prayer.  As Calvin puts it ‘Jonah says that his prayer entered into the temple of God; for that was a visible symbol, through which the Jews might understand that God was near to them.’[5]  Jonah has got his perspective right as his focus is now on God.  This is remedy for us when a situation starts to overwhelm us.  Stop looking at the situation and focus on God, then we will start to get the right perspective!

Verses 8-9 act as a conclusion to the Prayer. Jonah thinks of the sailors and their fruitless prayers.  Jonah’s experience had proved that their idols were: ‘worthless’ and could provide no help whatsoever.  Help had come when Jonah was thrown into the sea and strangely, both he and the sailors saw the Lord’s grace.  The sailors in that God stilled the storm, and Jonah in that God had provided the fish.  At that point the sailors were a good example of people without God.  Whatever people use to shape their life if is not God then they will forfeit grace.  Rather interestingly, the word for ‘idols’ literally means ‘snare’.[6]  Jonah ends his Psalm with a statement of intent; he will praise and thank God (v9).  What is meant by him sacrificing to God is not altogether clear.  It could mean Jonah will make a sacrifice when circumstances allow, which, interestingly enough, is the response of the sailors (1:16).  Jonah’s concern is that salvation is the property of the Lord as no one else can impart it.  Jonah’s and the sailor’s recent experience stands as testament to this as neither party could have saved themselves.  Only God and his supernatural agencies can do that!

To be continued…..!

[1] James Bruckner, The NIV Application Commentary, Jonah, Nahum, Habakkuk, Zephaniah, (Grand Rapids, Zondervan, 2004), 45.

[2] John Calvin, Jonah, Micah and Nahum, A Commentary on the Twelve Minor Prophets, Volume 3, The Geneva Series of Commentaries, (Edinburgh, the Banner of Truth Trust, 1986) 76.

[3] Lloyd J. Oglivie, The Preachers Commentary, Hosea, Joel, Amos, Obadiah, Jonah, Old Testament Volume 22, (Nashville, Thomas Nelson, 1990) 433.

[4] Gordon J. Keddie, Preacher on the Run, The Message of Jonah, Welwyn Commentary Series, (Darlington, Evangelical Press, 1986), 58.

[5]  Calvin, Jonah, 85.

[6] T. Desmond Alexander, Jonah (with David W. Baker {Obadiah} and Bruce K.Waltke {Micah}), Tyndale Old Testament Commentaries, (Leicester, Inter-Varsity Press, 1988), 117.

You can Run but You can’t Hide! Jonah: The Background and First Chapter

Reflections on Scripture.

 ‘It’s going to get worse, before it gets better’ is a phrase that Jonah would have probably nodded his head ruefully in agreement with as he would undoubtedly testify to the truth of that statement!  We very often think of the book of Jonah as the stuff children’s talks are made of, an absolute gift from heaven for the speaker to do their stuff and provide vivid and exciting illustrations!  After all, isn’t that the book that has all that stuff about the prophet being swallowed by a whale?  The problem with that kind of thinking is it really misses the point of the book.  Besides that, the Hebrew renders our precious whale as a ‘big fish’ ‘or sea monster.’  And I’m not going to get into debates over what the fish was anyway as to do so is to miss the point of what the book teaches![1]  Jonah has much more to teach us other than that!

Put yourself in Jonah’s shoes. You’re a successful and popular prophet, and believe you me that wasn’t usually the case where most prophets were concerned!  After all, you’ve made a prophecy that has come to pass and more to the point it was a good prophecy not one of those ones about war, famine and pestilence due to covenant curses (Deuteronomy 28:15-68) which was the usual run of things where the rebellious people of Israel were concerned.  Jonah’s only other mention in the Old Testament is as a prophet to the northern kingdom around about 793-753 BC and is concerning this prophecy.  The interesting thing is that when he makes his prophecy King Jeroboam the second is on the throne and he, to be honest, was a lousy King!  Yet it is at this time that the word of the Lord comes to Jonah concerning Jeroboam’s actions in restoring large areas of land to Israel.  Despite being a thoroughly wicked King this was: ‘according to the word of the LORD, the God of Israel, which he spoke by his servant Jonah son of Amittai, the prophet who was from Gath-helper’ (2 Kings 14:25).  Now let’s face it, that’s the kind of prophecy that people want to hear especially as it hasn’t required any great change in their devotion, or more to the point, their lack of it, to the Lord!  So before we encounter him here, Jonah is that unusual thing for a prophet, the flavour of the month or year in this case due to his prophecy.

But just when Jonah starts to think “I could get used to this” or “being a prophet isn’t as bad as it’s made out to be” his next assignment from the Lord is, to put it mildly, not as crowd-pleasing and certainly wasn’t going to make Jonah flavour of the month with the people who the prophecy concerns. We read in 1:1-2: ‘Now the word of the LORD came to Jonah the son of Amittai, saying, “Arise, go to Nineveh, that great city and call out against it, for their evil has come up before me.”’ Nineveh![2] How Jonah’s spirits must have sunk when he heard the location for his next prophecy.  These were Israel’s enemies (and just about everyone else’s) who were making life a misery for the surrounding nations.  Their atrocities that they carried out on those they captured would probably turn the stomach of those who produce R rated movies or photographers hardened by working in war zones!  I suppose the closest we could get to Jonah’s situation today would be a missionary receiving a call from the Lord to go to downtown Tehran in Iran and preach the Gospel there.  Surely no one in their right mind would go!  But there’s one major hitch where Jonah is concerned, the Lord has commanded him to go!

But Jonah is having none of it and promptly takes a ship heading in the other direction towards Spain! However, he has temporarily forgotten one thing.  The Lord is sovereign over all of creation, not just the nation of Israel.  To quote boxer Joe Louis: ‘you can run but you can’t hide’,  so if Jonah thinks one reluctant prophet can escape the Lord he’s got another thing coming!  The Lord sends a storm that is so bad that the pagan sailors turn to their gods in prayer and in a panic throw the cargo into the sea.  Jonah, in the meantime, having thought he’d given the Lord the slip and more than comfortable with his actions decides to take 40 winks down below until a panicking Captain comes down to wake him up and alert him to the danger that they face.  In desperation the sailors turn to casting lots and the lot falls on Jonah.  Finally Jonah owns up realising he can run but he can’t hide where God is concerned and, from what we can gather in chapter 1 verses 9-10, confesses to the sailors who he is and what he has done.  Not surprisingly this terrifies the sailors because they can see the proof of it all around them, so they ask him what they are to do.  Jonah tells them there is only one thing they can do and that is throw him into the sea as it’s his fault that the storm has come upon them and he basically thinks drowning is a lot better than going and preaching to Israel’s enemies.  Instead, showing a lot more consideration than he had shown them they try to row back to land, but the storm is so severe it gets them nowhere.  In the end they reluctantly do as Jonah has said, pleading with the Lord not to hold it against them (after all they are probably reasoning if the Lord is mad at his prophet for running away from him he might be even madder with them if they drown him by throwing him into the sea).  The storm ceases and ironically Jonah’s success as a prophet continues as the sailors turn to the Lord and offer sacrifices to him and, more significantly, make a vows to him (1:16).  But the Lord has provided for Jonah in a most surprising way!

And the Lord appointed a great fish to swallow up Jonah.  And Jonah was in the belly of the fish three days and three nights (v17).

To be continued….

[1] In my opinion speculation and about the kind of fish involved and if it is scientifically possible is a waste of time!   Although it is possible that a large sperm whale could swallow a man there would have to be an element of the miraculous for a man to survive three days and three nights as Jonah did.  But that shouldn’t be a problem when we believe in a God can do the miraculous!  As Wiersbe notes: ‘It was a “prepared” fish” (1:17) ‘designed by God for the occasion, and therefore quite adequate for the task.’ Warren W. Wiersbe, Be Amazed, Restoring an Attitude of Wonder and Worship, (Illinois, Victor Books, 1996) 81.

[2]‘A principle city, and the last capital of Assyria.’ J. D. Douglas, Editor, The illustrated Bible dictionary, part 2, Goliath – Papyri, (Leicester, Inter-Varsity-Press, 1980), 1089.

The Letters to the Seven Churches: A Church that Tolerates False Teaching! Revelation 2:12-17

Scriptural Thought for the Month

“I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells” (Revelation 2:13).

Pergamum was the capital of the Roman Province we now call Asia Minor. It was the centre of Empire, and had a temple dedicated to Aesculapius, the god of healing – represented by a snake – which may account for the phrase: ‘where Satan’s throne is’ (verse 13). Therefore, the situation would have been very difficult for the Church there – as Christians were viewed with suspicion, for not submitting to the Emperor.  So, how does Christ address them?

The imagery of Jesus, ‘walking among the lampstands’, representing the Churches (1:20), tells us that the Lord knows all about them. He knows that things have been tough, but they have remained faithful, even during intense opposition (v2).[1]  Yet, if they had been uncompromising in the past, some of them had done a 180 turn and gone to the other extreme!  But, what exactly were they doing wrong?

For that, we need to take a trip back to the days of the Exodus. In Numbers, chapter 22-24 we meet Balaam.  Balak, the King of Moab, was terrified that his kingdom would be overrun by the people of Israel.  So, doing what you did in those days, he calls a prophet who, for a price, will curse them!  Balaam obviously has a nice little side-line in doing this, but insists that he can only do so if God permits it.  A memorable adventure with his ass follows, but Balaam disappoints Balak as he ends up blessing Israel!  However, the story does not end there – Balaam wants it both ways.  He wants his promised wage packet, so he finds another way, by encouraging the Moabite women to lure the men of Israel into sexual immorality (Numbers 31:16).  He comes to a bad end (Numbers 31:8) and is sadly summed up as one ‘who loved to gain from wrongdoing’ (2 Peter 2:15).

So the Church was compromising. Like Balaam, they acted as if they were faithful to God.  Yet in other areas they were anything but!  Most likely some in the Church were saying they could be part of the city’s trade guilds, each of which had its own god and would have had meals where some of the food was sacrifice to an idol.  No doubt these feasts would have also encouraged immorality.  Yet to get on in their particular jobs some Christians were convinced they could both serve God and participate in pagan revelry (v14)!  If that was not bad enough, some of them were following the teaching of the dreaded Nicolatians.[2]

But Christ was having none of it! The two-edged sword John referred to in 1:16 is mentioned twice in this passage.  In Hebrews 4:12-13 that metaphor is used to show the truth and the power of the Word of God.  Quite simply Christ implies the message of the Gospel will cut the arguments of those guilty of this sin to pieces!  The Church needed to repent for allowing this false teaching, which some had embraced (note: ‘them’ in v16), to have compromised the Church.

Nonetheless, Christ wants to bless his Church, with two promises: The ‘hidden manna’ probably refers to the manna that was kept in a jar during the Exodus – to remind future generations of God’s goodness to them (Exodus 16:33). This is later fulfilled in Christ in John 6:51 when Jesus says: ‘I am the living bread that came down from heaven. If anyone eats of this bread he will live for ever’.  There are several possibilities as to what the ‘white stone’ symbolises.  But one idea that appears most relevant here and makes most sense is the idea of the 12 stones that were on the breast plate of the high priest that had the names of the 12 tribes on them.  This stone would have their: ‘new name’ on it, ensuring their inclusion among God’s people.  Their future is assured, if they continue to be faithful by staying true to the Word of God.  What a great incentive this is for us today not to compromise whatever the temptation!

Want to listen to a sermon on this passage?  A Church that Tolerates False Teaching!

[1] Who was Antipas?  Some commentators have linked him to various martyrs, but to be honest we just don’t know.  It’s likely that he was a leader in the Church who had been faithful in the face of major opposition.

[2] The Nicolatians are mention here again, but Balaam may give us an indication about what they taught.  The name Balaam means: ‘lord of the people’ and the word Nicolatians means: ‘to rule the people’ which suggests they could have been teaching some form of legalism which led to a ‘cast iron’ control of people.  Warren Wiersbe, Be Victorious (Wheaton, SP Publications, 1985) 30.

Expectation based on Experience!

What The Bible Teaches us about Prayer.
Psalm 3

Background to the Psalm:

Back in what was is often referred to as the ‘Golden age of Hollywood’ the English actor David Niven shared a house with Errol Flynn.  His summing up of Flynn’s nature was interesting to say the least.  “You can count on Errol Flynn; he’ll always let you down.”  No doubt that was based on Niven’s experience of living with Flynn as over time and by observing a person’s nature we gradually get an idea of what to expect, or in Niven’s case, what not to expect.  When we read this Psalm based on David’s experience when his son Absalom rebelled against him we get a very clear idea of what David expects from the Lord when he turns to him in prayer.  But here, rather than the fickle nature of a notorious Hollywood star, we see David’s expectation is based on the steadfast and faithful nature of  God’s character.

Before we look at the text of the psalm we need to understand the events leading up to the writing of it. David’s reign had been an unqualified success. Yet just when he should have been continuing to take care of business he’d let himself become idle and open to temptation! This resulted in his adultery with Bathsheba. The sorry story of deceit and murder and God’s judgment can be found in 2 Samuel 11-12 but the upshot was that although David had been forgiven, there were going to be consequences (2 Samuel12:11). This starts with the death of the son born to him and Bathsheba! The next few chapters reveal what else this judgment entails. David’s family is a mess and the rape of David’s daughter Tamar by her brother Ammon and his subsequent murder by her brother Absalom, David’s favourite son, is just the beginning of David’s woes (2 Samuel 13:1-33). To cut a long story short, after a time of exile Absalom comes back to Jerusalem and, knowing how to win friends and influence people, he plans a rebellion (2 Samuel 15:12-13).

David is now fleeing Jerusalem as: “The hearts of the men of Israel had gone after Absalom” (2 Samuel 15:13). Absalom has all but declared himself King and the brightest and best of David’s counsellors have allied themselves with him! Unsurprisingly we are told that: ‘David went up the ascent to the Mount of Olives, weeping as he went, barefoot and with his head covered’ (2 Samuel 15:30).

 The structure of the Psalm:

  • David is in a desperate situation (vs1-2) but things are not what they seem (v3-4).
  • David has complete confidence in the LORD and so has a real sense of peace (vs5-6).
  • David calls on the LORD to act (v7).
  • David makes a statement which contrasts with the statement of others made in verse 1.

Some obviations on the text (all quotations ESV):

The situation looks desperate. David notes: ‘Many are rising against me’ (v1). His wisest counsellor Ahithophel, whose council was: ‘as if one consulted the word of God’ (2 Samuel 16:23), has joined Absalom’s rebellion. The situation looked at the best very difficult and at the worst impossible! Indeed, verse 2 shows this sentiment was shared by many people. The language is interesting as the name for God here is ‘Elohim’, meaning ‘Creator’ rather than ‘Yahweh’ God’s covenant name.[1] These people were alluding to God deserting David and maybe he was thinking of the words of Shimei a relation of Saul’s who cursed him and his family and men as they fled with the words: “Get out, get out, you man of blood, you worthless man! The LORD has avenged on you all the blood of the house of Saul, in whose place you have reigned, and the LORD has given the kingdom into the hand of your son Absalom” (2 Samuel 16:7-8). In short, people were saying David was finished!

Rather interestingly this is not the attitude David takes. The Lord had preserved David in past. David may have been the Lord’s anointed one, but Saul had different ideas and had spent considerable time and energy trying to kill him! Why hadn’t he succeeded? Because the Lord had protected David due to the promises he made to him concerning his future (2 Samuel 7:4-17). What is clear as the Psalm proceeds is that David trusted these promises. To David God was ‘Yahweh’ (that is the word used in verse 1 when David is writing in the first person), the covenant God, who keeps his promises!

Bishop George Horne up observers that: ‘Affliction and desertion are two very different things, often confounded by the world.’ He then continues noting that: ‘The fearful imaginings of our own desponding hearts, and the suggestions of our crafty adversary, frequently joins to help forward this most dangerous temptation, in the hour of sorrow.’[2] In times of trouble we can so easily become immersed in the situation that we do not find the ability to step back and view the situation as David does. But that is what we are encouraged to do. For the first time in the book the word: ‘Selah’ is used. But what does it mean? It has been suggested that use of the word: ‘Selah’ was used to emphasize a point in the Psalm where there was an interlude of some kind so that: ‘the singer or reader of the Psalm in order that the statement last made or the thought as a whole just developed may be reflected upon before the next turn of thought appears.’[3] So at this point we are to take a step back and consider David’s situation. He will invite us to do this twice more as his prayer develops.

David understood the Lord’s character, the promises he had made and how that they related to him now he was King. So rather than driving him away, his problem drive him towards God. David’s description of the Lord is as: ‘a shield about me’ (v3). He looks to the Lord in prayer as he is the perfect place to look for protection. But the second part of the verse makes it clear that the Lord is not just protecting David, he is validating him. The gossip was that: ‘there is no salvation for him in God’ (v2), but to David he is: ‘my glory, and the lifter of my head.’ This verse and the verses that follow clearly demonstrate that David understood the Lords relationship with him as a believer as in verse 4 he expects and sees his prayer being answered by the Lord.

David had insisted that the Ark of the Covenant be sent back to the city (2 Samuel 15:25). Yet, despite knowing that God was still with him, there’s a sense that David saw the Ark as symbolizing God’s throne (2 Samuel 6:2), so now he looks to his: ‘holy hill’ (v4) remembering God’s kingship and sovereignty over the situation that he’s in. Absalom might think he controlled the situation, but that was not the case. These attributes of God expressed here are so real to David that he sees his prayer as being as good as answered! Having expressed his confidence in God David once again injects the word: ‘Selah’ as an invitation to the worshipers and the readers of the Psalm to again pause and reflect on what he has just written in relation to what others were saying (see vs1-2).

Such is David’s confidence in the Lord that when we get to verse 5 we see that he is capable of getting a good night’s sleep because now his mind is completely settled. He feels a great sense of security, so he can get up to face a new day because the Lord is sustaining him. A great many were on Absalom’s side (2 Samuel 15:13). But David is not afraid of these: ‘many thousands of people who have set themselves against me’ (v6). Why? It is not because he’s particularly brave or he can think his way out of the situation, but because he has left it in the Lord’s hands. The Lord is far more capable of handling what looks like an impossible situation than David or those who are loyal to him. The Lord’s presence and faithfulness in this situation nullifies any threat of the enemy. That is the answer to the taunts and the threats that were being made against David in verse 1-2 of the Psalm.

The last section starts with a note of triumph. David’s cry of: ‘Arise, O LORD! Save me, O my God!’ (v7) has been compared to a battle cry. In the book of Numbers 10:33-36, whenever Israel broke camp and the Ark of the Covenant was moved: ‘Moses said “arise, O LORD, and let your enemies be scattered, let those who hate you flee before you”’ (Numbers 10:35). As the Ark was symbolically God’s throne, the start of verse 7 can be seen as a call: ‘for God to arise, as from his throne or judgment seat’.[4] As David is in a situation where he’s fighting for his throne and his life, such conclusion seems very likely. After all, the enemies of the Lord’s people are his enemies! Some commentators see the second part of verse 7 as being the equivalent of breaking the teeth of wild animal and rendering it harmless. But I think it’s more likely David is calling upon the Lord to not so much act against the enemy, but to take action: ‘against the evil which they speak and do.’[5] Therefore, what I believe this imagery conveys is that the statements of those in verse 2 are worthless to such an extent that they deserve to be insulted and ridiculed.

The last verse of the Psalm makes it clear that David is not looking for a pragmatic or self-made solution to his problem; the solution must come from God. The word: ‘salvation’ bookends the Psalm, in that it was used in a negative sense concerning David in the introduction to the Psalm, but now it’s used in a positive sense where believers are concerned.

Would you like to listen to a sermon on this Psalm?  Expectation based on Experience!

[1] J.J. Stewart Perowne, The Book of Psalms, (Grand Rapids, Zondervan, 1976), 123.

[2] Bishop George Horne, A Commentary on the Book of Psalms, Volume 1, (London, William Baynes, 1812), 65.

[3] H. C. Leupold, Exposition of the Psalms, (London, Evangelical Press, 1959), 61.

[4] Craig C. Broyles, New International Biblical Commentary Psalms, (Massachusetts, Hendrickson publishers, Inc, 1999), 50.

[5] Peter C. Craigie, Word Biblical Commentary 19, Psalms 1-50, (Waco, Word Books Publisher 1983), 75.

The Letters to the Seven Churches: A Church Possessing True “Riches” – despite its Appearance: Revelation 2:8-11

Scriptural Thought for the Month

“I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9).

First impressions are important.  A few years ago, I was looking for the right way to describe the Church, as we were setting up our new website.  I did not want to paint a false picture, so in the end I described us as a ‘small but enthusiastic Church’.  Had they had websites back in the days of the Seven Churches Smyrna’s website might have read something like this.  ‘We are small, struggling Church who has suffered persecution in the past, and are about to face persecution again.’  I wonder if this kind of image would encourage you to attend a service there?

But, such was the reality of the Church to whom Christ sends this letter. The Church had almost certainly come into being during Paul’s remarkable two year ministry at Ephesus (Acts 19:10) – but found its self in a hostile situation, as Smyrna was one of the first places to embrace Emperor Worship, and so, verse 9 highlights their problems.  Interestingly enough, however, Jesus has only words of encouragement for them.

Firstly, he reminds them of who he is.  He is: ‘the first and last, who died and came to life’ (v8).  If they were having a hard time for not worshipping Caesar as ‘lord and saviour’ they could look to one who was the real deal!  Their confidence was in one who was sovereign over everything, even life and death!  Secondly, they had encouragement of knowing that Jesus knows them and their situation.  The: ‘I know’ (of verse 9) is a common feature in these letters.  Jesus is walking among the seven lampstands which represent the Churches (1:13), so he really knows his Churches. The Lord knows they appear very poor; the text uses the Greek word: ‘ptocheia’ which means to have nothing at all.[1]  But in reality they are: “rich”, which reflects their spiritual state!  The Lord knows that they are having a hard time due to the hatred of the Jews.  He knows they are going to suffer persecution, but he reminds them that he is in control and the time will be limited (v10).

Finally, Jesus tells them their future.  For those who are faithful, there will be a: ‘crown of life’ and also the promise of being with Him forever (vs10-11).  Are you, like me wondering how they felt when they received this letter?  I imagine they would have been very encouraged.  Those believers may well have been a ‘laughing stock’ of Smyrna, and no doubt, people felt they could push them around.  However, the fact remained that Jesus was Lord, and sovereign over everything – and that made all the difference!

Sadly, in some Churches today there has been a tendency to teach that if you come to Jesus all your problems will be solved.  A false ‘gospel’ of ‘easy believe-ism’ has been substituted, for Christ’s command to deny ourselves, and take up our cross and follow him (Mark 8:34).  Anyone preaching such a falsehood would have been very quickly booted out of the Church in Smyrna, as they knew it could be tough following Christ.  Nonetheless, they would have been encouraged to keep going because the benefits were truly going to be ‘out of this world’!  Living as we do, in a situation today where Gospel preaching is often scorned and the Bible criticised, we too can take encouragement from the words of the glorified Christ to a small, struggling first-century Church in Asia Minor.  We too can appear poor, but in reality be rich, if we trust in the truth of the Gospel.

Would you like to hear a sermon on this passage?    A Church that has Real Riches despite its Appearance.

[1]  Leon Morris, Revelation (Leicester, Inter-Varsity Press, 1969) 65.

The Lords Finally Speaks, Magnificently Irrelevant or Wonderfully Transcendent? Job’s Final Words and what His Story Points Us to: Job 42

Reflections on Scripture.

In Arnold Schwarzenegger’s biography ‘Education of a Bodybuilder’ he recounts how he’d been looking for a sport that he could really excel at, yet nothing seemed to suit him. That was until he went to a gym for the first time.  The other bodybuilders warned him that he was training too hard for a novice but he felt ok.  But when he tried to cycle the back to the village he lived in he realised what they meant.  He cycled for a bit and then fell off his bike.  He tried again and fell off again.  Eventually he could only push his bike the rest of the way home.  The next morning he could hardly lift his coffee without spilling it because his hand was shaking.  But he was hooked, as he put it: ‘This was my first experience with weight training, and I was crazy for it.’[1]  The rest is history; he moved to America, won numerous bodybuilding titles, eventually become a movie star and then a politician!  Well as they say: ‘only in America!’  However, even though his life defining moment was fairly traumatic it was nothing compared to what Job’s been through!Job’s suffered a rollercoaster ride of emotions! He’s lost his children, his possessions and his health!  His friends comfort him, but, despite not knowing the background to his suffering, they try to address his suffering with the wisdom of the day.  Job’s then confronted by a young intellectual who’s just dropped in on the conversation.  But Job is too fed up or to worn out to answer him! But now Job has had what he wished for, a meeting with God!  But it’s not as he’d imagined.  He doesn’t get to question God; God questions him and this takes him to a place where only he has understanding and sovereignty.  So what will Job now say?

His reply is brief but filled with a new understanding. In verses 2-3 Job admits God has complete control over his universe with the words: ‘I know that you can do all things, and no purpose of yours can be thwarted. Who is this that hides council without knowledge?  Therefore I have uttered what I did not understand, things to wonderful from me which I did not know.’  Job admits there is much in God’s creation that he can’t fathom or control.  Francis Andersen surmises: ‘The world is beautiful and terrifying, and in it all God is everywhere, seen to be powerful and wise, and more mysterious when he is known than when he is but dimly discerned.’[2]  Many of the examples God has given Job remain a mystery to him.  But Job has a new understanding of who the Lord is, and is overwhelmed! In John Hartley’s words: ‘Yahweh’s words have reaffirmed Job’s conviction of his wise and judicious governance of the world.’[3]

 Job’s has had what he most desired, a meeting with God (v4), but it’s been completely on God’s terms!  Job longed for his ‘day in court’ where he could bring his complaint that if he was suffering for some hidden sin, the punishment was disproportionate. But whereas, after the Lord’s first speech, Job was pretty much saying: “I’ll tell you what, we’ll call it a draw”, he now admits he’s out of his depth!  Derek Thomas notes when John Calvin preached on Job his concern was not to accommodate God to our understanding, but rather he was: ‘urging his listeners to trust in the God who is beyond our grasp’[4]  just as Job is now doing.

When we first met Job we met a morally upright man, and that gives us a clue to what he means by: ‘I had heard of you by the hearing of the ear, but now my eye sees you’ (v5).  Job’s knowledge of God was secondary knowledge.  Bill Cotton phrases it like this: ‘During all his previous life, a life so commendable that even God boasted about it (1:8), his religion had been one of hearsay, no doubt through the songs of his people and in the teaching of their elders and religious leaders. Now he recognises that through his sufferings and deprivations he has acquired something far more wonderful – a personal experience of God, an intimate encounter with the Lord.’[5] Job’s attitude has now changed, he realises questioning God would achieve nothing.

In chapter 40 verse 14 the Lord put it to Job that if he could take on the responsibility of running the universe in a just and fair way then he would acknowledge: ‘that your (Job’s) own right hand can save you.’ But now Job admits that his salvation is dependent on God and shows this by despising himself and repenting in great humility (v6).  He wanted to be vindicated; the problem was he had said some foolish things.  But now he will no longer harbour the thought expressed back in chapter 27 verse 2 that God’s treatment of him was unjust.  Instead he sees himself on trial and repents.

Although initially Job had accepted all that had happened without questioning God (1:21-22) he still felt that God owed him something! But now, despite still being in the same situation of suffering loss and illness William Henry Green points out: ‘the cloud is gone. He has lost all disposition to murmur or repine.  He is amazed at himself that he could ever have done so.’[6]  If we considered Job’s position before all that had happen we realise his religion cost him very little.  In chapters 29 through to chapter 30 verse 1 we might even detect a sense of pride in the important position  he once had in civic life.  But he only had it due to the Lord’s goodness towards him!

Unfortunately this is where many Christians are today as they expect only good things to come from their service to the Lord.  But that is not what Jesus taught.  In Mark 8:34 Jesus said: “if anyone would come after me, let him deny himself and take up his cross and follow me.” The Christian faith is not about self-gratification.  Firstly, there is to be a denial of self.  Just as Jesus gave up an exalted position and humbled himself to do his father’s will (Philippians 2:6-8) we are to put his service first in all things.  Secondly, being a Christian won’t necessarily win you any popularity contests.  Condemned criminals took up a cross and the whole concept of the cross where Jews were concerned was of someone being cursed by God (Deuteronomy 21:23).  Our faith will not necessarily just cost us the kind of lifestyle we might like but also the chance of being well thought of by others!  But in Job we now see someone who understands the Lord’s love, justice and his moral ordinance of the world.  And this proves that God is a God worthy of worship in both good and bad times!

Job’s repentance accepted, the Lord now turns his attention to his friends (v7). He is angry with them because they had: ‘not spoken of me what is right, as my servant Job has.’ Job’s last words gave God his rightful place but Eliphaz, Bildad and Zophar believed the wisdom of the age was all that was needed to define how God should act. This is easily done today as we all have the tendency to try and put God in a box and enforce our morality on him!  The name for God that was used in the dialogues between Job and his friends was not ‘Yahweh’ the covenant name for God, but ‘El Shaddai’ which implies a less personal deity.  As Hywel Jones so points out Job’s friends had: ‘misrepresented God, and so were exposed to his holy displeasure. Job had also maligned God, but he had the acknowledged his ignorance and confessed his arrogance.’[7]

What the Lord requires of the friends seems to be the equivalent of a sin offering (Leviticus 4). But this does more than just rehabilitate them before God.  When Job repents things haven’t automatically got better.  The poor guy’s still sitting in the middle of a rubbish dump trying to get some form of relief from his sufferings. Due to the wisdom of the day, so eloquently expressed by Job’s friends, the gossip around the town would have been that Job’s condition was due to un-confessed sin.   There’s a danger that we treat the end of the story, with Job’s wealth and family being restored (vs10-16), as a sort of tacked on happy ending, but what better way to banish such thoughts of Job having committed some wrong than by having him act as an intercessor and praying for his friends!  With the sacrifice and Job’s intercessory prayer he is seen to be vindicated.  In the Old Testament God’s blessing was often shown through wealth, so Job’s restoration speaks volumes to those around him.  Bill Cotton even sees a form of vindication in the text where Job’s three daughters are concerned (v15) as he notes: ‘Above all it is emphasised that his three daughters were stunning beauties and one can imagine the young bachelors of the town vying with each other to be accepted by Job for their hand in marriage, with all the necessary humbling of their parents as they interceded on behalf of their sons, as was the custom.’[8]  But what more can be gained from the story of Job.

There’s a real sense that Job and his experiences present him as a ‘type’ of ‘Christ’. He’s not a perfect representation, no one can be, but aspects of his experience act as a signpost to Christ’s experience.  For example, he suffered and so did Christ.  In Hebrews 5:7 we read: ‘In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.’ If this isn’t a picture of Christ suffering opposition, friends that don’t understand him, slanderous accusations, hardship and physical and spiritual suffering I don’t know what is?

Another similarity that we should note is that Job is restored and is seen to be vindicated from the accusations that had been made about him. In Philippians 2:9-11 we see that after Christ had become: ‘a curse for us’ (Galatians 3:13) God exalted him: ‘and bestowed on him the name that is above every name, so that the name of Jesus every knee should bow in heaven and on earth and under the earth and every tongue confess that Jesus Christ is Lord to the glory of God the Father.’ No one can doubt that Jesus Christ has pleased his father by his actions just as, in a similar way, Job by his initial reaction to the tragedy that befell him and his suffering, continued to honour God which made Satan slander null and void!  Therefore, the Lord restores him with even greater blessing!

Lastly, Job acted as a priestly intercessor, he prayed for his friends and God accepted his prayer. The priestly role of Christ is explained in the book of Hebrews.  Chapter 2 verse 17 is particularly useful. ‘Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.’   The difference between Christ and Job is that Jesus had the ultimate priestly and intercessory role in paying the price for our sin. The similarity is that he took on all it means to be human: ‘in every respect’. The sufferings of Christ on the cross in-part point us to a world where suffering is part of the deal because of the damage sin has caused.  But we have a saviour who has identified with us in every respect.  Job didn’t understand what was happening to him, but he came to understand it was part of the bigger picture in a world ruled by a just and righteous God.  In the end that more than satisfied him.  How much more satisfying it is for us to see that the cause of suffering, mankind’s sin has been, dealt with once for all in the person of Christ.  We don’t just have a saviour who’s suffered like us, we have something better.  One who has dealt with the root of all suffering, our sin!

But in the end the book records Job died (42:16). He may have lived an exceptionally long life, but he still died as a result of the curse sin has brought upon mankind (Genesis 3:17-19).  In Revelation 21:5 the Lord declares: “Behold I am making all things new.” How necessary that is when we live in a sin damage world where death reigns!  But because of Jesus’ death and resurrection those who know and love him and have sought forgiveness can be part of that.  Those who are the Lords can be in a place where the Lord will: ‘wipe away every tear from their eyes, and death shall be no more, neither shall there be any mourning nor crying nor pain any more for the former things are passed away’ (Revelation 21:4).  Job was satisfied with the Lord’s answer and was prepared to admit he was out of his depth.  How much more satisfaction and wonder will he and fellow believers feel when they experience the results of the of the Lord’s solution, the one who suffered to take our sin and make us a new creation so that one day we can experience God’s new creation (Revelation 21:3-5a)!

Would you like to listen to a sermon on this passage?  The Storm Subsides.

[1] Arnold Schwarzenegger and Douglas Kent Hall, Arnold the Education of a Bodybuilder (London, First Sphere Books, 1977), 15.

[2] Francis I. Andersen, Job, An Introduction and Commentary, Tyndale Old Testament Commentaries (Leicester, Inter-Varsity Press, 1976), 291.

[3] John E. Hartley, The Book of Job, The New International Commentary on the Old Testament (Grand Rapids. William B. Eerdmans Publishing Company, 1988), 535.

[4] Derek Thomas, Calvin’s teaching on Job, Proclaiming the Incomprehensible God (Geanies House, Christian Focus Publications, 2004), 152.

[5] Bill Cotton, Job, Will you Torment a Windblown Leaf? (Fearn, Christian Focus Publications, 2001), 166.

[6] William Henry Green, Conflict and Triumph (Banner Truth Trust, 1999)  151.

[7] Hywel R. Jones, Job, An EP Study Commentary (Darlington, Evangelical Press, 2007), 293.

[8] Cotton, Job, 170.

The Lord Finally Speaks, Magnificently Irrelevant or Wonderfully Transcendent? The Lord’s Second Speech: Job 40-41

Reflections on Scripture.

When the final ‘Lord of the Rings’ film, ‘The Return of the King’, came out, one of my friends noted that after the film had come to what he considered to be a natural end it went on a while longer. I mentioned that the book was the same.  J.R.R. Tolkien, the author, having served in the First World War, was aware war seldom left people unchanged.  Therefore, he wanted to show there was a cost to the main character, even when the main story was over.  So, where my friend felt the story had come to an end, Tolkien considered there was still unfinished business.At the start of chapter 40 the Lord concludes his speech with the words: ‘Shall the fault-finder contend with the Almighty? He who argues with God, let him answer it’ (v1).  Job then answers God and it seems to be an admission that he will not bring any accusation against him.  But in verses 6-7 the Lord, again invokes the wrestling term he used in chapter 38 verse 3 and, before we know it, it’s ‘seconds out’ round 2 as the Lord clearly concludes that he has unfinished business with Job!  Much has been written about the nature of Job’s reply.  But Francis Andersen highlights the main issue ‘Job’s response is subdued, humble. He rates himself as ‘light’, but hardly “contemptible” but is it correct to say that Job ‘confessed and submitted?’[1]  And that is the question that needs to be addressed.  Job is backing off rather than backing down as he feels that he can’t win the argument.  This is what he means in verses 4-5 where he says: “Behold, I am of small account; what shall I answer you? I lay my hand on my mouth.  I have spoken once, and I will not answer, twice, but I will proceed no further.”  But all Job is offering to do is shut up!  And that doesn’t necessarily mean he doesn’t feel that he has been wronged by God!

So the Lord drastically ups the stakes!  The language of Verses 8-14 alerts us that the Lord is taking Job into a completely new sphere. He is asking Job: “do you think you could run the universe like I can?”  If we are inclined to question the Lord’s pastoral manner towards someone who has suffered so much, then we’re missing the key phrase which is the central issue here.  Verse 8 is translated by the NIV as: ‘would you discredit my justice? Would you condemn me to justify yourself?’  The point is Job in his long debate with his friends has occasionally said some foolish things.  During the back-and-forth of argument Job had said something which summed up his thinking concerning his situation and God’s role in it.  The NIV is helpful with its translation: ‘As surely as God lives, who has denied me justice, the Almighty, who has made me taste bitterness of soul’ (27:2) and Job has not backed down from this statement!  So the Lord challenges Job as to how well would he do if he took his place (vs10-14)?  William Henry Green hits the nail on the head when he asks was Job: ‘prepared to assume the government of the world, and take it out of the hands of the Most High, whose administration he had ventured to arraign? God challenges him to show a power or exercise deeds the judgments which would warrant these bold pretensions.’[2]  A lot of people (Christians among them) spend time questioning God’s governance of the world and passing judgment on it!  But it raises a worthwhile question, because if he isn’t just and fair why worship him?  Hence, the metaphorical wrestling match must continue!

That leaves us thinking what the Lord says next has got to rate pretty highly on the impressive scale! And that is certainly the case with the Lord using the example of two animals which are the most impressive, other than man, among his created works.  The first is ‘Behemoth’.  The name: ‘seems to mean beast par excellence’.[3]  This has generally been taken to refer to the hippopotamus or elephant.  But there are huge difficulties in adopting this view and I find myself reluctantly agreeing with George Bernard Shaw as I can hardly comprehend that the answer to Job’s issues are solved by the Lord presenting the hippopotamus as one of his greatest works!  Although it might be controversial, I would suggest that this is a creature that has long become extinct probably a brontosaurus or a brachiosaurus.  That would count as being impressive where Job is concerned and would give credence to the Lord’s statement: “He is the first of the works of God” (v19a).

This brings us to the point being made in verses15-24. This creature is monumental among God’s works, which is made clear with the detailed descriptions of his strength and might of his anatomy (vs16-18).  This beast is so strong and mighty that when the River Jordan is in flood and everyone is running for cover this creature is in its element.  Verse 24 illustrates this creature is untameable.  Many of the other creatures used as examples in chapters 38-39 have been domesticated.  But no one would even think of trying that where Behemoth was concerned.  No, Job certainly couldn’t handle Behemoth, but God can as: ‘He is the first of the works of God; let him who made him bring near his sword!’ (v19).  But if Job thought Behemoth was impressive, the Lord’s next example would have almost certainly overwhelmed and terrified Job!

The Lord’s second example is a creature named ‘Leviathan’. Traditionally it is thought this refers to the crocodile, although some considered it refers to a whale.  However, despite being very dangerous, crocodiles can be quite easily hunted and killed.  Another objection to Leviathan being identified with the crocodile is: ‘that there is no reference in the OT to crocodiles in Palestine.’[4]  The ESV footnotes are helpful here as it is referred to as: ‘A large sea animal, exact identity unknown’.  This suggests a creature that is probably extinct in our day and age.  But the main thing we really need to note is that Leviathan is well beyond Job’s ability to handle.  The text takes on a darkly comic flavour.  What the Lord says in verses 1-5 could be paraphrased in the following way.  “Job do you think you could take your best fishing tackle and catch Leviathan?  Can you tame him; do you think he’d entered into a bit of polite conversation and make an agreement with you?  Would he be happy to let you play with him as one does with a pet bird?  Do you think he would make the ideal pet for your daughters?”  Reading on we realize this creature is a savage and unreasonable beast!  If Job made a present of Leviathan to his daughters, the screams wouldn’t be screams of delight at daddy’s new present and when Job went to investigate he’d have probably would have found Leviathan licking his lips and looking at  him as if he was ready for desert!  Job is told: ‘Lay your hands on him; remember the battle-you will not do it again!’ (v8).  It makes it clear that if you cared to have a physical try-out with Leviathan it is you who would suffer!

So if no one can stand before Leviathan and try and call him to account the Lord reasons: ‘Who then is he who can stand before me? Who has first given to me, that I should repay him?  Whatever is under the whole of heaven is mine’ (v10b-11).  What is inferred here is Job is completely out of his depth!  Verses 12-34 continue with not just a physical description of this powerful beast but also (as if we doubted it) how downright dangerous it is.  Verse 26 continues to build a picture of an animal that is impossible to tame and that you wouldn’t think of taking on even if you had weapons to hand as: ‘Even the mightiest hero’s on facing Leviathan are terrified by its majestic appearance.’[5]  Yet there’s a rather interesting illustration concerning Leviathan in Psalm 104 versus 25-26.  ‘Here is the sea, great and wide which teams with creatures innumerable, living things both small and great. There go the ships, and Leviathan, which you formed to play in it.’  The Lord’s sovereignty doesn’t just extend over all creation including the sea, but even over this savage unreasonable beast!  The picture given in these verses is of Leviathan being like a small child happily playing in a play pen; the NIV actually uses the word ‘frolic’.  Leviathan maybe big and scary where Job is concerned, but where the Lord is concerned he is like a happy little child at play where the Lord has put him!

Yet as scary as Leviathan was, there’s a second level on which the Lord’s example works and this explains why it is the final example that’s given to Job. Rather interestingly the Greek Old Testament (the Septuagint) uses the word ‘dragon’ in place of Leviathan.[6]  When we also note that: ‘The name Leviathan was associated with a seven-headed sea dragon in ancient mythology’ and also: ‘the dragon which, according to popular ancient mythology, was supposed to cause eclipses by wrapping its coils around the sun’[7] we start to understand that there is more going on in Job’s mind concerning Leviathan.[8]  The whole concept of Leviathan is playing on the primeval fears (indeed, Job’s reference to Leviathan in chapter 3 verse 8 had sinister connotations).  An example today would be although we may not believe in ghosts and goblins, how many of us would be comfortable taking a walk through a graveyard on a pitch black and moonless night?  Our rational mind may tell us there’s nothing to be afraid of, but…… and that’s Job’s problem here.

But even if we are unaware of the mythological significance of Leviathan the text gives us a hint that there’s something more to this. After the Lord’s graphic and terrifying description of Leviathan he concludes: ‘He sees everything that is high; he is king over all the sons of pride’ (v34).  Pride is always the root of disobedience to God.  Satan being cast out of heaven is associated with his pride.  Isaiah 14:12-15 and Ezekiel 28:16-19, although prophecies concerning earthly Kings being proud, they work on a second level concerning Satan.  Yet this verse points to Leviathan being one those who the proud pay homage to!  It doesn’t take theological mathematics to see that Leviathan could also represent Satan, the one who, unbeknown to Job, has brought an accusation against him and caused him all his trouble due to his slanderous accusation against the Lord!

So in these speeches the Lord has shown himself to be in complete control over his creation. Even the fierce and mighty Leviathan is ‘his’ Leviathan and as surprising as it might seem the same applies where Satan is concerned!  His hatred for God’s creation and his people is checked and he cannot harm them unless the Lord’s divine plan allows it.  In a strange way that should encourage us.  Whatever happens, nothing is outside the Lord’s control.  He may allow us to face testing times but he controls our destiny.  Paul writing to the Church in Roman speaks of the Christian’s present difficulties (Romans 8:18-25) then assures them: ‘What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? (Romans 8:33).  The encouraging thing, in answer to Paul’s rhetorical question, is no one can as God will not allow any spiritual harm to come to his children!

But what will Job’s response be now…….?

Would you like to listen to a sermon on this passage? The Lord Speaks: a Magnificent Irrelevance or Totally Transcendent?

[1] Francis I. Andersen, Job, An Introduction and Commentary, Tyndale Old Testament Commentaries (Leicester, Inter-Varsity Press, 1976), 285.

[2] William Henry Green, Conflict and Triumph (Banner Truth Trust, 1999) 148-9.

[3] Derek Thomas, The Storm Breaks, Job simply explained (Darlington, Evangelical Press 1995), 302.

[4] J.D. Douglas, editor, The Illustrated Bible Dictionary, Part 2, Goliath-Papyri (Leicester, Inter-Varsity Press, 1980), 896.

[5] John E. Hartley, The Book of Job, The New International Commentary on the Old Testament (Grand Rapids. William B. Eerdmans Publishing Company, 1988), 533

[6] Robert Fyall, How does God Treat His Friends (Fearn, Christian Focus Publications Ltd, 1995), 121.

[7] Douglas, Bible Dictionary, Part 2, 896.

[8] Thomas, The Storm Breaks, 304.

The Letters to the Seven Churches: A Church that has Fallen out of Love: Revelation 2:1-7

Scriptural Thought for the Month

“But I have this against you, that you have abandoned the love you had at first” (Revelation 2:4).

The very first Church Christ addresses is one that John would have been well acquainted with.  The Church at Ephesus would have been in existence for about forty years at this time.  It had been established by Paul, and in the two years of his ministry there, God had caused a remarkable work to happen, whereby the good news of the Gospel was heard throughout Asia Minor (Acts 19:10).  It was a Church that was undoubtedly facing persecution, but it was also a Church that was faithful!

Indeed, when we read verse 2, we get a picture of a Church that had taken Paul’s departing warnings seriously (Acts 20: 28-31) and could almost literally ‘smell’ bad teaching.  What is more, they had done all this in the face of opposition (v3).  To use an analogy, if you were looking for good Bible teaching and a ‘Reformed’ ministry, you would have been impressed by the first page of the Ephesus Church website, and doubly so by the time you had listened to one or two of their sermons!

So it comes as a bit of a shock when Jesus says: “Yet I have this against you” (v4).  Despite all their Biblically based teaching, they had fallen out of love with their Saviour.  In fact it’s worse than that as the word used is: “abandoned”.  Everything had become routine and dutiful, rather like those marriages where a husband and wife get divorced after years of being together, because, and someone comments: “they only stayed together for the children”…  This may have been a faithful Church, but it was only out of a sense of duty, rather than a deep love for the Lord!  The phrase: “Remember the height from where you have fallen” illustrates that Christ does not see this as a small thing; in fact, in the Greek this can literally be rendered as: ‘keep on remembering’.  ‘They had enjoyed a close walk with God’ and were to remember that![1]  Indeed, it was so serious that Christ threatens to remove their lampstand (v5) unless they repent.  In other words, the Church would cease to exist!

Yet, there was still hope, their love for the truth shows that they literally had the mind of God (v6)![2]  Christ leaves them with some encouragement in both the start and the finish of this letter.  Firstly, he has an intimate relationship with his Church as he: ‘walks among the seven golden lampstands’ (v1) which, as we have seen, represent the ‘Universal’ Church.  He still loves them, with the sacrificial love, which is demonstrated in 1:5, even when their love has grown cold.  Secondly, those who respond to Christ’s warning have the promise of a wonderful future with him (v7).

In conclusion, no matter how Gospel-based and ‘reformed’ we are as a Church, Jesus will find a fault with us if we are not if displaying love for him and for others.  But if you think about it, the more we understand about Christ’s love for us, as shown in the cross, our love should increase.  In other words, good ‘Cross shaped’ theology should never encourage us to be cold and unloving!

Want to listen to a sermon on this passage? A Church that has Fallen out of Love!

[1] Leon Morris, Revelation (Leicester, Inter-Varsity Press, 1969) 60.
[2] Who and what were the Nicolatians?  There are various ideas, but the truth is we just don’t know! We will encounter them again in the letter to the Church at Pergamun and that may give us a few clues!