All posts by Keith Plant

The Lord Finally Speaks, Magnificently Irrelevant or Wonderfully Transcendent? The Lord’s First Speech: Job 38-39

Reflections on Scripture.

Given Job’s delicate state the Lord’s approach when first speaking to Job might shock us. Firstly, the Lord answers him from: ‘out of the whirlwind’ (v1).  As it was a strong wind that destroyed the house his children were feasting in (1:19) this might strike us as unsympathetic!  Secondly, the Lord’s opening words properly didn’t fill Job with encouragement.  Verse 2 is a challenge to Job.  Rather than give him any answers, the Lord intends to question him!  Furthermore this is not going to be a gentle discussion.  The phrase in verse 3 comes from the ancient sport of ‘Belt Wrestling’ where the idea was to grab the opponent’s belt and try to throw him![1]  This might cause us to question the Lord’s pastoral manner, but there are a couple of things worth noting here.  Firstly, it’s the first time since the opening chapters where God’s covenant name ‘Yahweh’ is used.  In chapters 3-37 the name ‘El Shaddai’ has been used by Job and his friends.  David Atkinson notes: ‘In the book of Job this has become a way of speaking of God as detached and distant.’[2] Some good and wise things are said by Job and his friends, but it is the wisdom of man.  But now God is speaking: ‘the covenant Redeemer the I AM WHO I AM’ (Exodus 3:14).[3]  Secondly: ‘God does not come forward (as his friends did) with a list of Job sins’.[4]  So, in a strange way these opening verses could be taken as either encouraging or discouraging (depending on your point of view) in ascertaining the Lord’s approach as he now holds the centre stage in the text.

In verses 4-38 God takes Job on a tour of creation, a realm that is far beyond his imagining. Verses 4-11 highlight the Lord’s creative power in making of the cosmos.  Scientists’ often talk as if they have supreme knowledge of how the world came into being.  But, when pressed, they would have to admit all they have are theories.  The difference is the Lord is the Creator, so it is he that: ‘laid the foundation of the earth’ (v4) and, as John Hartley notes: ‘Since no human being was present at this occasion, the inner structure of the universe remains a secret hidden from mankind.’[5]  The examples he gives Job in these verses come from his intimate knowledge as the world had come into being by his creative power!  And that highlights the big difference between him and Job!  All Job can do is observe the results of the Lord’s handy work.  But that is where his knowledge stops as he has no idea what it took to create such a world or even how to sustain it, which is the focus of verses 12-38.  Quite what Job’s view of the stars was would be hard to say.  He probably had a good idea that they were very far away, but he would have had no idea of the concept of ‘Light-Years’.[6]  Yet with our modern knowledge we experience even more wonder than Job when he is asked: ‘Can you bind the chains of the Pleiades or loose the cords of Orion’ (v31).  Undoubtedly this was impressive to Job (he’d mentioned the same constellations in 9:9), but with our knowledge it is doubly so!

In verses 39-41 the Lord gives Job examples of creatures that he would have been reasonably familiar with. This again points out Job’s knowledge of them only goes so far.  The Lord now draws Job’s attention to what is a new theme, one that will continue through chapter 39, his care for the created.  He does this through: ‘the mystery of instinct (the Bible would more truthfully call this a wisdom of divine origin implanted in animals).’[7]  Job has knowledge of these animals, but they have a hidden life by which God has given them the instinct with which to survive!  The Lord’s approach to Job at this point is interesting: ‘Most readers and commentators think Yahweh is severe, and some would say condescending, sarcastic and bullying.’[8]  But as John Hartley points out: ‘he does not reprove Job for some wrong doing. Rather he addresses Job like a teacher instructing a student who fails to understand an important matter, for he wishes to open up for him new ways of understanding the created order and his wise care of that order.’[9]

Two examples are of particular interest. Firstly, in chapter 39:9-12 we encounter the wild ox or Auroch.  To understand these verses we need to realize that this was a huge ferocious beast belonging to the Bison family which is now extinct.  It was said to have been over six foot wide at the shoulders with long forward pointed horns and was an untameable beast!  The Egyptian Pharaoh Thutmose reportedly once killed seventy five of these creatures during a hunt which no doubt gave him a really good after dinner story![10]  But this illustrates this is a creature Job has no control over as he cannot use it in any constructive way!  The second example is the Ostrich, nature’s joke!  The Lord’s description of its characteristics doesn’t shy away from that!  After all: ‘God has made her forget wisdom and has given her no share in understanding’ (v17).  Francis Andersen suggests that: ‘it is a silly bird, because God made it so’ he concludes: that amid the profusion of creatures some were made to be useful to men, but some are there just for God’s entertainment and ours.’[11]  But it is amazing in its own right as: ‘When she rouses herself to flee, she laughs at the horse and his rider’ (v18).  However bizarre the Ostrich is one cannot question its amazing speed.  The other examples pertain to the same purpose where Job is concerned.  He has knowledge of these animals, but he doesn’t see their daily life by which God has given them the instinct to survive by knowing how to hunt, find food and rear their young.  This is their hidden ‘secret’ life and it remains a mystery to Job, but it isn’t to God!

The Lord is not trying to humiliate Job, but is pointing out there are many questions which he doesn’t have answers to. That doesn’t mean these questions are unanswerable, but rather the Lord has knowledge of these things whereas mankind struggles to fully understand them or even understand them at all!  For example, the Lord can: ‘send forth lightening’s’ (38:35), but Job can’t and it’s not God’s purpose here to reveal how he does it!  Rather it is that there is nothing outside God’s control, even the wind that took the lives of Job’s children, which is maybe the point of the Lord speaking: ‘out of the whirlwind’ (38:1).  This is an important lesson that we need to understand when we go through tough times.  Robert Fyall points out that: ‘Our theology often is made up of what will make us feel good. That tends to be where we begin and we are inclined to fashion our idea of God very subjectively.  God is turning Job and turning us away from ourselves.’[12] There is more to the world than what affects us!  But these chapters highlight God’s sovereignty and that provides a comfort in a sinful damaged and messed up world.

To be continued…….!

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

[1] Meredith Kline, Trial by Ordeal, from Through Christ’s Word: A Festschrift for Dr Philip E Hughes, edited by W. R. Godfrey and Jesse L. Boyd III, (Presbyterian and Reformed, 1985), 88.

[2] David Atkinson, The Message of Job, Suffering and Grace, The Bible Speaks Today (Leicester, Inter-Varsity Press, 1991), 139.

[3] Hywel R. Jones, Job, An EP Study Commentary (Darlington, Evangelical Press, 2007), 262.

[4] Francis I. Andersen, Job, An Introduction and Commentary, Tyndale Old Testament Commentaries (Leicester, Inter-Varsity Press, 1976), 269.

[5] John E. Hartley, The Book of Job, The New International Commentary on the Old Testament (Grand Rapids. William B. Eerdmans Publishing Company, 1988), 495.

[6] Light Years is a term used for distance light takes to travel in one year and is used to express astronomical distances. It is about 5.9 trillion miles.

[7] Andersen, Job, 280.

[8] David J. A. Clines, Job 38-42, Word Biblical Commentary (Nashville, Thomas Nelson,2011), 1088.

[9] Hartley, Job, 487.

[10] Derek Thomas, The Storm Breaks, Job simply explained (Darlington, Evangelical Press 1995) 293.

[11] Andersen, Job, 281.

[12] Robert Fyall, How does God Treat His Friends (Fearn, Christian Focus Publications Ltd, 1995) 108.

The Lord Finally Speaks, Magnificently Irrelevant or Wonderfully Transcendent? Job 38-42: An Introduction.

Reflections on Scripture.

Poor Job!  The phrase: ‘with friends like these who needs enemies’ has never applied to anyone as much as it did to him.  We first meet Job living a happy and prosperous life.  He’s a man who cares about the spiritual well-being of his family (1:1-5).  He’s even commended by God as: “a blameless and upright man who fears God and turns away from evil” (1:8).[1]  You could always rely on him as he would never let you down in any way and he would help you out if you needed it.

Yet suddenly disaster strikes, and from his point of view for no apparent reason. He loses all his possessions and, in the cruellest blow of all, his children! At the point where we think: ‘it can’t get any worse’ it does, and Job is afflicted with a terrible skin disease.  Even his wife, turns against him (1:13-2:10).  Now, we have the unique privilege of seeing behind-the-scenes.  We know Satan has made two statements concerning him: “Does Job fear God for no reason?” (1:9) and: “all that a man has he will give for his life” (2:4).  Satan has attacked the validity and integrity of Job’s worship.  His premise is: ‘when life gets tough for Job, let’s see if he feels like worshiping you (God) then’. You see Satan reckons he won’t!  The issue we’re left with in the book of Job is, is God really worthy of worship?

But just when things are look completely desperate three of Job’s friends turn up.  I’ve often felt that there’s a lot of value in their initial attitude.  They understand that Job is going through a hard time and they grieve with him by keeping silent (2:11-13).  The pity is it doesn’t stay like that.  Eventually Job speaks and not surprisingly his first words are along the lines of: ‘I wish I’d never been born’ (chapter 3).  His friends start to wade-in with their thoughts and it rapidly goes downhill from there.  The trouble is Eliphaz, Bildad and Zophar think that they’ve got Job’s problems solved.  Relying on the wisdom of the age, they feel Job has committed some misdemeanour which has led to God’s punishment.  What he needs to do is repent and God will return him to his former state!   But Job doesn’t see it like that.  His reaction, when paraphrased, is: “even if I have committed some wrong, this punishment is too much and therefore really unfair.” So the tension escalates.  His friends become irritated with what they perceive as Job’s stubbornness and he with their accusations.  The arguments become more antagonistic and irrational.  Eliphaz is probably the best example of this as in chapters 4 and 5 he questions whether in some small way Job has sinned. Yet later in chapter 22 he seems to totally forget how he had formally noted Job’s many good and charitable acts. Job is now a ‘tyrant’ who has oppressed the poor and disadvantaged at every opportunity!  In the end, in this section of the book from chapters 3 to 31 (except for what are probably the author’s reflections on wisdom in chapter 28) we hear a lot about man’s wisdom, some of which is good and useful, but nothing comes close to answering Job’s questions.  We come away from this feeling sympathy for Job’s two assessments.  Firstly of his friend’s council: “No doubt you are the people, and wisdom will die with you” (12:2) and secondly of them as: “miserable comforters” (16:2).

In chapters 32 to the end of 37 we get more human wisdom from a young man called Elihu.  He has kept quiet due to his youth and out of respect for the older men.  But now angry, at what he sees as Job self-righteousness and Job’s friend’s inability to refute his arguments, he speaks up.  He says some profound things.  Elihu’s approach, that suffering could be educative, something that has been hinted at in a previous speech, was critical to John Calvin’s teaching on the book this as: ‘It forms the basis upon which Calvin understands the entire book of Job and the lessons that are to be learned throughout the book.’[2]  He is right when he accuses Job of speaking without appropriate knowledge and insight where God is concerned (34:35).  But it could be argued he suffers from the arrogance of youth from his statement: “for truly my words are not false; one who is perfect in knowledge is with you” (36:3).  Could have really been said with a straight face?[3]  His premise suffering is brought about by sin (36:7-12) is a furrow that Job’s three friends have ploughed thoroughly!  In the end perhaps Elihu can at least lay claim to the title of the original ‘Angry Young Man’.

Many years ago I heard a wonderful overview of Job.  The speaker referred to the speeches of Job’s friends and Elihu’s as ‘Dialogs in Darkness’.  The trouble is that even though some wise things are said, this is just Man’s thoughts as to how they think God should act.[4]  What Job really wants is his day in court with the Almighty to plead his case!  As the dust settles his friends no longer have anything to say, perhaps because they’re too annoyed or worn down by Job’s stubbornness.  But we desperately want what Job wants,  the voice of God and some clarity!  After all, ‘with friends like these…..’ that’s got to be preferable!

A major misconception is Job is a book all about suffering.  But, although that’s touched on, it’s not its main purpose as it’s actually a book all about God!  Derek Thomas surmises John Calvin preached on the book not because he believed it contained answers to suffering and trial.  But: ‘Rather he sought to turn the congregation in Geneva, and his own soul, to the reality of God’s sovereignty and power in the contingencies of seemingly disordered life.’[5]

But the question remains.  What can God say that speaks into the situation that Job finds himself in?  After all this is someone, who has just lost everything and is suffering horribly and, although not suicidal, has often mused that the grave would be a preferable place to be as he generally sees it as a place of rest and peace.[6]  We continue, like Job to feel that justice is yet to be done!  So the scene is set, what on earth can God say that might help satisfy Job and us?  But what the Lord says now completely undermines our assessment of the book, but ultimately it leads to what can be the only satisfactory answer!

More to follow…….!

We have four sermons that cover this introduction.  If you would like to listen just click the links below:

Job 1:1-2:20: The Storm Breaks: where’s God in a Troubled World?   

Job 2:11–3:36, 4:1-9 and 5:17-27: Dialogues in Darkness: So much for the Wisdom of Man.

Job28:1-28: True Wisdom. 

Job32:1-5, 33:1-24 and 36:1-15: Elihu the Original Angry Young Man! Do we Learn from Suffering?

[1]It’s important we understand the nature of the Old Testament righteousness to understand the context here.  This is not: ‘the righteousness of God’ (2 Corinthians 5:21) which is gifted to those who have sought to have their sins forgiven, but rather a visible moral righteousness.
[2] Derek Thomas, Calvin’s teaching on Job, Proclaiming the Incomprehensible God (Geanies House, Christian Focus Publications, 2004), 227.
[3] But we must concede that not all commentators see this statement as proof of Elihu’s arrogance as he has described God in this way back in 37:16.  ‘He could therefore mean that God was present with Job seeing that true words from and about him were being spoken.’ Hywel R. Jones, Job, An EP Study Commentary (Darlington, Evangelical Press, 2007), 253.
[4] When preaching on Job although John Calvin is very critical of the three friend’s position: ‘he nevertheless finds opportunity to formulate lessons as to the nature and character of the incomprehensible God.’ Thomas, Calvin’s teaching on Job, 154.
[5] Thomas, Calvin’s teaching on Job, 33.
[6] Job’s views on death are intriguing as generally he sees Sheol a place of rest where he will be free from the suffering of life.  Yet In 10:18-22 the themes of wishing he had never been born re-surface again and other aspects are mentioned.  Here Sheol is pictured differently.  Job uses words such as: ‘gloom’, ‘deep shadow’, ‘deepest night’ and talks of a place where ‘light is as thick darkness’.  This is very different from the peaceful rest that he spoke about in 3:21-22!

The Letters to the Seven Churches: Jesus Christ, the Reason for the Book: Revelation 1:9-20

Scriptural Thought for the Month

‘When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the First and the Last, the living one. I died, and behold I am alive for evermore, and I have the keys of Death and Hades”’ (Revelation 1:17-18).

Just put yourself in John’s shoes: you have been faithfully ministering the Gospel for many years, but now you find yourself imprisoned on a small desolate island for that very reason!  It is Sunday, and you are on your own, engaged in worship. In your heart you are concerned that what has happened to you could easily happen to the Churches where you have ministered!  What is going to happen to the Church?  That is a question believers have asked down the ages in tough times.  But what happens next changes everything!

John hears a loud voice behind him which he describes: ‘like a trumpet’ (v10).  No doubt, this would have given him quite a shock, and got his mind racing! As a Jew, John knew that before the Law was given to Moses, at Mount Sinai, there had been: ‘a very loud trumpet blast, so that the people in the camp trembled’ (Exodus 19:16).  Therefore, John would have recognised that the command for him to: “Write” what he sees, “and to send it to the Seven Churches”, (11) was very important indeed!

No doubt this was impressive, but what happens next is truly astounding!  Indeed, John can only describe it by using the word: ‘like’, as he is at a loss to describe the splendour he is seeing (vs12-16).  There is much Old Testament symbolism here (see Daniel 10:4-6) and many commentaries will happily indulge us.  But the key thing we should note is how John introduces what he sees with the words: ‘one like the son of man.’  This is a reference to Daniel 7:13-14 when, in a vision: ‘one like the son of man’ approaches the Lord and is: ‘given dominion and glory and a kingdom, that all peoples, nations and languages should serve him’.  John is conveying this is not the Jesus he spent three years with – who embraced full humanity – but Jesus glorified, something John had only seen once before, when he had seen Jesus wonderfully transfigured (Matthew 17:1-3)!  Not surprisingly John is overwhelmed and falls on his face like the prophets who encountered the Lord in the past.

Two things are worth noting.  Firstly, Christ is walking amongst the seven lampstands which represent his Church (v20).[1]  Secondly, he places his ‘right hand’ (a sign of favour), on John, and speaks the most encouraging words he could have imagined. The phrase: “the first and last” (v17) is found several times in Isaiah, demonstrating the Lord’s authority over people and nations.[2]  Secondly, he is: “the living one” (v18) who died and now lives forever, and who holds the keys of death and Hades.  That makes Jesus the centre of history, and therefore the reason for the book!  What an encouragement and reassurance to anyone, who like John at the time, may feel worried about the future of the Church, or is facing persecution!  The all-powerful and glorified Jesus is present among his Churches!  This indicates these seven letters have something important to say to the Church in every day and age.  So next month, we will start to look at the various warnings and encouragements Jesus has for to each of these Seven Churches…

Want to listen to a sermon on this passage? Jesus Christ, the Reason for the Book.

[1] Who are the angels of the Churches mentioned in verse 20?  Some commentators think it is those who took the letters to the Churches as angel means ‘messenger’, others, the Pastors of the various churches.  I personally prefer John Richardson’s take on this: ‘On balance however, especially given the way John refers to angels in the rest of Revelation, it probably refers to a spiritual being.  We needn’t understand from this that every congregation has a ‘guardian angel’, but rather we are reminded that the life of each earthly church involves an intimate connection with heavenly realities (1 Corinthians 11:10 and Hebrews 12:22).’ John Richardson, Revelation Unwrapped, Revealing the Blessing of John’s Vision (London, Matthias Press 1996), 18.
[2]Isaiah 41:4, 44:6 and 48:12.

The Letters to the Seven Churches: John Explains the Purpose of the Book: Revelation 1:1-8

Scriptural Thought for the Month

‘To him who loves us and has freed us from our sins by his blood, and has made us a kingdom and priests to his God and Father, to him be glory and power for ever and ever! Amen’ (Revelation 1:5b-6).

Some years ago my wife, Tracy took part in a Ladies’ Bible study group, and they decided to tackle the book of Revelation.  For a number of weeks the group soldiered through the book, until Tracy said “to be honest, I don’t think I’m getting much out of this.” This turned out to be what everyone else was thinking, so a decision was taken to abandon the book, in favour of another. Personally, I would not be surprised if this is a common reaction with people who encounter some parts of the book of Revelation; rather than being encouraged, they come away from it feeling confused and frustrated.

However, this should not be the case,  since John states, in 1:3, the book is to encourage and bless us.  We noted when we looked at the background of the book last month that this would have been important.  The Churches to whom John was writing were facing persecution, or about to face it. Therefore, John proceeds to explain that, first of all this is a message from Jesus to the Church (vs1-4).  Numbers play a big part in the book of Revelation and the number seven was seen as a symbol of completeness in Jewish thinking.  It is a bit as if I said “I have sailed the Seven Seas”– which would mean I have been just about everywhere.  There would have been about ten to thirteen Churches in Asia Minor, but seven are addressed to represent the ‘complete’ Church.

Secondly, it is about what is going to happen soon.  This causes problems for some people as we find ourselves 2000 years from the time Revelation was written.  So, how are we to understand it?  One explanation would be to say that to God all times are ‘soon’ because: ‘one day with the Lord is as a thousand years and thousand years as one day’ (2 Peter 3:8).  But the simple fact is that prophecy always means something to the people who first hear it.  The sequence of events we encounter later in the book, many of which represent persecution, was happening all around these Churches!

Verses 4-8 illustrate Jesus has brought the Church into being.  Jesus and his Holy Spirit[1] offer grace and peace because he is: ‘the firstborn of the dead and the ruler of the kings of the earth’ (v5).  It is through his death that people are made holy or, as the text puts it, become: ‘a kingdom of priests’ (v6).  A day will come when Jesus returns and is acknowledged by all as the Lord (v7).  Using the first and last letters of the Greek alphabet verse 8 describes Jesus again as sovereign and: ‘as being the complete perfect and eternal revelation of God.’[2]  What an encouragement to Christian’s wondering when there might be a knock at the door – signifying that persecution was commencing!  Nothing can happen without God’s consent, as he rules and controls the whole of history!

John wants his readers to understand this, so that they feel encouraged and understand what follows.

Want to listen to a sermon on this passage?  John Explains the Purpose of the Book.

[1]The phrase: ‘the seven spirits’ (v-4) might baffle us.  John knows there is only one Spirit (John 16:13), so it is possible that the number seven represents the completeness of God’s Spirit, and also the seven aspects of God’s Spirit which are referred to in Isaiah 11:2.

[2] William Hendricksen, More than Conquerors, An Interpretation of the Book of Revelation (Grand Rapids, Baker Books, 1940), 54-5.

 

 

The Letters to the Seven Churches: The Background

Scriptural Thought for the Month

This month we start a new series looking at the Letters to the ‘Seven Churches’ in the book of Revelation.

‘Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and to keep what is written in it, for the time is near’ (Revelation 1:3).

I wonder how you feel about the book of ‘Revelation’?  I have encountered two reactions.  The first is a reluctance to engage with the book.  This is often because these people have experienced speakers, or teachers who have formulated strange ideas, based on their interpretation of the book.  So, in their view, they see it as the domain of ‘crackpots and weirdo’s’!  The second is exactly that: a very unhealthy fascination with the stranger aspects of the book which has led to an obsessive and unbalanced interest that leads people to form extreme and strange ideas!  But neither attitude is right, because: ‘All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work’ (2 Timothy 3:16-17)!  Therefore, in the coming months, we will be looking at the opening chapters where Christ addresses the ‘Seven Churches’ in what we now call Asia Minor. Before we do this, however, we need to take the time to look carefully at the introduction to the book.

Long before becoming a Pastor, when I was starting my building and decorating business, I had the great fortune to work alongside a very experienced builder and decorator.  He taught me many things, but one has particularly stuck in my mind: “Always read the instructions!” Therefore with anything I assemble, even if I think I know the how to do it, I first check the instructions. Likewise, before we start looking at these seven Churches, we need take a look at the background of the book to understand its purpose.

Revelation is ‘apocalyptic literature’. This was very common in the first century and, as such, familiar to those the book was written to, but it is not to us!  Secondly, the Greek title of Revelation is ‘The Apocalypse’. This word often conjures up ideas of doom and destruction!  But actually the word ‘apocalypse’ simply means ‘to uncover’.  Revelation is, therefore, a book that uncovers what would normally be hidden.  The third aspect is the time John’s vision was recorded. Scholars consider there are two possibilities. The first is the persecution of the Church in the reign of the Emperor Nero (AD 54-68).  The second, and the more likely one, is the persecution during the reign of the Emperor Domitian (AD 81-96).  The key aspect, however, is that these Churches were being persecuted, or about to face persecution.

And, this background brings us to the reason for the book, which is to…encourage us!  Next month we will take a look at how we understand the introduction John has given the book.  But for now let us take Revelation 1:3 to heart: ‘Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and to keep what is written in it, for the time is near.’ Revelation’s purpose is to bless us, not confuse us or scare us witless!  So hopefully, as we look at what Christ says to these Churches we will find that to be the case!

Want to listen to a sermon on this passage? John Explains the Purpose of the Book.

 

Heroes of Faith: Faith that Endured!

Scriptural Thought for the Month

‘Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two; they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated —of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth.

And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should be made perfect’ (Hebrews 11:35b-40).

The writer continues to encourage his readers knowing some, if not all of them, are facing tough times!  Verses 35b-38 undoubtedly refers to those martyred during the period of history between the end of the Old Testament and the beginning of the New.  The books of Maccabees in the Apocrypha testify to the religious oppression of Antiochus Epiphanes, who desecrated the temple with a pagan sacrifice.  The Jewish nation’s struggle, and eventual triumph over the Greek tyrant, was under the leadership of Judas Maccabee.  But this intense religious zeal involved much suffering!  The phrase: ‘they were sawn in two’ is possibly a reference to the death of Isaiah, as recorded in the apocryphal book ‘The Ascension of Isaiah’ which gave rise to the tradition that he died this way during the reign of Manasseh.  However, whoever these verses refer to, the writer of the letter paints a picture of God’s people in a very beleaguered state!  But, the reality is completely different, as the writer makes clear with the phrase: ‘of whom the world was not worthy’ (v38).  He concludes that whatever the world sees in relation to God’s people, the opposite is true!  The Lord values them, even when the world does not!  Once again the writer provides a wonderful pastoral touch.

Sometimes people can portray the Christian life in an unrealistic light. However, the writer of the letter hardly paints a picture of unrelenting bliss.  These ‘Heroes of Faith’ hardly had it easy!  They sometimes suffered even to the point of death!  Therefore, verses 39-40 act as an encouragement to keep going!  Verse 39 spells it out as clearly: ‘And all these “though commended through their faith” did not receive what was promised’.  God had something much better for the recipients of the letter in the future (v40).  By this brilliant pastoral application the writer encourages the recipients of this letter to see themselves alongside their heroes from their religious heritage as they too were going to be: ‘made perfect’.  If you were a struggling, possibly persecuted, Jewish Christian living in the first century what could be better news than that!

I do not have a problem with those who preach epic sermon series’ based on this chapter.  But, its main purpose was to show that those who lived in the past faced the same issues these Jewish Christians were facing!  They exhibited faith, but did not necessarily see the full results in their lifetime!  But the writer wants his readers to know that God’s promises always deliver.  The apostle John writes: ‘the world is passing away along with its desires, but whoever does the will of God abides forever’ (1 John 2:17).  The theme established back in chapter 3:1, for the recipients of the letter, to: ‘consider Jesus’ is present here.  The writer would be in total agreement with the apostle Peter, when he writes: ‘Though you have not seen him, you love him.  Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls’ (1 Peter 1:8-9).  Now that is encouragement for Christians in any day or age!

Want to listen to a sermon on this passage? Conquering Faith, Imperfect Faith, Suffering Faith what Faith Achieves.

The Heroes of Faith: For further Consideration.

Scriptural Thought for the Month

‘And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets— who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection.’ (Hebrews 11:32-35a).

By the time we get to verse 32 of this magnificent chapter the writer infers he could give many more examples – as if he was saying: “Well, I’d love to go on – there are so many people from our heritage who showed considerable faith, but, I’ve made my point – do I need to say more?!”  The writer knows, however, that lessons can be learned from these examples, and therefore, he encourages his readers to think about them – especially as some reflected ‘far-from-prefect’ faith!

Gideon was hesitant, demanding signs from the Lord then being so afraid, he carried out the Lord’s first command by night (Judges 6)!  Barak would not lead the army into battle without the prophetess Deborah to hold his hand (in a metaphorical sense), and so, he forfeited the glory of a victorious commander (Judges 4:6-9)!  Samson may have had a body that matched Arnold Schwarzenegger in his prime, but, most of the time, he had the mind-set of an adolescent!  As for Jephthah, he may have been a mighty warrior, but he had a big mouth, and made silly vows that others paid for (Judges 11:29-40)![1]  Could it be any clearer?  These people failed as much as they displayed faith, but God used them despite of this!  Samuel and David do not quite come into this category, although David had his failings, and Samuel may have made some of Eli’s mistakes and neglected to discipline his sons (1 Samuel 8:3).  David’s inclusion maybe more to do with prophecy, as his name is linked with Samuel and other unnamed prophets.

But the point is the Lord worked mighty acts though these people, whether it was by the delivering or ruling of his people.  The curious phrase: ‘stopped the mouths of lions’ is probably a reference to Daniel (Daniel 6), although Samson also had a memorable encounter with a lion (Judges 14: 5-6).  As Raymond Brown points out: ‘All six men were vastly different in human personality, social circumstances and spiritual opportunity, yet, it in various ways God used them.  He did not press them into an identical mould or demand the same response from each of them.’[2]  The reference to: ‘fire’ undoubtedly refers to Shadrach, Meshach and Abednego and their encounter with the fiery furnace (Daniel 3:8-27).  The phrase; ‘escaped the edge of the sword’ could easily apply to David whose life was under threat at various times before and during his reign.  However, it could also apply to others as it: ‘sums up a wide range of violent action’ and: ‘the phrase is a familiar one in the Old Testament.’[3]  Being: ‘made strong out of weakness’ might apply to King Hezekiah’s prayer for healing (2 Kings 20:1-11) and the beginning of verse 35 to the many mighty acts by those in the book of Judges or the establishment of a strong kingdom under David.  Elijah and Elisha’s ministries are clearly referenced with the phrase: ‘Women receive back their dead by resurrection’ as both of their ministries were marked by this mighty miracle indicating their considerable faith (1 Kings 17:17-24 and 2 Kings 4:18-37).

But once again the writer has reminded his readers that God works even through imperfect faith.  What a major encouragement to those who were wavering in their faith and were thinking of returning to their former Jewish beliefs.  They were to keep going and trust the Lord!

Want to listen to a sermon on this passage? Conquering Faith, Imperfect Faith, Suffering Faith, what Faith Achieves.

[1] As you can imagine much ink has been committed to paper about Jephthah’s vow.  Did he really sacrifice his daughter or was she subjected to perpetual virginity because of this rash vow?  The tragedy was that the Law did allow him a way out (Leviticus 6:2-7).  There are commentators on both sides of the argument that I respect greatly.  I personally think that it was quite possibly perpetual virginity due to his daughter’s statement and behaviour in Judges 11:36-40.  However, these were dark and desperate times when men did dark and desperate things and the passage can easily be read and understood the other way as well!

[2] Raymond Brown, The Message of Hebrews, Christ Above All, The Bible Speaks Today(Leicester, Inter-Varsity Press, 1982), 221.

[3]Donald Guthrie, The Letter to the Hebrews, Tyndale New Testament Commentaries (Leicester, Inter-Varsity Press, 1983), 244.

 

What can Christians Learn from Wonder Woman?

Reflection.

My wife Tracy received the DVD of the film ‘Wonder Woman’ as a present from her sister at Christmas.  I had no complaints whatsoever about that as we had seen the film at the cinema and it had been an enjoyable experience.  But watching the film again it occurred to me, not only  how good it was, but just how idealistic the character of Diana (Wonder Woman) is, which is conveyed by her thoughts and actions.  After all,  without  giving too much  of the plot away, she finds herself  plucked from  her idealistic world  and plunged into the horrors of World War 1.  Not only that,  but  none of the generals want to listen to  a woman!  Yet, when given a mission, but  told she must not be swayed by the suffering  and death of civilian men, women and children  trapped behind enemy lines  because there is a greater overall  plan, her idealism automatically kicks in.  So she immediately stages a one-woman  rescue attempt.  This draws her  comrades into action and  vulnerable lives are saved and suffering is cut short!

Recently, in the evening, I’ve  just started  preaching  through the book of Revelation.   In 1:9-20 John has a vision  of the glorified  Christ  walking  among seven lampstands  which  represent seven Churches in Asia Minor.  Some of these Churches are doing well  in certain areas and badly in others.   One is visibly successful,  but  spiritually  dead.   Two look weak,  but are going to receive special  blessing.  As the number seven was seen as a symbol of completeness in Jewish  thinking, it doesn’t stretch our minds too far  to realise that this is  a picture of the ‘complete’ Church throughout the ages.  Both  the good and the bad within the Church is represented here.  But the key thing to note is this, Christ is walking among them!   Even if they are  sinning by tolerating  false teaching or immorality he has a message for them and is warning them and calling them to repentance and to be faithful to  the Gospel by not comprising it in any way !

My last post questioned  what  Orthodox Christians ought to do in the face of a situation where  Scripture is playing second fiddle to ‘good disagreement’  and ‘listening to experience’ in the debates within the Church.  Certain Church leaders have hijacked  what the Church should stand for as they are afraid of the offence that Scripture  can bring  and the flak  that will come the Church’s way if the full council of Scripture is preached.  But this passage gives us hope.   Christ does not want  to forsake his Church, but is calling on those who truly love him to stand up and be counted.   This can only be done by being  gracious  and firm about what we believe and praying for revival in our Churches.  Otherwise confusion reigns  when, at the best, neo-evangelicalism and neo-Orthodoxy hold sway, and  at the worst liberalism  is the order of the day.

So let’s learn a lesson from Wonder Woman’s   idealism  and stand up  for what we believe!    Let’s be prayerful and vocal by challenging anything contrary to Scripture  and praying for revival  in the Church.  The last Church  to receive a message from the risen and glorified Christ  is the Church  at  Laodicea.   They had grown cold  and apathetic,  yet Christ challenges them  to respond to him.  ‘Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me’ (Revelation 3:20).   This is a gracious  invitation  to a banquet, a veritable feast, not a five-minute snack, but a time of intimate  fellowship!   Even when the Church  wanders from  God’s Word  he longs to reconnect intimately with it.   So let’s be idealistic about  our belief in God’s Word and let’s pray for the revival  of the Church in  in this day and age!

 

Stepping out of a Difficult Situation.

What The Bible Teaches us about Prayer.
Psalm 27

Background to the Psalm:

 David longs for closer fellowship with the Lord, to: ‘dwell in the house of the Lord’ as it were and be in a very different situation to the one he finds himself in.  There’s a sense that this is an experience that every believer may have at some point.  Some commentators have argued for this having been two Psalms which have somehow ended up together, but James Montgomery Boice points out: ‘The first half of the Psalm (vv1-6) excludes confidence.  The second half (vv7-14) is a very moving prayer.’ [1]  The differing halves of the Psalm just reflect David’s changing mood.  So there’s no reason not link the two differing themes together within one Psalm as both are common to the believers experience and relationship with the Lord.

The structure of the Psalm:

  • David places his confidence in the Lord in each and every situation (vs1-3).
  • David seeks closer fellowship with God which will act as protection for him (vs4-6).
  • David seeks the Lord to intercede for him through study of his Word (vs7-12).
  • David states his confidence in the Lord and urges others to have the same confidence (vs13-14).

Some obviations on the text (all quotations ESV):

The Psalm starts with two statements which, due to their nature, suggest the questions that follow them are rhetorical.  The first: ‘The Lord is my light and my salvation’ (v1) makes us think of Jesus’s statement: ‘I am the light of the world.  Whoever follows me will not walk in darkness but will have the light of life’ (John 8:12).  But what did David mean by it here?  The answer is in what he writes next which is:  ‘whom shall I fear?’  This shows his confidence in the goodness of God as he sees clarity in who God is and what he does, so how is it possible to fear?  He follows this statement by stating: ‘The Lord is the stronghold of my life; of whom shall I be afraid?’  The beauty of this verse when coupled with Jesus’s statement is that if David has such confidence and security in the nature of God being light, how much more should we have in Jesus as he shows God’s purpose to us through his life, death and resurrection!  Many times David had been in a tight corner and under threat, so he language may be poetical, but the description shows there have been times where people of evil intent had sought to do him a great deal of harm!  Yet it is they who: ‘stumbled and fall’ (v2) not David!

Derek Kidner notes: ‘the singleness of purpose’ of verse 4.[2]  But how are we to understand it?  My feeling is that this is not an ambition to give up his Kingship and become a priest, but rather that he’s seeking a closer relationship with the Lord.  As Eric Lane points out, Psalm 23 may have been written when David was a Shepherd.  But it: ‘ended with the desire to dwell in the house the Lord for ever, which no one takes to mean David aspired to the office of priest everlastingly; everyone interprets it spiritually.’ [3]  However there is a more literal meaning in David’s longing.In Psalm 42 David is desperately missing the fellowship and joy of Tabernacle worship.  CS Lewis notes that very often in the Psalms for the writers: ‘Their longing to go up to Jerusalem and to “appear before the presence of God” is like a physical thirst.’  He elaborates that: ‘Lacking that encounter with Him (God), their souls are parched like a waterless countryside.  They crave to be “satisfied with the pleasures” of His house.’[4]  There was something special about Tabernacle and Temple worship which we would be rash to dismiss in the context of various Psalms.  James Montgomery Boice, after highlighting CS Lewis’s views on the subject and noting Jesus’s comments in John 4:23-24, argues that: ‘There is something to be experienced of God in church that is not quite so easily experienced elsewhere.  Otherwise, why have churches?  If it is only instruction we need, we can get that as well by an audiotape or a book.  If it is only fellowship, we can find equally well, perhaps better, in a small home gathering.’[5]  For David, this was quality time, where he was unhurried in his meditation, prayer and fellowship.

The word: ‘For’ in verse 5 establishes a connection with David’s devotion to the Lord and his wish to spend time in the Tabernacle.  God is his protection which is picked up again in the phrase: ‘he will conceal me under the cover of his tent’.  The last part of the verse, and also verse 6, pictures David in an unassailable place where his enemies cannot reach him.  Therefore he will worship the Lord (v6).  The centrality of verse 4 is brought to the fore again as David speaks of offering sacrifices illustrating his joyful worship of God.  What David infers here is that our worship is a daily and constant thing.

In the second half of the Psalm David turns to prayer.  Verses 7-10 are a plea that the close relationship that David has been seeking with the Lord will continue as David seems to be experiencing some sort of opposition or difficulty.  Whether verse 10 is to be taken literally seems unlikely.  The prayer starts with the request that God hear him and be gracious to him.  This is the right attitude to prayer and David reminds us it is only by his grace that we can approach God in prayer.

David now reminds us that any genuine meeting with God can only be found in his Word.  The phrase: ‘You have said “seek my face.”  My heart says to you, “Your face, LORD, do I seek.”’ (v8) illustrates David’s observance of the Law.  As King, David would have had been presented with (or have copied it out for himself) a copy of the Law (Deuteronomy 17:18-20).  The Law spoke to everyone in that it illustrated God’s love and devotion towards his people.  So this is how David could seek the Lord’s: ‘face’ as he had an intimate knowledge of the character and nature of God.

Verse 9 indicates that David may have felt that he was subject to God’s anger or punishment.  But he pledges his devotion to the Lord with the use of his word: ‘servant’.  The last part of the verse illustrates the confidence that the Lord will not abandon him but rather will: ‘take me (David) in.’ So David now makes a positive request.  The phrase: ‘and lead me on a level path’ (v11) illustrates that David cannot see any stability outside of God’s Law and in verse 12 we come to what is the reason for this prayer of intercession.  David is suffering slanderous accusations!  He seeks for God to keep a hold on him and not to give him up to his enemies.  It might strike us as curious as to why David’s request to the Lord occurs here rather than at the beginning of this prayer in verse 7.  Yet there is a sense this whole Psalm has been about this.  David seeks the Lord’s protection and will throughout this ordeal.  The lesson here is David doesn’t see it as just the Lord’s job to deliver him from his difficulties.  The Lord has provided the Law, his Word, for David, so he sees as his responsibility to study it and keep it with the Lord’s help!  So David now comes to a twofold conclusion.  Firstly, he believes that this closer walk with God is possible in the here and now (v13).  Secondly, most likely drawing on his experience from prayer, he urges others to have confidence that the Lord will answer their prayerful petitions.  They are to: ‘wait for the LORD!’ and by doing so demonstrate the strength of their faith and confidence in him (v14).

David’s Christ-like example in this Psalm shows that obedience to God’s Word requires God’s help but also a great deal of our obedience.  We may suffer intense opposition and the difficulties such as David did.  But as David concludes, God is faithful so it is more than worth the effort!

[1] James Montgomery Boice, Psalms, Volume 1, Psalms 1-41, (Grand and Rapids, Baker books, 1994), 238.
[2] Derek Kidner, Psalms 1-72, An Introduction and Commentary on Books I and II of the Psalms (Leicester, Inter-Varsity Press, 1973), 121.
[3] Eric Lane, Psalms 1-89, The Lord Saves (Fearn, Focus Publications, 2006) 134.
[4] C.S. Lewis, Reflections on the Psalms (Glasgow, William Collins Sons, 1961), 47.
[5] Boice, Psalms Volume 1, 241.

The Heroes of Faith: Corporate Faith and Unexpected Faith!

Scriptural Thought for the Month

By faith the people crossed the Red Sea as on dry land, but the Egyptians, when they attempted to do the same, were drowned.  By faith the walls of Jericho fell down after they had been encircled for seven days.  By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies’ (Hebrews 11:29-31).

In these verses the writer shifts his focus from personal faith to corporate faith, and then to what might be termed totally unexpected and extraordinary faith!

The crossing of the Red Sea was an act of incredible faith and whatever the behaviour of the people before the crossing (Exodus 14:10-13) it must have taken great faith to walk the path between the piled up walls of water even if it was: ‘as if on dry land’. Yet, as we know: ‘the Egyptians, when they attempted to do the same, were drowned’ (v29).  The writer then fast forwards forty years to one of the most remarkable events of Joshua’s conquest of the Promised Land, the conquest of Jericho.  The actual method that the Lord had prescribed for taking Jericho must have seemed totally ludicrous.  After all, how could walking round the city once six days in a row and on the seventh, on the seventh circuit, giving a loud shout possibly be an effective strategy (Joshua 6:1-21)?  Think about it, it sounds absolutely mad!  Surely siege-engines would have to be built to scale or breakdown the city walls and you would have to have a well-trained army!  It took faith for the people to obey instructions like that even if they had seen God at work in the past!  But that is what they did because they had faith in God and Joshua as his servant.

That now brings us to the big surprise of Hebrews chapter 11, Rahab and her monumental example of faith! Rahab and her family’s lives were spared in the conquest of Jericho due to her reaction to the Israelite spies.  She took the great risk of hiding them and covering for them (Joshua 2:8-21).  Her reaction is interesting as it is a display of great faith for someone living among a pagan people.  While all in Jericho had heard the stories of the Lord’s great deliverance of his people from Egypt only Rahab drew the right conclusion in that she: ‘so feared Yahweh’s threat that she fled to receive his mercy’.[1]  In other words she threw herself on the mercy of the living God, while the rest of Jericho panicked and locked the gates.  John Calvin notes her background was even less promising: ‘the name harlot is added to heighten the grace of God’.  He then adds: ‘it is also certain that this refers to her past life for her faith is the evidence of her repentance.’[2] So this former ‘Shady Lady’ is held up by the apostle James as a beacon of faith and rightly so (James 2:25). She is an example of faith in the most surprising place and circumstances, and a wonderful testimony to Just how far God’s grace and mercy can extend!

Want to listen to a sermon on this passage? Faith that Expects the Miraculous.

[1] Dale Ralph Davis, Joshua, No Falling Words (Fearn, Christian Focus Publications, 2000), 56.

[2] John Calvin, The Epistle of Paul to the Hebrews and the First and Second Epistle’s of St Peter, Calvin’s Commentaries (Edinburgh, Oliver and Boyd, 1963), 181.