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The Covenant Home 3: Sketch of a Godly Husband

Joe Harby on September 5, 2015

Introduction

Our sketch of a godly husband is not to be based upon a particular set of cultural assumptions, or on certain notions created by the false elevation of certain personality types. As with everything, we must turn to the Word of God for guidance.

The Text

“An excellent wife is the crown of her husband, but she who causes shame is like rottenness in his bones” (Prov. 12:4).

A Man’s Caliber

We should begin by noting that a husband should love Jesus Christ above all—“If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple” (Luke 14:26). In the parallel passage in Matthew 10, Jesus uses the expression “loves more than me.” But here in Luke, He includes wives in the list. A man who loves his wife more than Jesus Christ cannot be Christ’s disciple. And if he is not Christ’s disciple, he will not be the kind of husband he ought to be. In other words, a wife with good sense will deeply desire to be second on the list of her husband’s priorities. In this sense, a wife who is loved as “number two” will receive a lot more sacrificial love than if she were number one.

Second, a husband must be a man, not a boy—“And I looked, and arose and said to the nobles, to the leaders, and to the rest of the people, ‘Do not be afraid of them. Remember the Lord, great and awesome, and fight for your brethren, your sons, your daughters, your wives, and your houses’” (Neh. 4:14). But in order to qualify for the fight, God required maturity of males. “Take a census of all the congregation of the children of Israel, by their families, by their fathers’ houses, according to the number of names, every male individually, from twenty years old and above—all who are able to go to war in Israel” (Num. 1:2-3). In a church where marriage is valued highly, boys should want to be married before they sire ready to be married.

In order for this to happen, a husband needs to have been prepared —marriage is a help to vocation (1 Cor. 11:8-9). A man not prepared for vocation is not prepared for marriage.

The Way a Man Stands

A godly husband assumes masculine responsibility —a man must come into marriage understanding what it is, and where he stands in the relation he is establishing. In short, the vows should be in line with the teaching of federal husbandry, and he should understand the nature of the vows he makes. He enters into marriage fully expecting to exercise leadership. He knows how to make a decision.

A godly husband is monogamous to the bone—it is not good that man be alone, and God created one woman to fix the problem (Gen. 2:18). The creation order shows God’s design for marriage. The relation of Christ and the church shows God’s design for marriage (Eph. 5:21-33). The Bible requires Christian leaders to be monogamous (1 Tim. 3:2), and they are set before the church as examples (Heb. 13:7, 17). This obviously excludes adultery and lust, but it also excludes snide comparative comments.

A godly husband is tribal—this means that he thinks in terms of his ancestors and descendants. The Ten Commandments promise blessings to a thousand generations (Ex. 20:5). Godly men pursue God’s blessings. “Now Jabez was more honorable than his brothers, and his mother called his name Jabez, saying, ‘Because I bore him in pain.’ And Jabez called on the God of Israel saying, ‘Oh, that You would bless me indeed, and enlarge my territory, that Your hand would be with me, and that You would keep me from evil, that I may not cause pain!’ So God granted him what he requested” (1 Chron. 4:9- 10). He does not think in terms of raw accumulation, of collecting trophies. And he does not boast in putting on his armor as though he is taking it off.

A godly husband is industrious—this standard of industry is not determined by the union. It affects more than whether he does an adequate job “at work.” He does not sit for endless hours, staring slack-jawed at the tube. He is not a slug at home.

A godly husband provides food and clothing—in the Old Testament law, God placed a certain restriction on polygamy. A man could not steal certain things from his first wife by taking a second. We see the essential things God requires a man to provide for his wife. “If he takes another wife, he shall not diminish her food, her clothing, and her marriage rights” (Ex. 21:10).

A godly husband is sexually attentive—this is not the same as being sexually selfish. “Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband” (1 Cor. 7:2). He understands his wife and what she desires. He listens, and is thoughtful.

A godly husband is courageous—in Neh. 4:14, we saw the duty which men who are husbands and fathers have to fight to protect their homes. We have drifted into a mentality which seeks to find defense in unattached boys. We use eighteen-year-old boys as cannon fodder. But in the biblical mentality, a society goes to war, represented in it.

Surveying the Text: Haggai

Joe Harby on August 30, 2015

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Introduction

Haggai’s name means “festal,” and this gives us a key note for the book. Like other prophets, he rebukes the sins of the people. But unlike most other prophets, the people listen to him, and he promises great glory to come. What we know about Haggai is found in this book, and in Ezra 5:1-2 . Along with Zechariah, Haggai is a post-exilic prophet, and his entire recorded ministry lasted only a few weeks in the year 520 B.C.

Exiles had returned to Jerusalem after the decree of Cyrus in 539 B.C. They built the altar and the foundations of the Temple, but then got distracted, and began work on their own homes and estates. It is now some 19 years later, and the word of the Lord comes to Haggai.

The Text

“For thus saith the Lord of hosts; Yet once, it is a little while, And I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come: And I will fill this house with glory, saith the Lord of hosts” (Hag. 2:6–7).

Summary of the Text

The book of Haggai consists of four prophetic oracles, and one very brief narratival response. The first oracle rebukes the people for neglecting the rebuilding of the Temple while paying attention to the building of their own paneled homes (1:1-11). We then have a brief narrative of the positive response by the people (1:12-15). The second oracle answers a concern by some of the older Israelites who remembered how glorious Solomon’s Temple had been (2:1-9). In the third oracle, Haggai answers a question arising from the laws governing ritual defilement (2:10-19). And then in the fourth oracle, Haggai gives a great promise to Zerubbabel, grandson of King Jehoiachin, and vassal governor under the Persians. Contrast what is spoken of their respective signet rings (Hag. 2:23; Jer. 22:24).

Rhetorical Devices

As you read through this short book, take note of some of Haggai’s literary devices. He frequently uses the rhetorical question. He is also accustomed to the device of repeating key phrases. He employs parallelisms, and his book is filled with allusions.
For example: “Is this the right time for you to dwell in your paneled houses?” (1:4, 9; 2:3, 12-13, 19). For the second, “consider your ways!” (1:5, 7). For the third, “you have sown much, but harvest little” (1:6; cf. 1:4, 9-10). And for the allusions, Hag. 1:6 contains echoes of Deut. 28:38-40). And compare Hag. 2:17 with Deut. 28:22.

Centrality of Worship

In the third oracle (2:10-19), we learn that touching an unclean thing contaminates the holy. And in the same way, the prophet showed that Temple ruins contaminated all of life. When worship is ruined, so will everything else be. We will come back to this.

Desire of Nations

Solomon built the first Temple. After it was destroyed, the people of Israel were taken into exile. When they returned after seventy years, they rebuilt the Temple, establishing what is called “Second Temple Judaism.” Some centuries after this, Herod completely refurbished this Temple, but in such a way as to keep it the Second Temple. Work started on this project in 19 B.C, and 10,000 skilled laborers worked on it. One thousand Levites were trained as masons and builders so that the work could be done without interrupting the sacrifices.

When Jesus first came to the Temple during His ministry, it was still under construction and had been for 46 years. It was not completed until 63 A.D.—just 7 years before the Romans destroyed it. Now when Jesus came to the Temple, He cleansed it, and He plainly identified Himself as the new Temple, the final Temple, the ultimate Temple. And this is how the author of Hebrews describes it when he quotes the second chapter of Haggai. The entire passage is worth quoting:

“But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Heb. 12:22–29).

What does this signify? We are told plainly what it signifies. We are being given an ultimate and final kingdom, one that cannot be shaken, and it cannot be shaken by definition. And why? Because the foundation is the cornerstone of the Lord Jesus, and the walls are built out of the promises of God. Over the gates we have the embedded jewels of our gracious salvation, which cannot be pried out their places by any sin of man. The sins of men can be shaken, but the salvation of men cannot be.

What should our response to the words of Haggai then be? We must “have grace.” We come before God in worship with reverence and godly fear. Why do we fear Him? We fear Him because we have nothing to fear. We tremble in awe because trembling with craven fear has been banished. The salvation of the world is an eschatological earthquake, a profound earthquake, in which every tawdry thing is absolutely destroyed, reduced to powder, and every noble thing remains standing, revealed for what it is in everlasting glory.

The Covenant Home 2: Common Sins in Marriage

Joe Harby on August 30, 2015

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Introduction

As we consider some common sins committed in marriage by both men and women, remember the context of federal headship. The responsibility for all these sins lies with the husband. A woman can and should recognize her individual sins before the Lord; her husband’s overarching responsibility should in no way lessen her sense of personal and individual responsibility. Properly understood, it should have precisely the opposite effect.

The Text

“For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was” (Jas. 1:23).

On Seeing the Back of Your Head

The Word of God is given to us in order to enable us to see ourselves. Apart from this, we cannot really see ourselves. When we examine our own hearts, there are many parts of it which we cannot see. In order to see ourselves properly, we always have to hold up the mirror of the Word. This is particularly true in marriage.

Common Sins of Husbands

First is refusing responsibility. As we saw last week, the man is the head (1 Cor. 116 ). His only option therefore is whether he will accept or refuse to face that fact of headship. Many Christian men refuse, and it shows in their marriages.

A second problem is that of refusing to be masculine—In 1 Cor. 16:13 , Paul charges the Corinthians to be courageous in their sanctification. The word he uses is literally act the man. Especially in the arena of marriage, men need to learn to be men.

Third, a common problem is infidelity in the heart. Jesus’ words are well-known. “But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matt. 5:28). This includes, but is not limited to, lust provoked by magazines, co-workers, daughters and wives of friends, Internet images, movies, songs, daydreams, or anything else you might be able to come up with.

Then there is the problem of harsh bitterness. Paul goes out of his way to tell husbands that love includes a refusal to be embittered by the behavior of their wives (Col. 3:19). Fifth, we cannot leave out the common problem of being a blockhead. Women are complicated beings. Peter requires husbands to treat their wives according to knowledge (1 Pet. 3:7). The Word of God does not permit you to fail this course. Men must study their wives.

Sixth, there is the problem of poor provision. Paul says that poor financial provision for one’s family is tantamount to apostasy (1 Tim. 5:8). This is the case regardless of the reason how the provision failed. An essential element in provision is forethought. And when there is a genuine hard providence—a meteor landed on your business—remember the first principle above.

And last, laziness—one particular reason why many men do not provide adequately for their wives is laziness. “He who has a slack hand becomes poor, but the hand of the diligent makes rich” (Prov. 10:4). This is followed by the close second of excuse-making.

Common Sins of Wives

A very common sin is that of disrespect. God commands that a wife respect her husband (Eph. 5:33). Many wives do not read all those marriage books because they are zealous for righteousness; they read them in order to get more ammo to use on their husbands. Further, they want their husbands to love them unconditionally, but they then return their owed respect conditionally.

Second, there is resentment. While men tend to harsh bitterness, women tend to hurt bitterness. In the emotional realm, women bruise easily (1 Pet. 3:7). Some have concluded from this, falsely, that women have a right to any offense. But in Eph. 4:31-32, Paul tells us what we must do with the sins committed against us. It is as much a sin to be offended as it is to offend.

Third, a common sin is to think as the foolish women do. Many men struggle under numerous temptations for a time, only to have the wife join the dogpile. For example, Job’s wife encouraged him to let go of his integrity, to curse God and die (Job 2:9).
A fourth problem is the “little helper syndrome.” The Bible says that woman was made for the man (1 Cor. 11:8), and she was given to him to be a helpmeet (Gen. 2:20). But nowhere does the Bible say that the Holy Spirit needed a helpmeet. “Let’s see. Where can I find someone to help convict this man of his sins. . . ?”

Another is poor sexual responsiveness. Paul teaches us that one of the purposes of marriage is to provide protection against the manifold temptations out there to immorality (1 Cor. 7:2). But not only are many Christian wives not a help here, they are a positive hindrance. Remember though, the model is to be the Shulamite, and not the latest survey results in some bizarre women’s magazine.

In conservative circles, there can be the problem of pseudo-submissiveness. Many wives want their husbands to take the initiative, seize the leadership… as long as they do what the wife would have wanted them to. But see Eph. 5:24.

And last, there is carping, whining and quarreling. Solomon tells us that the contentions of a wife are an ongoing pain-in-the neck (Prov. 19:13). “But I just wanted him to hear my concerns. Just one more time.”

Surveying the Text: Zephaniah

Joe Harby on August 23, 2015

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Introduction

As with many of the other minor prophets, what we know about the author of the book is basically contained within the book. This book begins with an unusual genealogy, one which means that Zephaniah is probably the great-grandson of King Hezekiah, which would place him in the tribe of Judah. From the nature of the prophecies, we can place his ministry during the reign of his kinsman, Josiah, and this ministry was probably during the early part of Josiah’s reign. He makes reference to the “remnant of Baal” (Zeph. 1:4), and these were dealt with after the discovery of the law in Josiah’s reign (621 B.C.). Nahum and Jeremiah were more or less contemporaries.

The Text

“The Lord thy God in the midst of thee is mighty; He will save, he will rejoice over thee with joy; He will rest in his love, he will joy over thee with singing” (Zeph. 3:17).

Summary of the Text

Like the book of Joel, the emphasis here in on the “Day of the Lord” (e.g. compare Zeph. 1:14-18 with Joel 2:1-11 ). And given what we learned about the fulfillment of Joel’s prophecy on the Day of Pentecost, we should locate the final fulfillment of this book in the same way. After Zephaniah introduces himself (1:1), we can break down this short book in this way:

Proclamation of universal judgment (1:2-6);
The Day of YHWH announced (1:7-2:3);
A series of oracles against other nations (2:4-15); Judgment declared against Jerusalem (3:1-5); Judgment on the nations announced (3:6-8);
A great change is approaching (3:9-13);
God bursts into song (3:14-20).

For those who want to believe that Jehovah is not the Lord of lords and King of kings, but rather a regional and much beloved tribal chieftain, note how the voice of prophetic authority never lets this happen. The word of Zephaniah comes against Philistia, Moab,

Ammon, Cush, Assyria, and of course Judah.

The general theme works like this—hopeless corruption now, certain judgment pending, and God’s deliverance as a certainty after that. We see this in the corruptions of Israel in the Old Testament, the cataclysmic judgments that befall her, culminating in 70 A.D., followed by the times of refreshing ushered in by the Messiah of God. These times of refreshing are when we are privileged to live.

Like Wine on the Lees

“And it shall come to pass at that time, That I will search Jerusalem with candles, And punish the men that are settled on their lees: That say in their heart, The Lord will not do good, neither will he do evil” (Zeph. 1:12).

The Lord has never appreciated tepid or lukewarm men and women. The phrase “on the lees” refers to wine that has been laid down in order to settle, undisturbed. However good that might be for wine, it is not good for your soul. If you find yourself saying, “God will not do anything much, either way,” beware. The Lord is walking through Jerusalem, lamp held high, and He is looking for you.

Hidden in the Lord

The name Zephaniah means “YHWH has hidden.” Remember that Zephaniah is probably of the seed royal, and may well have been a prince at Josiah’s court. Ungodly rulers often take a dim view of the seed royal (2 Kings 11:1), and so there may be an echo of deliverance in Zephaniah’s name. Whether that be true or not, he rejoices in the fact that God does in fact know how to hide His beloved.

“Seek ye the Lord, all ye meek of the earth, Which have wrought his judgment; Seek righteousness, seek meekness: It may be ye shall be hid in the day of the Lord’s anger” (Zeph. 2:3).

Even in the day of His wrath, God loves to make distinctions. He took Noah and family into the ark, He got Lot and some of his family out of Sodom, the plagues of Egypt did not fall upon Goshen, and Jesus warned His disciples about when they should flee from Jerusalem. God judges nations—as our nation is currently under judgment—but He is always mindful of His people. Pray that you might be hidden in the day of God’s chastisements. Enjoy life here in Sherwood Forest.

One of the blessings that God offers us is this. Though we are in the midst of it, He will protect us. “A thousand shall fall at thy side, And ten thousand at thy right hand; But it shall not come nigh thee” (Ps. 91:7).

With Singing

Dawn follows the black of midnight. The darkness might be overwhelming and oppressive, but joy comes in the morning. God is a Deliverer who loves deliverance. When He accomplishes it, He sings over it, and over the people He has delivered.

“The Lord thy God in the midst of thee is mighty; He will save, he will rejoice over thee with joy; He will rest in his love, he will joy over thee with singing” (Zeph. 3:17).

Note the connection between the removal of fear and joy. In the previous verses, we see the presence of the Lord with us (3:15). God is Immanuel, and this is ours through the Incarnation. God is in our midst. Because of that, He tells us not to fear, and He follows it up with the exhortation to not have our hands be limp (presumably with fear). Why? Because the God who is with us is in our midst, and in our midst He is mighty. His presence is a saving presence, and He rejoices over us. He is content in His love; He rests in His love. He rejoices over us with singing.

Consider the magnitude of our deliverance and salvation. We are delivered—saved, purified, cleansed, put back together, sanctified, justified, made holy, grown up into maturity—to such an extent that God Himself bursts into song at the sight of us.
Is this your view of salvation? Are you preparing to be an everlasting delight to God Himself? Or do you think that at the last minute the lowest ranking scrub angel in the clean-up crew is going to drag you through the Pearly Gates with your shoelaces on fire? What do you think salvation is exactly?

This is something that God really wants us to grasp. Paul prayed this way for the Ephesians, very specifically. He said, “I . . . cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints” (Eph. 1:16–18). So when He sings, you should too.

The Covenant Home 1: The Meaning of Federal Marriage

Joe Harby on August 23, 2015

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Introduction

For various reasons, the word federal is grossly misunderstood today. But our word comes from the Latin word foedus, which means covenant. Thus a federal union, or confederated association, should be understood as one bound by covenant oaths and loyalties. As Christians who understand the importance of covenants in the Bible, we should set ourselves to understand the meaning of federal marriage. This is just another way of saying covenant marriage.

The Texts

“But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God” (1 Cor. 11:3).

“For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body” (Eph. 5:23).

The Face of Marriage Covenants

Some might want to assume that as Reformed Christians we simply have covenants on the brain, finding them everywhere in Scripture. You know, covenant peanut butter and covenant jelly. But this message is not an example of a systematic covenant theology running amok. The Bible speaks to us on this issue plainly.

The adulteress is described in Proverbs as one who forsook the companion of her youth, the covenant of her God (Prov. 2:17). The men in Malachi who complained to God about His lack of responsiveness to their prayers were told that it was because of how they treated their wives. Their wives were described as being their wives by covenant (Mai. 2:14). Marriage is described in the Bible as a covenantal institution. But much more is involved in this than just the word covenant.

The Meaning of Federal Headship

Closely related to the concept of the covenant is the idea of headship. The Bible gives us two important examples of what we might call federal headship. A covenant head is not the same thing as “a boss.”

First, consider what the Bible says about Adam. The relation that exists between us and our father Adam is a covenantal one. Because we are organically connected to him by covenant, when he sinned in the garden, we all sinned as represented in him. He sinned covenantally. “But like men [literally. like Adam] they transgressed the covenant; there they dealt treacherously with Me” (Hos. 6:7 ). And in his sin, we sinned.

We see the same thing with the second Adam. God in His mercy brought us out of sin the same way we were plunged into it. Because the sin of the first Adam condemned us, the obedience of the second Adam rescued us.

“Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many” (Rom. 5:14-15).

“And so it is written, The first man Adam became a living being/The last Adam became a life-giving spirit” (1 Cor. 15:45).

“For as in Adam all die, even so in Christ all shall be made alive” (1 Cor. 15:22 ). When we put all this together, what do we see? Both Adam and Christ are described as the representative or covenantal heads of their people. This is how our sins can be imputed to Christ, and how His righteousness can be imputed to us.

Application to Marriage

Returning to our texts, we see that the husband has a comparable relation to his wife as the one which exists between Christ and His people. This relation Paul describes as one of headship. Because marriage is a covenant union, and because the husband is the head of the wife, this means that his headship is a federal headship. He is a covenant head. We must first grasp what this does not mean. Before authority in marriage can be understood, we must get free of all our individualism. In marriage, we do not have two separated individuals, with one of them in charge. Rather, we have an organic union which is instructed not to be schizophrenic. All “macho man” foolishness is inconsistent with what is described here.

This eliminates the blame game. It means that a husband can no more blame his wife for the state of their marriage than a thief can blame his hands. As Christ assumed responsibility for things He didn’t do, so husbands should be willing to do the same for their wives. How? The place to start is in your prayers.

This sheds light on the central duty of husbands, which is to love as Christ loved the Church. For many Christians this simply means that Christ loved the Church “a lot” and that husbands should strive to do the same. But what it means is that husbands should love their wives federally, the way Christ loved the Church. We may begin to point out what this means, but there will always be far more than this.

A husband’s love should seek to be efficacious love—Christ loved the Church in a way which transformed her. He should embody an incarnational love—Christ’s love for His

Church was literally embodied in His sacrificial life. He seeks to display a responsible love—Christ took on all the sins of His people, And last, it is an instructional love— Christ washes His Church with the Word, as should husbands.