Old Testament Archives - Page 102 of 142

Surveying The Text: Joel

Joe Harby on April 26, 2015

Introduction

The occasion of this prophecy was a swarm of locusts that devastated the land of Judah. That was a true disaster that was a portent of another follow-up disaster, an invading Gentile army. Joel calls upon the people of God to repent, and promises them true restoration if they do so. Part of his description of all this contains a prophecy of the day of Pentecost, which shows that God will in fact bring that repentance about. God invites Israel to repent, and promises that same repentance.

The Text

“And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: For in mount Zion and in Jerusalem shall be deliverance, As the LORD hath said, And in the remnant whom the LORD shall call” (Joel 2:32).

Summary of the Text

The reason for this great judgment was that the religious life of Judah had become external only, and therefore degenerate. The judgment falls on their ability to worship God ( Joel 1:9, 13-14, 16). They are called to worship God in response ( Joel 2:15-16), but they are pointedly told to refrain from mere externalism. “And rend your heart, and not your garments, and turn unto the LORD your God: For he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil” ( Joel 2:13).

Judgment comes on Judah in waves. The first is the locust swarm ( Joel 1). The second chapter may be a particularly vivid description of that same locust swarm, or it may be that the locusts were a precursor to an advancing army. In other words, in the expression of one sage, the first chapter was a statement that things were going to get a whole lot worse before they got worse.

But in the middle of the second chapter, God invited His people to repent, and by the end of that same chapter, He promised that they would in fact do so. In the third chapter, God promised vengeance on the nations that had come against His people, and He declared that He would then bless His people with great prosperity.

Decreation Language

The New Testament teaches us how to understand and interpret the language of the Old. In this passage of Joel (2:28-32), we are told that the restoration of God’s people is going to be striking—when the Spirit is poured out on all flesh, their sons and daughters will prophesy. Old men will dream dreams. Young men will see visions. But this is described in language that seems to go far beyond people speaking in tongues in the street. No, there will be wonders in the heavens. On the earth, there will be blood and fire and billows of smoke. The sun will be turned to darkness, and the moon will become blood.

All this will happen before the great and dreadful day of the Lord.

So when the inhabitants of Jerusalem were wondered if the first disciples had been drinking too much, Peter gives them a reason for doubting that—it was too early in the morning for it—and then goes on to say that this whole section of Joel was talking about the day of Pentecost. The New Testament tells us that this apocalyptic vision was fulfilled then, there.

But everywhere else such language occurs (Is. 13: 10; 34:4; Ez. 32:7; Amos 8:9), some kind of cataclysmic judgment is in view, which means that the 70 A.D. judgment on Jerusalem by the Romans may be lumped together with the prophecy about Pentecost. This is particularly the case if you couple Paul’s citation in Rom. 10:11 with his use of Is. 28:11 in 1 Cor. 14:21. Tongues were a precursor, a foretaste of what was to come, and it was a sign of judgment for unbelievers. If you will not understand precept on precept, then maybe you will understand when your streets are filled with soldiers speaking another language.

The passage concludes with the promise that everyone who calls on the name of the Lord will be saved, and so Peter goes on to invite them all to do just that.

Jesus is Jehovah

But much more is involved than learning how to interpret current events with a set of apocalyptic glasses. All of this is ultimately about who Jesus is. Jesus was declared with power to be the Son of God by His resurrection from the dead (Rom. 1:4), and after His ascension into Heaven, He was granted universal rule and authority. He was given an iron rod, and the first city He smashed with it was the city of Jerusalem (Ps. 2:9). This meant that the men who condemned Him would see this judgment with their eyes (Mark 14:61-64).

In the Hebrew of Joel 2:32, we are told that everyone who calls on the name of YHWH will be saved. YHWH was the covenant name of Almighty God, Maker of Heaven and earth. God had revealed Himself to Moses in a special use of YHWH (Ex. 6:2-3). In that passage, He is God Almighty, but He also has the name YHWH. So according to Joel everyone who calls on the name of YHWH will be saved.

Our pronunciation of Yahweh comes from the use of the consonants of YHWH, and the vowels of Adonai, another name for God. Our English Jehovah comes to us via a similar route. Somewhere along the line, the Jews became wary of saying this name for God, and so no one really knows how the name was originally pronounced. Fortunately, it does not matter because the translators of the Septuagint rendered YHWH as kurios, and the apostle Paul does the same thing in Romans 10. This shows that God is not particular about His name in translation.

More important is the identity of this God. In Romans 10, Paul insists that the fundamental Christian confession is that Jesus is Lord (Rom. 10:9). Everyone who trusts in Him will never be put to shame (Rom. 10:11; Is. 2816). Everyone who calls on the name of the Lord [kurios] will be saved. This is our faith; this is our life.

Surveying the Text: Hosea

Joe Harby on April 19, 2015

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Introduction

Apart from what we can glean from the book itself, we do not know a lot about the prophet Hosea. He was a prophet from the north, and the hard date we can gather from Hosea 1:4 means that his ministry was around 743 B.C. The theme of the book is Israel’s unfaithfulness to YHWH as typified by Gomer’s infidelity to Hosea. The problem, simply stated, was that Israel did not know their God (Hos. 4:1, 6, 14; 8:2-3). We have, in turn, vivid descriptions of infidelity, consequences, and restoration.

The Text

“Come, and let us return unto the LORD: For he hath torn, and he will heal us; He hath smitten, and he will bind us up. After two days will he revive us: In the third day he will raise us up, And we shall live in his sight. Then shall we know, if we follow on to know the LORD: His going forth is prepared as the morning; And he shall come unto us as the rain, As the latter and former rain unto the earth” (Hosea 6:1–3).

Summary of the Text

The sin that is expressly dealt with elsewhere in Hosea is assumed here. In order to return to the Lord, you have to have departed from Him (v. 1). And when we depart from the Lord, He chastises. Here it is expressed as a tearing or smiting. Where He has torn, He will heal. Where He has smitten, He will bind up (v. 1). There is then a glimpse of the coming resurrection. Christ was raised on the third day, and so also will we be raised on the third day (v. 2). Having been raised, we will live in His sight. In that condition of having been raised to life again, we will follow on to know the Lord. The blessing will be like morning, and like lifegiving rain to the earth (v. 3).

A Key Note of Scripture

“For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings” (Hos. 6:6). When Jesus was ministering to IRS men and courtesans, He was challenged on the point by the fussers (Matt. 9:11). When you consider how biblical His adversaries wanted to be, His response had a really sharp edge. “But go and learn what this means” (Matt. 9:13). Wanting to be teachers of the law, the Lord’s adversaries had missed the foundational rudiments—the deep footings for God’s building are made entirely out of mercy. He says something similar a few chapters later when the Pharisees were being persnickety about the disciples picking grain on the Sabbath (Matt. 12:7). There He says something like if you only knew what you were talking about . . .

The problem with hardliners is not that they see the hard edge of God’s judgment on sin. There are plenty of passages in Hosea that could be culled to create a portrait of an unsympathetic God. But this would be to miss the whole point of the whole thing. “I desired mercy . . .” Hardliners separate truth from mercy, which becomes untrue.

Sentimental saps separate mercy from truth, which becomes hard and unkind.

“By mercy and truth iniquity is purged: And by the fear of the LORD men depart from evil” (Prov. 16:6).

New Testament Commentary

We see in a number of places how the New Testament writers are drawn to this book.

The judgment pronounced on the rulers of Samaria (Hos. 10:7) is taken up by the Lord and applied as a lament for the residents of Jerusalem (Luke 23:30). Hosea then describes the Exodus in a way that shows us that Christ is the true Israel (Hos. 11:1; Matt. 2:15), the final Israel, the complete Israel.

Near the conclusion of the book, Hosea gives us a great promise of redemption and his language is picked up by the apostle Paul in his great chapter on the resurrection (1 Cor. 15:55). “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: Repentance shall be hid from mine eyes” (Hos. 13:14).

If you put these three passages together, you can see the trajectory of all of redemptive history. The apostate nation of the northern kingdom of Israel was a stand-in for all the infidelity throughout the time of the old covenant, culminating in the destruction of Old Israel. We see that God does in fact judge sin, and that He plays hard ball. At the same time, we see that God does not level Old Israel without creating, in a glorious way, a New Israel. That New Israel is the Lord Jesus Himself. He comes up out of Egypt as a baby, He is baptized, He is in the wilderness for forty days, He invades the land of Canaan. And, at the end of the process, just like Israel, He dies. But, unlike Israel, He comes to life again. And this is the last of these three prophecies. Death, where is your victory? Grave, what destruction can you have?

Not My Kid

Hosea had a son, a daughter, and then another son. They were given names that indicated the deep trouble Israel was in. Jezreel meant God will scatter. Lo-Ruhamah meant no compassion, and Lo-Ammi meant not my people. But however deep the trouble Israel was in, God’s mercy ran deeper still. Paul quotes Hosea 2:23 to show God’s kindness to the Gentiles, and then quotes Hosea 1:10 to show His kindness to the Jews.

“What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in [Hosea], I will call them my people, which were not my people; and her beloved, which was not beloved” (Rom. 9:22–25).

There are in fact vessels of wrath. There are in fact vessels of mercy. But go and learn what this means . . .

On Christian Disobedience #1

Joe Harby on April 12, 2015

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Introduction

The state is the great idol of modernity, and so of course Christians have to think through what things are lawful to render to Caesar and what things are not. This week we will consider the nature of our problem—the corruption of the system and the corruptions of those who oppose it. The next installment will address civil resistance in the Bible (Ehud, Gideon, Paul, Peter, David, el al.). But we must also remember civil submission in the Bible, and so passages like Romans 13 will be considered after that. Next, we will review an aspect of this subject infrequently considered, which is the nature of “established authorities” and the meaning of common law. The week after we will address common problems of conscience among Christians—Social Security taxes, registering for the draft, building inspectors, EPA regulations, licenses, and so forth. And last, we will look at the only possible solution to our civil woes, which is the genuine reformation of the Church. Any call for societal transformation must begin in the household of God.

The Text

“O Lord God, to whom vengeance belongs—O God, to whom vengeance belongs, shine forth! Rise up, O Judge of the earth; render punishment to the proud. Lord, how long will the wicked, how long will the wicked triumph?. . . Shall the throne of iniquity, which devises evil by law, have fellowship with You? They gather together against the life of the righteous, and condemn innocent blood” (Ps. 94:1-3, 20-22).

The Corrupt System

The Bible does recognize what we might call de facto rule. But the Bible also teaches the concept ofmoral legitimacy. “It is an abomination for kings to commit wickedness, for a throne is established by righteousness” (Pr. 16:12 : cf. 20:28; 25:5; 29:14). And so where do we stand? Here is just a brief review.

Abortion—since Roe v. Wade, we as a nation have maintained, for a full generation, that the dismemberment of an infant in the womb is morally legitimate. But the Bible says that murder is evil and defiles a land (Ex. 20:13; Num. 35:33- 34), and that the unborn in a just society are to have full legal protection (Ex. 21:22-25).

Moral filth exalted—from pornographic and federally-funded “art,” to twisted sex ed courses, to sodomite “marriages,” to vile behavior tolerated by our leaders, our culture defies God (Rom. 1:28-32 ). And so we as Christians must defy the culture.
Hatred of the truth—from the central lie of our government school systems—that the living God is, at best, irrelevant— to the lying ways in which we handle the law, wanting it to be as slippery as our hearts, we have turned from truth. “How can you say, ‘We are wise, and the law of the Lord is with us’? Look, the false pen of the scribe certainly works falsehood. The wise men are ashamed, they are dismayed and taken. Behold, they have rejected the word of the Lord; so what wisdom do they have?” (Jer. 8:8-9)

Bogus crusades—because we will not learn our morality from the law of God, we find ourselves inventing our own lists of things to be indignant about, including, but not limited to, tobacco, sexism, wine and beer, climate change, and the history of western Europe. But remember the words of Mark 7:9.

In summary, our modern rulers cannot be dismayed when we deny that they have moral legitimacy, because they want to insist that in the final analysis, there is no such thing a moral legitimacy. And so the preachers of the Word of God can have only one thing to say to such wickedness in high places (Is. 5:20-21).

The Corrupted Opposition

It would be wonderful to be able to say that the corruption in our centers of power has nothing to do with us, but God gives rulers in order to chastise a people. “Righteousness exalts a nation, but sin is a reproach to any people” (Pr. 14:34).
The state of the church—how can we expect the civil magistrate to conduct his affairs according to the Word of God when the church won’t conduct her affairs according to the Word of God? Consider the importance of salt in Matt. 5:13-16.

The idol of personal comfort—why do we yell when they want us to pay for the privileges we greedily accept? “I spoke to you in your prosperity, but you said, ‘I will not hear.’ This has been your manner from your youth, that you did not obey My voice” (Jer. 22:21). If you hear the word of righteousness when you are not afflicted, you do well. Lack of preparedness—when we are finally provoked to action, it is foolish and ill- considered action because of our prior sloth (1 Chr. 12:32). The school of resistance to lawless thrones is the same as the school of submission to the Lordship of Christ within the church. And this school is not a three-week course.

Judgment or Mercy

We serve the living God, the Holy One of Israel. He never changes; His attitude toward sinful nations is always the same. His wrath is visited upon all who defy Him, those who walk along spitting at the very clouds. The only way to flee from God is to flee to God. The only way to flee to God is through His Christ, our Lord Jesus.

The Politics of Sodomy IV: Remember Lot’s Wife

Joe Harby on March 22, 2015

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Introduction

How do we as individuals respond to the situation we find ourselves in? How can we be faithful in our generation? These very practical questions, and they require answers that are equally practical. What are we to do? How are we to live?

The Texts

“And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom. But the men of Sodom were wicked and sinners before the LORD exceedingly” (Gen. 13:10-13)

“And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways” (Gen. 19:1-2).

“Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. But his wife looked back from behind him, and she became a pillar of salt” (Gen. 19:24-26).

“Remember Lot’s wife” (Luke 17:32).

Overview

The outline of the story goes this way, and it is a story that the Lord Jesus commanded us toremember. When Abraham and Lot came into conflict through their herdsmen, Abraham gave Lot the first choice on which land he could have. Lot made that choice on carnal principles (seeing the main chance), and he took up residence near Sodom. The men there were already renowned for their wickedness. In our next passage, Lot is living in Sodom, and he knows what a foul place it is. He tries to get the angels to stay with him for the night, and be on their way first thing in the morning. When the judgment finally fell, even that was inadequate evidence for Lot’s wife, and she looked longingly back at all the malls and restaurants, and she was destroyed. Remember her, Jesus said.

Review

Cultures fall apart in the pattern described in the Scriptures, and they do so exactly. Because we have rejected God, He is rejecting us, and the latter is far more important than the former. The end of this process is sodomy in the public square. And in the conflict that surrounds this, neutrality is an impossibility. All of us must either gather or scatter, and we cannot evade the force of this by making Christ the Lord of an invisible “spiritual” world. Thinking rightly about this means that we will avoid carnality in our motives for the fight—but we can never avoid obedience (or disobedience) in the material realm. Moreover, all of the physical realm is involved. But with all this as a foundation, we do need direction.

Worship is Always Central

Every Lord’s Day, we have the privilege of entering into the heavenlies, and we there glorify the name of Jesus Christ (Heb. 12: 22, 28-29). We do this in Christ, in the heavenlies (Eph. 1: 18-21). We then ask God to glorify the name of Jesus Christ on earth as it has been glorified in heaven (Matt. 6:10). And what this means is that that corporate worship, offered in faith and biblically ordered, is a battering ram in the hands of the saints of God. Moreover, this is our only battering ram, and we must not put it down to throw our wadded up paper balls at the fortress turrets. There are many consequences to the overthrow of the unbelieving fortress—economic, political, cultural, artistic, and so on. But the spoils of battle are not our weapons of battle. That is what we are fighting over, not what we are fight with. But also remember that “faith” and “trust” don’t mean air guitar.

Small or Great

The 115th Psalm is full of glorious encouragement on this subject. Among other things is the assurance that God will bless us, He will bless us and our children, and He promises to do this whether we are “small or great.” “He will bless them that fear the LORD, both small and great” (Ps. 115: 13). This means that in the eyes of God there is no such thing as an “out of the way” place. Andthis means that in order to “do something” constructive you do not have to wait. You have an audience now with the Most High King. His eyes are on the sons of men. And what does He see?

Husbands and fathers living sacrificially? Unmarried Christians faithfully serving in their communities? Children learning the meaning of loyalty and obedience? Wives respecting and honoring their husbands? A community of Christians characterized by sharing meals in one another’s homes, because they love one another? God will bless this, whether small or great, and whether or not the Supreme Court ever heard of it.

Divided Loyalties

Precisely because we are not gnostic, we must have multiple loyalties, and no two of us can have exactly the same ones. But these must be hierarchical loyalties, biblically ordered and ranked. If they are lined up side-by-side, then the name for this is “divided loyalties” or “idolatry” for short.

The only loyalty that we all may hold in common absolutely is our loyalty to the triune God, and every other loyalty must self-consciously be subordinated to it. Currently, the open competitor to this is the State that would be God. Because things aren’t what they used to be, we need to deal with all our liturgical idols (including the civic ones). This means placing the Apostles’ Creed over the Pledge of Allegiance. Or altering the Pledge to say “the triune God” or the “Lord Jesus Christ” instead of the current generic “God.” This is just an example, but if we do not commit ourselves to our Trinitarian loyalties, we are not remembering Lot’s wife, and we are slowly being conformed to the world around us, just as she was (Rom. 12:1-2).

Surveying the Text: Song of Solomon

Joe Harby on March 1, 2015

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Introduction

As we consider the Song of Solomon, or Song of Songs, there is much of spiritual value that we can gather from it, even though we might not grasp the overall narrative thread. This intensely emotional and very erotic love poem is very much like the way of a man with a maid—everybody knows what is going on, and nobody quite knows what is going on.

The Text

“There be three things which are too wonderful for me, Yea, four which I know not: The way of an eagle in the air; The way of a serpent upon a rock; The way of a ship in the midst of the sea; And the way of a man with a maid” (Prov. 30:18–19).

Literary Options

Interpretations of this book are legion, but there are three main options to choose from. The first is to take the book allegorically. This is what the ancient rabbis did, and is part of the reason the book managed to be included in the canon of Scripture—that, and Solomon’s authorship. The rabbis waxed eloquent about Yahweh’s love for Israel, and Christians, not to be outdone, were fully their match on Christ’s love for the Church. But this, obviously, can sometimes get out of hand—consider the rabbi who thought that the Shulamite’s belly, compared to a heap of wheat, represented the Great Sanhedrin. Or the Christian interpreter who thought her two breasts represented the Old and the New Testaments. In 550 A.D., one church council forbade any interpretation that was not allegorical. But sometimes the best hermeneutical move is to put your head between your legs and breathe into a paper bag.

The second option is to interpret the book as a dramatic representation. This option divides into two groups—one which holds it to be a love poem between Solomon and one of his brides, and the other taking it to be a three-way drama—Solomon wooing the Shulamite, with the Shulamite remaining faithful to her shepherd lover back home.

The third option, and the one I commend, is to take it at face value for what it is, a related series of intense erotic poems, which also have typological significance. With typology, it is easier to maintain the straightforward meaning of the type, while understanding the role of the antitype. With allegory, it always tends to go straight to the “real meaning” up in the sky somewhere. But typology takes in a larger meaning, without doing violence to the text. If every marriage represents Christ and the Church (Eph. 5:23-33), then surely this marriage, contained in the pages of Scripture, should represent it as well.

Speaking of Marriage . . .

Some people like to pretend that this is not a married couple, but that is plainly contradicted by the text. He refers to his lover clearly as his bride several times (Song 4:8-12; 5:1). And this is very important, as we shall see later.

The Goodness Of . . .

We don’t want to limit it to just these things, but as we consider the value of the Song of Songs, we learn, or should learn, of the goodness of certain gifts from God.

First, the goodness of marital love. God approves of sex. He invented it. And He did not do so as an afterthought, or postscript, or footnote. The establishment of mankind, male and female, is found at the crown of the creation week, and it is here that the image of God is fully displayed (Gen. 1:27). In our text from Proverbs, we see that no one fully understands the way of a man with a maid, and we also see from Ephesians that the way of a man with a maid is a “great mystery.” But you don’t need to understand all the ramifications to know that it is good. And recall that when the serpent broke into the garden, notice that he did so in order to attack the crown, to steal the crown, to dishonor the crown of all creation. Perhaps, when it comes to our marriages and sexual lives, we ought to be more protective than we are.

Second, we learn the goodness of natural dominion, the goodness of gardens. The Song of Songs is crammed full of pastoral images, and these images are not primarily about natural wilderness(although there is some of that), but rather about nature tamed. The images include fountains, gardens, orchards, vineyards, and so on. The lovers can have a tryst in a forest room (1:16-17), or in lush gardens (6:2-3), or under an apple tree (8:5). In contrast, while urban settings have their grandeur, they are also more threatening or foreboding.

And third, we can see the goodness of poetry and metaphor. This book is filled with imagery—similes and metaphors abound, and the poetic concentration in this book is intense. The Song of Songs is not just about erotic intensity; by example it declares the goodness of poetic intensity. The mundane and pedestrian approach—that which would traffic in such sentiments—is given the back of the hand. “Many waters cannot quench love, neither can the floods drown it: If a man would give all the substance of his house for love, it would utterly be contemned.” (Song of Solomon 8:7).

The Ultimate Point

Marriage is not the gospel, just as sermons are not the gospel. But marriage is intended to declare and exhibit the gospel, just as a sermon is supposed to do the same thing. Marriage is not the gospel, but marriage lived out as it ought to be lived out is most certainly a carrier.

The man initiates and the woman responds. The man bows and the woman curtsies. The man loves and the woman respects. The man gives and the woman gives back, thirty, sixty and one hundred fold. The man dies and the woman rises. The man gives and the woman glorifies. And in all this the gospel is enacted and declared. Christ has a bride, and it is through this that we can plainly see the nature of the gospel.