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Herod (Profiles in Christmas #2)

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THE TEXT

Psalm 2

HEROD THE GREAT

The story begins with Herod the Great in Matthew 2. Herod, who is not really Jewish, is appointed King of the Jews in 40 BC. He is famous for his building projects, but even more so for his blood-thirsty greed. Herod dies in 4 BC and his kingdom is divided between three sons.
Herod has at least 10 wives, the more important are listed here.

Mariamne 1 – Is married for her family connections. She has several children, but her first son is Aristobulus, who Herod kills in 7 BC.
Mariamne 2 – Is the daughter of one of the High Priests. She has Herod Phillip, who is the unfortunate first husband of Herodias.
Doris – Herod’s first wife, who is let go. She has Antipater, killed by Herod in 4 BC.

Malthace – A Samaritan woman who has Antipas and Archelaus. They take over Galilee and Judea respectively after Herod’s death.
Cleopatra (of Jerusalem) – She has Phillip the tetrarch who takes over Herod’s northern lands after his death.

HEROD ANTIPAS

The curses on unfaithfulness last for three to four generations and we see them do this with Herod. Herod’s kingdom was divided between three sons. One of whom we hear about in the Gospel of Mark (Mark 6:14-29). We meet this same Herod a little bit later in the Book of Luke as Pontius Pilate learns that Jesus was from Galilee (Luke 23:6-12).

HEROD AGRIPPA

Antipas later has his kingdom stripped from him and his territory is given to Herod Agrippa, his nephew and the son of Aristobulus, Mariamne’s son killed by Herod the Great in 7 BC. We first hear from Agrippa in Acts 12

DRUSILLA, BERNICE, AND AGRIPPA II

Herod Agrippa had three children who we hear more from later on. In Acts 24:24 we run into Drusilla, Agrippa’s daughter, Herod the Great’s great grand daughter. Paul is handed over to Festus who needs help writing the charges against Paul and requests the aid of Agrippa, the previous Agrippa’s son. This new Agrippa shows up with Bernice, Acts 25 & 26, his sister and hears Paul out. Agrippa, though rattled by Paul’s testimony, remains hard hearted and helps Festus send Paul off to Ceasar (Nero) where he eventually will be martyred.

CONCLUSION

Herod’s story offers us a perfect example of what the conflict between the seed of the woman and the seed of the serpent really looks like. This story is going on all around us right now, but must be seen with the eye of faith.

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Give Thanks By Faith

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THE TEXT

Then on that day David delivered first this psalm to thank the Lord into the hand of Asaph and his brethren. Give thanks unto the Lord, call upon his name, Make known his deeds among the people. Sing unto him, sing psalms unto him, Talk ye of all his wondrous works. Glory ye in his holy name:Let the heart of them rejoice that seek the Lord. Seek the Lord and his strength, Seek his face continually. Remember his marvellous works that he hath done, His wonders, and the judgments of his mouth; O ye seed of Israel his servant, Ye children of Jacob, his chosen ones. He is the Lord our God; His judgments are in all the earth. Be ye mindful always of his covenant; The word which he commanded to a thousand generations; Even of the covenant which he made with Abraham, And of his oath unto Isaac; And hath confirmed the same to Jacob for a law, And to Israel for an everlasting covenant, Saying, Unto thee will I give the land of Canaan, The lot of your inheritance; When ye were but few, Even a few, and strangers in it. And when they went from nation to nation, And from one kingdom to another people; He suffered no man to do them wrong: Yea, he reproved kings for their sakes, Saying, Touch not mine anointed, And do my prophets no harm. Sing unto the Lord, all the earth; Shew forth from day to day his salvation. Declare his glory among the heathen; His marvellous works among all nations. For great is the Lord, and greatly to be praised: He also is to be feared above all gods. For all the gods of the people are idols: But the Lord made the heavens. Glory and honour are in his presence; Strength and gladness are in his place. Give unto the Lord, ye kindreds of the people, Give unto the Lord glory and strength. Give unto the Lord the glory due unto his name: Bring an offering, and come before him: Worship the Lord in the beauty of holiness. Fear before him, all the earth: The world also shall be stable, that it be not moved. Let the heavens be glad, and let the earth rejoice: And let men say among the nations, The Lord reigneth. Let the sea roar, and the fulness thereof: Let the fields rejoice, and all that is therein. Then shall the trees of the wood sing out at the presence of the Lord, Because he cometh to judge the earth. O give thanks unto the Lord; for he is good; For his mercy endureth for ever. And say ye, Save us, O God of our salvation, And gather us together, and deliver us from the heathen, That we may give thanks to thy holy name, And glory in thy praise. Blessed be the Lord God of Israel for ever and ever. And all the people said, Amen, and praised the Lord (1 Chronicles 16:7–36).

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How to Fight Sin (CCD)

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INTRODUCTION

The title of this message is “How to Fight Sin,” but maybe the more complete title would be something like “How to fight that sin that keeps coming back and scaring you.” I’m thinking here about the occasional angry outburst, a significant lustful collapse, drunkenness, or emotional meltdowns. Where do those sins come from and what can be done to actually defeat them?

THE TEXT

“Who can understand his errors? Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Ps. 19:12-14).

SUMMARY OF THE TEXT

The psalmist asks a very relevant question for all times: Who can understand why we sin (Ps. 19:12)? Why do we do those things that in our sane moments we really don’t want to do? What follows is David’s answer to that question, and his answer is that generally speaking there is a three step process that consists of secret faults, presumptuous sins, and great transgressions (Ps. 19:12-13). The psalm ends asking for particular deliverance for the first two: secret sins of the heart and presumptuous sins of the mouth, looking to the Lord as His rock and redeemer (Ps. 19:14).

GREAT TRANSGRESSIONS

People do not generally get up one more when the sky is blue and the birds are singing and decide to ruin their lives. Great transgressions do not come out of nowhere. Adultery, murder, grand theft auto all generally take some warming up to. And David says that the warm up is secret faults and presumptuous sins. If great transgressions are the overgrown garden, it takes some diligent ignoring of secret faults and presumptuous sins to get there. In Romans 1 it says that God gives people over to uncleanness and vile affections because they were not thankful for God their Creator (secret faults) and began worshiping parts of creation rather than the Creator (presumptuous sins). Likewise, it says in Proverbs 22:14: “The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.” Putting this together: it is not the case that a man can be walking faithfully with God and one day (out of the blue) fall into adultery. Nor is it merely the case that you shouldn’t commit adultery merely because then you would likely fall under God’s judgment; rather, you fall into great transgressions because you are already under God’s judgment. Adultery and homosexuality are the judgments of God.

But many Christians find themselves sometimes coming right up to what seems like the very precipice of great transgressions. Maybe you struggle with angry outbursts from time to time, or drunkenness, or lust, or lies, or emotional melt down, and by God’s grace you are caught or you are convicted and repent, but then you look at yourself in the mirror and you wonder: how did I get here (again)? And you really hate the sin and you do well for a while and then (what feels like) out of the blue, you stumble and fall into it again. Where does that come from? The Bible says it comes from being lax about your secret faults and presumptuous sins.

SECRET FAULTS & PRESUMPTUOUS SINS

Secret faults may be sins you are sincerely completely unaware of: “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Ps. 139:23-24). We are sinful people, and even after conversion, it’s still in our flesh and we need to ask God to continue cleansing us. But secret faults are also more commonly secret in the sense that they are in our heart and mind and virtually unnoticeable to anyone else. These may be wrathful thoughts or feelings or words under our breath, envy or covetousness or lust, resentment or bitterness, or anxiety or worry or fear. And the key thing here is these thoughts going unconfessed.

Presumptuous sins are words or actions that are sinful that you make peace with. Usually you make peace with these sins because they are socially acceptable (everyone does it), or at least they are common enough for people to assume the best. This may be complaining about homework or inflation or your kids or your parents. This may be biting or harsh criticism or correction of family members. This may be foul language or cursing or lax entertainment standards (music, movies, shows). And David’s prayer is specifically that these presumptuous sins might not have dominion over him. When they begin to rule in a person’s life – that is, go unconfessed, you are walking in pride, and that kind of pride goes before a fall (Prov. 16:18).

CONCLUSIONS & APPLICATIONS

The Bible is extremely clear that the way to kill sin is by confessing it: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:9). And one of the most wonderful parts of that promise is the word “all.” We confess the sins we know about, and God cleanses us from all unrighteousness, including all the secret faults we don’t know about. But this confession must be to God and to whomever else we have sinned against. This is how you kill sin.

The message of these verses in Ps. 19 is that if you want to stop coming up to the edge of great transgressions, kill the secret faults and presumptuous sins when they are little and rare. If you want a clean garden and clean heart, confess your sins when they are tiny specks of green poking out of the ground, rather than waiting for them to be giant spikey poison weeds.

It’s striking that David closes this meditation with a prayer that God would make his words and meditations pleasing in God’s sight in the name of the Lord His “rock and redeemer.” Rock is clear enough: it refers to strength, a foundation, a fortress, a defense. But you should not miss that the word here for “redeemer” is the same word used for the redeemer who would avenge murder or who might buy a relative’s freedom who had been sold into slavery for debts, or who most famously, like Boaz, married and provided for Ruth, her kinsman-redeemer.

David’s ultimate trust is in God who is both our rock and nearest relative, closest friend. And we who know Jesus have come to know this even more truly. Jesus, what a friend for sinners.

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The Lord Gives Victory

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INTRODUCTION

You don’t really have to remind American Christians that we are sliding down a slippery slope. We all sense that the wheels are coming off. It is an easy time to be a defeatist and an escapist. But Scripture won’t let us curl up in the corner. It will not let us freeze up and wait for Jesus to return and beam us up out of our present day Sodom. “But,” someone says, “there are giants in the land.” Yes, indeed there are. And remember how it went for Israel in the wilderness when they refused to go conquer those sons of Canaan.

Our retreatism is not fruit of our humility, “Well, I just have to know my limitations. I’m simply to weak for that fight.” That’s not meekness talking. That is unbelief. God has shown us this message many times: When Christ takes the throne, he rules. When he takes the throne, he advances his kingdom. And we must offer ourselves freely in the day of his power (Psalm 110:3). 

Today is the day of his power. Christ does now what David did in our passage. David ascended to the throne only a few chapters before in the book of Samuel. Now he conquers from that throne. Likewise, Christ has ascended to His heavenly throne. And now he rules victoriously from that throne.

THE TEXT

And after this it came to pass, that David smote the Philistines, and subdued them: and David took Metheg-ammah out of the hand of the Philistines. 2 And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so the Moabites became David’s servants, and brought gifts.

3 David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates. 4 And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the chariot horses, but reserved of them for an hundred chariots. 5 And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men. 6 Then David put garrisons in Syria of Damascus: and the Syrians became servants to David, and brought gifts. And the Lord preserved David whithersoever he went. 7 And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem. 8 And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brass.

9 When Toi king of Hamath heard that David had smitten all the host of Hadadezer, 10 then Toi sent Joram his son unto king David, to salute him, and to bless him, because he had fought against Hadadezer, and smitten him: for Hadadezer had wars with Toi. And Joram brought with him vessels of silver, and vessels of gold, and vessels of brass: 11 which also king David did dedicate unto the Lord, with the silver and gold that he had dedicated of all nations which he subdued; 12 of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah. 13 And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.

14 And he put garrisons in Edom; throughout all Edom put he garrisons, and all they of Edom became David’s servants. And the Lord preserved David whithersoever he went.

15 And David reigned over all Israel; and David executed judgment and justice unto all his people. 16 And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud was recorder; 17 and Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests; and Seraiah was the scribe; 18 and Benaiah the son of Jehoiada was over both the Cherethites and the Pelethites; and David’s sons were chief rulers (2 Samuel 8 KJV).

SUMMARY OF THE TEXT

Let’s consider a survey of the text. Verse 1 tells us that David’s victories occurred “after this.” That is, after the covenant that God made with David. God covenanted David a sure house and kingdom. The “after this” reminds us that God fulfills His promises. We’re not presuming Christ’s conquest. We have blood bought covenant promises undergirding our confidence.

The structure of David’s victories is important. There are four groups and four directions to his victory. David defeated the Philistines who dwelt to the West of Jerusalem (v. 1). He defeated Moab who dwelt to the East of Jerusalem (v. 2). He conquered Hadadezer and his army who dwelt to the North (v. 3-10). Then, smote Edom who dwelt to the South (v. 13-14). David is victorious North, East, South, and West.

In this conquest, he fulfills what God promised to Abraham all the way back in Genesis 15:18—”Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” David recovered the border at that river Euphrates (v. 3). The Promised Land was being filled as God said it would be.

The language throughout David’s victories is also important. We’re told repeatedly that David smote his enemies (v. 1, 2, 3, 9, 10, 13). He was on the offense, not back on his heels.

As David struck down his enemies, kings were subdued, some through conquest and others like Toi through wise gifts (v. 9). David dedicated the spoils of his victory to the Lord (v. 11). And he secured his territory with garrisons (v. 6, 14). The result of David’s conquest was peace. He administered judgment and justice to all the people (v. 15). The list of his officials illustrate a well-ordered kingdom (v. 16-18). The victory was undeniable. And from where did it come? Twice we hear the vital answer to that question: “The LORD preserved David” (v. 6, 14).

David is a type of Christ who fulfills the promise of a kingdom. Christ is the antitype. As he fulfills the promise of his kingdom, he smites the enemy, spreads godly dominion, and receives riches and honor.

SMITES THE ENEMY

When Christ brings his kingdom on earth, his enemies are struck down. He said himself that he did not come to bring peace, but a sword (Matthew 10:34). He has been doing this kind of thing from the beginning. God put enmity between the seed of the woman and the seed of the serpent. He sent plagues on Pharaoh in Abraham’s day. He did the same in the days of Moses. He struck down great kings like Chedorlaomer and Og the king of Bashan’s land. We should learn the pattern so that we don’t cower when we face the enemy. All of the Goliaths will fall.

The point is not first to us as an individuals, but to Christ and his covenant people. That includes us as individuals. But it does not center on us as individuals . . .

SPREADS GODLY DOMINION

Christ has ascended to the throne to usher in his kingdom. And this does not simply mean the destruction of sin, death, and the devil. It also means the spread of godliness and peace. God breaks the bow, shatters, the spear, and makes wars to cease (Psalm 46:9). King David, at the end of his life, said, that when one rules in the fear of God he dawns on others like the rising sun on a cloudless morning. The people under such leadership grow like the green grass springing up after rain (2 Samuel 23:3-4).

When Hadadezer and the Edomites were struck down, godly rule took their places. “David executed judgment and justice” (v. 15).  The divine-law of Jerusalem was extended North, East, South, and West. So it is with Christ’s present rule from his heavenly throne. The spread of this godly dominion is multi-faceted . . .

RECEIVES RICHES AND HONOR

One of the chief lies of the woke nonsense is “to the victor goes the shame.” But this, of course, is an attempted reversal of the very nature of reality. The victor receives honor. We honor the face of the old man (Leviticus 19:32). The woke lie would have you shame the old man. It would have you call up, down; and down, up. But both the Bible and the world tell a different story. David conquered and he received riches and honor. The Syrians brought David gifts (v. 6). David took shields of gold from Hadadezer’s servants (v. 7) and brass from his the cities (v. 8). King Toi sent David silver, brass, and gold (v. 10). Verse 13 says David made a name for himself after striking down 18,000 Syrians. This was a fulfillment of God’s promise in the previous chapter that he would make David a great name (2 Samuel 7:9).

We live in a time where no one wants anyone to have any crowns. If one has a crown, then all must have a crown. This sentiment includes checking any crown you have at the door before you come in. This is the spirit of the age and it is the spirit of the enemy. You are not supposed to check your crown at the door, you are supposed to bring it in and cast it down before the throne of the Lamb.

Whatever your particular honor or riches (and there are many forms), honor Christ with your honor and be rich to Him with your riches. We are here at this assembly of worship to do just that. We offer up to God our praise, our very lives as a living and holy sacrifice. We will go from this place to work for Him this week, and return again next Sunday to sacrifice and dedicate what we are and have to him once more.

Why do we do this? Because he is worthy. He is the Son of David. He is the Lamb sitting on the throne, the Lamb who was slain and redeemed us to God by his blood.

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Unto Us a Son is Given (The Divine Novella #4)

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INTRODUCTION

This book is truly a Divine Comedy. It is no tragedy, although it seems initially to be so. This story has a happy ending. A wedding, a baby, and a genealogy. What could be more thrilling?

THE TEXT

Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech’s: And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance… (Ruth 4).

SUMMARY OF THE TEXT

Boaz sets about to make good on his vow (3:13) to ensure that Ruth & Naomi would not be left bereft of a kinsman redeemer; it would either be the nearer kinsman, or else Boaz would fulfill the duty (v1). Boaz meets the man at the gate of Bethlehem and hails him as “such a one” (v1), assembles a council of ten elders (v2, Cf. Pro. 31:23), appraises the nameless kinsman of the opportunity to buy Elimelech’s parcel (v3). Boaz informs the man that if he doesn’t want to buy it, then Boaz will, but––to our disappointment––the man agrees to buy it (v4). However, Boaz has another card to play, the man must also marry Ruth the Moabitess and raise up a son in Elimelech’s stead (v5).

The kinsman balks at this out of fear of marring his own inheritance (v6). So, the customary transfer of duty was performed by removing his shoe & giving it to Boaz (vv7-8, Cf. Deu. 25:9-10). Boaz then announces to the council & all the people that he had purchased all that was Elimelech’s, and his sons (v9), including marrying Ruth with the incumbent duty to raise up the name of the dead (v10). Both the elders and the people add their witness and a three-fold blessing: 1) that Ruth would be like the  matriarchs Rachel & Leah––building a mighty house of many sons, 2) that both Boaz and his offspring might be mighty & famous (v11); and 3) that the house of Boaz might  be like the house of Pharez, begotten from Tamar’s righteous act of faith (v12, Cf. Gen 38).

Boaz takes Ruth, and the Lord grants conception of a son (v13). Bethlehem’s women bless the Lord for this gift to Naomi, for this son––who would be famous––would be unto Naomi as a resurrection, a comfort all her days, a blessing from the faithful loyalty of her daughter-in-law who turned out to be better than seven sons (vv14-15). Naomi’s bosom is now filled with a son (v16), and the womenfolk take it upon themselves to name the boy Obed: the serving one (v17). This servant-son would be the grandfather of mighty David (v17b). The text concludes with a vital genealogy, tracing ten generations from Pharez unto King David (vv18-22).

THE NAMELESS & SHOELESS

The names of the characters in this story are integral to the story. The story opens with a Elimelech (God is King), acting as if God isn’t king. His two sons are “sickly” & “pining”. Naomi (pleasantness) attempts to rename herself Mara (bitter). Boaz’s name implies strength & virility. But the near kinsman is left deliberately nameless. Boaz calls him, “Hey so-and-so.” This isn’t Boaz having a moment of forgetfulness. The Narrator is driving something home.

As the law in Deuteronomy instructed, the man who refused to fulfill this duty to his perished brother would henceforth be known as the “one without a shoe.” But in Ruth’s story, this man insists that he can’t fulfill his duty so as to not mar his own inheritance. He tries to maintain his name, and as such his name is forgotten. He is left nameless & shoeless. He is forgotten, as it were, while the son which came from Boaz is blessed with fame.

The nearer kinsman had a lawful claim, and both Naomi & Ruth & the land & name of Elimelech are bound up in this claim; Boaz cannot fulfill his vow until this nameless kinsman renounces his claim. The claim on Ruth must be nullified before she is free to marry Boaz. But once this obstacle is removed, nothing is left in the way. The wedding bells can peal.

UNTIL THE TENTH GENERATION

In Deuteronomy 23:2-3 we have two parallel laws that shed light on the story of Ruth: “A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD. An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever.”

The mention of Pharez, the son born from Judah & Tamar’s union, brings this into the foreground. Pharez would seem to be a bastard son; but in Tamar’s faith, God’s blessing flows even to bastard sons. Pharez’s tribe grew to greatness in Israel (Num. 26:21), and the Bethlehemites pray that Boaz & Ruth’s house would likewise become a great host.

As you count up the generations here in this genealogy, you find ten generations. In other words, any objections to David’s right to be a king are moot. The generational distance from both Pharez and the Moabites unkindness sufficed to ensure that God had now raised up for Himself a king after His own heart. God, like the ten generations from Adam to Noah, and from Noah to Abraham, was bringing about a new unveiling of His covenant glory. Ruth begins with God as King, and ends with God raising up a son to be a King over His people.

Boaz points us to Christ, the bridegroom of the Church, who was restless until He removed every obstacle to our redemption. Obed points us to Christ, a servant-son to the widow, being her resurrection & life. And the book’s final word , David, points us to Christ, a great King who would rule with God’s people with truth & grace. By themselves they are incomplete portraits of Christ, but in Christ all the types and shadows come together in glorious array.

A SON OF GREAT RENOWN

Balaam had proclaimed in his curses over Israel, which turned into blessings, that God would raise up a Heavenly King in Israel who would crush Moab. Now, a Moabitess, by faith, becomes the matriarch of that King. Boaz’s name indeed became famous, his name being assigned to one of the pillars of the temple. David, of course, becomes arguably the central character of the rest of OT history.

But of course, the name of great renown which is in view here, is the name at which every knee must one day bow. The name is Jesus, the son of David. This story of Ruth tells us of a babe born in Bethlehem, in order that many centuries later we might not be surprised when God once more providentially causes a Son predestined for great renown to be born in that Little Town of Bethlehem.

This whole story of Ruth teaches us more than just lessons of duty, loyalty, obedience, and virtue. It teaches us that God’s hand is behind all things. Not only that, but the purpose behind all His mysterious movings is in order to raise up a Son of Great Renown. You must receive this name as yours. Don’t try to rename yourself, according to your circumstances. Don’t care about your own name so much that you end up nameless. Instead, receive the name of great David’s greater Son.

This divine novella ends in wedding bells, and leaves us with the name of a great king. But the whole of history is heading to a final day when the wedding bells will once more peal louder than ever, and the name of the King of kings shall be upon the lips of all who are His.

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