Christ Church

The Covenant Home #5: The Federal Family

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INTRODUCTION:

We have already seen that marriages are covenant entities. This is no less true of the fruit of such covenant unions. The family is not established by custom, or by legislation. The family is established and defined by the Word of God alone.

THE TEXT:

And his sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them. So it was, when the days of feasting had run their course, that Job would send and sanctify them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, “It may be that my sons have sinned and cursed God in their hearts.” Thus Job did regularly (Job 1:4-5).

THE ISSUE:

In this text, Job does not offer sacrifices because of a feeling of guilt, or to cover for his parental failures. This practice of his is actually described as an example of his righteousness. He does this because he knew the nature of his responsibility. But notice how far he extends his responsibilities. He stands before God on account of what any of his children might have done in their hearts. Job is not a man to make excuses.

COVENANT THINKING:

Parents frequently struggle with the issues surrounding personal responsibility because the individualism of our age has taught them to think of responsibility in either/or terms instead of both/and. But parental responsibility and the responsibility of children are not to be understood as two billiard balls which cannot occupy the same place.

We tend to think, “Either he is responsible or I am.” Or sometimes we divide the responsibility—50/50, or 70/30. But it must always, we think, add up to 100. But covenants are historical and hierarchical. Responsibility of this kind does not divide, but multiplies and ascends.

Certain key principles are essential in order to come to understand this.

This is preserving personhood—the assumption of covenant responsibility by parents does not diminish the personal responsibility of each child for everything he does and thinks; rather, it strengthens it. Beware the false dichotomy between individualism and “patriarchalism.”

It is not condemning, but liberating—as Job considered the situation, his assumption of responsibility meant that he knew exactly what he was supposed to do. This thing is hard, but not difficult. It is simple to understand, which is good, because it is hard to do. Swallow your pride, which is hard to get down, and then stand up and do a very simple thing.

We see in this the point of unity—apart from this covenantal thinking, adversarial thinking develops in the family.”

You are over there, and I am over here, and we each have our perspective.” Covenantal thinking is the biblical basis for being able to say we.

We understand the sacrifices—Job offered animal sacrifices because he lived prior to the coming of Christ. We plead the sacrifice of Christ to accompany our prayer, but the content of our prayers taking responsibility should be the same as his.

APPLICATIONS:

Every doctrine lives as it is applied, and no other way.

Obedience—this is simply a question of having an obedient mind. This is not a technique, it is a mind of wisdom. Wisdom is not canned; responsibility cannot be freeze-dried. Distinguish application from mindless conformity.

Decision-making—after a decision is made, then the entire family can say, for example, that “we are doing thus and such.” This is only possible because “we decided to do it.” The fact that the decision was made through the covenant head does not affect that unity. If my head decides to go somewhere, my feet go too.

Before the Lord—but the best place to put these truths into practice is in your prayer life. Notice that Job did not use his covenantal understanding as a foundation for nagging. He did not show up at the kids’ places, saying, “Now you all know how responsible I
feel . . .” He sacrifices before the Lord, and stands before the Lord.

Anti-covenantal, pietistic thinking works this way: “I caught my son using porn. That’s not how we taught him. He should know better. How could he .. .?” Covenantal thinking works this way: “Father, it looks as though lust has a foothold in our home. We come before You in the name of Jesus to confess our fault in this.”

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The Covenant Home #4

Joe Harby on

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INTRODUCTION:

We should recall that a firm understanding of the husband’s federal responsibilities does not diminish in any way a woman’s personal responsibility to be a godly wife, but rather provides a firm foundation for her.

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 TRUE HELP NEEDED:

Many women tend to assume that their intentions are the measurement of what they have contributed to a marriage. Because God created them to be a help to their husbands, they have every intention of being a help. But help is measured by the Word of God, and not by a woman’s intentions. We might be reminded of C.S. Lewis’ observation of a particular kind of women, i.e. the kind of woman who lived for “others.” You could tell who the “others” were by their hunted expression.

If this causes panic, do not address it by coming to your husband and asking, “Am I help to you? Really?” In a congregation this size, it is safe to say that some of you are not a help, but rather a nuisance. e live in a sinful world, and sin gets into marriages. If this concerns you, then look to the mirror of the Word. You may be able to manipulate your husband with your tears, but the Word remains constant. This is obviously not a sentimental approach to marriage, but it may help if what is needed is true repentance.

A WOMAN TO BE PRAISED:

First, a godly woman knows how to respect her husband. When God requires
our respective duties of us, he does not require that women love their husbands. Of course as Christians we are all to love our neighbors, which includes a woman’s husband. But when Scripture tells wives to focus on particular duties, what is mentioned to wives is respect, and not love. In Titus 2:3-5, the older women are told to teach the younger women to be “husband-lovers,” which should be rendered as “into husbands.” The word for love refers to a warm affection.

Second, a godly woman manages her home well—“. . . that they admonish the young women to . . . be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed” (Titus 2:3-5). “She watches over the ways of her household, and does not eat the bread of idleness” Prov. 31:27). A godly wife has

managerial responsibilities and must develop and cultivate managerial skills. She is the

executive officer of the home.

Third, a godly woman is mistress of her tongue—“She opens her mouth with wisdom, and on her tongue is the law of kindness” (Prov. 31:26). Many women tear their homes apart with their niggling, whining, complaining, resentful comments, carping, and criticizing. hen those in your household think of your words, does the phrase “law of kindness” come to mind?

Next, a godly woman is sexually responsive: “I am my beloved’s, and his desire is toward me” (Song of Songs 7:10). A woman should be a locked garden, which no one may approach but her husband. But the woman should not be a safe, one who changes the combination every other day or so. Women who are difficult to approach sexually are women who want their husbands to wander. This does not give him any right to wander, but we all have enough temptations already.

Fifth, a godly woman shops wisely and well. Her husband must provide her with the wherewithal. When he has done so, “she brings her food from afar” (Prov. 31:14). Shopping for groceries and clothing is not her entertainment; it is her vocational responsibility. Some women are good at it, while others are wasteful.

After this, a godly woman is a good cook— “She also rises while it is yet night, and provides food for her household . . .” (Prov. 31:15). As the executive of the home, she is aware of the importance of good food.

Seventh, a godly woman is theologically educated—“Let a woman learn . . . (1 Tim. 2:11 ). We sometimes wrongly emphasize that women should learn in all submission. The

point is that Paul requires them to learn, and to do so in a certain way.

Eighth, a godly woman respects masculine leadership—“Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church” (1Cor. 14:34-35; cf. 1 Tim. 2:11-15; Prov. 31:20). In our time, it is particularly important for women to resist the lies of feminism as dangerous heresy.

But ninth, a godly woman s involved in the mission of the Church—“And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life” (Phil. 4:3; cf. Rom. 16:1; Acts 18:26). Those who say that evangelism is for the men, or that Bible studies are, or apologetics, don’t get it.

Tenth, a godly woman dresses nicely—“Her clothing s fine linen and purple” (Prov.

31:22). Modesty and decorum do not require dressing in a mattress sack. And with all the

references to perfume in the Song, a woman should take care to smell good.

Eleventh, a godly woman honors her husband with her hair—“For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man” (1 Cor. 11:7). A godly woman should know her hair is a daily sermon on how her husband is doing.

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Surveying the Text: Zechariah

Joe Harby on

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Introduction

This portion of the Word of God came to us through Zechariah, son of Berechiah. For our purposes here, we will not assume any textual error in Matt. 23:35 where Jesus says that Zechariah, son of Berechaiah, was murdered between the temple and the altar. This had also happened to Zechariah, son of Jehoidah, in 2 Chron. 24:20-22. But Zechariah was a very common name, and martyrdom was common to the faithful.

The Text

“In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,” (Zechariah 1:1-6).

Historical Background

The nation of Judah had been taken into exile in Babylon. This Babylonian captivity lasted from 586- 539 BC. The first return to the land was shortly before the ministry of Zechariah, which began in 520 BC. This is just several months after the ministry of Haggai began. During Zechariah’s time, the dominant empire was that of the Persians. Darius I began his rule in 522.

Understanding This Book

Although the context is the same as we find in Haggai, the images are much more vivid and apocalyptic, and therefore more difficult for moderns to understand. Four things will encourage you as we work through this book.

Just relax and read—do not try to read this book as though it were a letter of Paul. Do not try to dismantle and analyze as you go. You will be learning some alien literary forms, and you must begin by letting those forms “happen” to you. Repeatedly. Do not try to squeeze this book into any existing categories you might have in your mind.

Mind his prophetic companions—Zechariah ministered alongside Haggai. As you read and reread this prophecy of Zechariah, take care to read his contemporary and companion in ministry. Note the impact—second only to the book of Ezekiel, the prophecy of Zechariah had a profound impact on the book of Revelation. This is not revealed through direct quotation, but through many allusions and symbols. Take care also to read the book of Revelation after you have read Zechariah, taking special note of any similarities.

And remember we have an inspired interpretation—the New Testament writers teach us what many Old Testament passages mean. This in turn sheds much light on the original context of the OT passage. Further, the apostolic writers teach us how to handle such passages. In other words, we learn our hermeneutic from the apostles.

“And the LORD said unto Satan, The LORD rebuke thee, O Satan; Even the LORD that hath chosen Jerusalem rebuke thee: Is not this a brand plucked out of the fire?” (Zech. 3:2). See Jude 9. “These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:” (Zech. 8:16). See Eph. 4:25.

“Rejoice greatly, O daughter of Zion; Shout, O daughter of Jerusalem: Behold, thy King cometh unto thee: He is just, and having salvation; Lowly, and riding upon an ass, And upon a colt the foal of an ass” (Zech. 9:9). See Matt. 21:5 and John 12:15.

“And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.” (Zech. 11:12–13). See Matt. 26:15 and Matt. 27:9-10

“And I will pour upon the house of David, and upon the inhabitants of Jerusalem, The spirit of grace and of supplications: And they shall look upon me whom they have pierced, And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his firstborn.” (Zech. 12:10). See John 19:37 and Rev. 1:7

“Awake, O sword, against my shepherd, and against the man that is my fellow, Saith the LORD of hosts: Smite the shepherd, and the sheep shall be scattered: And I will turn mine hand upon the little ones.” (Zech. 13:7). See Matt. 26:31 and Mark 14:27.

The Prophetic Collection

The prophecy of Zechariah comes to us in four distinct parts.

Introductory—the introduction is simply the first six verses of the books (Zech. 1:1-6).

Symbolic—the second section is a series of symbolic “night visions,” bringing us to the end of chapter six (Zech. 1:7-6:15). These night visions are chiastic. Visions 1 and 8 have the colored horses. Visions 2 and 3 match visions 6 and 7, and deal with obstacles the people were facing as they rebuilt the Temple. Visions 4 and 5 are the centerpiece, and deal with encouraging the leadership of Zerubbabel and Joshua.

Didactic—the teaching portion of the book is found in chapters 7 and 8 (Zech. 7:1-8:23). A question arises about fasting, and the people are told to turn their fasting into rejoicing (8:18-19).

Prophetic—in the prophetic section of the book we find two great oracles. The first (Zech. 9:1-11:17) prophesies the coming of the Shepherd King, and the second deals with the salvation of the entire world (Zech. 12:1-14:20). The coming king will be killed, but the kingdom triumphs regardless.

Learning from History

The prophet is bringing a word of encouragement to the people. But he does not gloss over sin in order to bring a false encouragement. Gospel encouragement is not possible apart from genuine and true repentance.

Wrath and encouragement—we find no salvation in turning to the ways of our fathers. This is good or bad, depending upon what our fathers were doing. In this instance, “do not be like your fathers,” Zechariah says.

All flesh is grass—your fathers who were disobedient are all dead. The prophets who rebuked them all also dead. In contrast to both rebel and servant, the word of the Lord continues on.

Look around—the land was originally a land of milk and honey. After the return from exile, the children of Israel were standing in the midst of a great ruin.

Remember —one of the great features of the biblical sermon is the call to remember. One of the great sins in Scripture is that of forgetting. What the Lord said He would do to the fathers, He has most certainly done. Look around you, remember the Word of the Lord, and draw conclusions.

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