Christian Reader

Jonah’s Prayer

Eric — Wed, 08 Sep 2010 14:14:33 +0000

Then Jonah prayed unto the Lord his God out of the fish’s belly, and said, I cried by reason of mine affliction unto the Lord, and he heard me; out of the belly of hell cried I, and thou heardest my voice. (Jonah 2:1-2)

When Jonah says that he prayed from the bowels of the fish, he shows first with what courage of mind he was endued. He had then put on a new heart; for when he was at liberty he thought that he could in a manner escape from God, he became a fugitive from the Lord: but now while enclosed within narrow bounds, he begins to pray, and of his own accord sets himself in God’s presence.

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This is a change worthy of being noticed: and hence we may learn how much it profits us to be drawn back often as it were by cords, or to be held tied up with fetters because when we are free we go astray here and there beyond all limits. Jonah, when he was at liberty, became, as we have seen, wanton; but now finding himself restrained by the mighty hand of God, he receives a new mind, and prays from the bowels of the fish. But how was it that he directed his petitions then to God, by whose hand he saw that he was so heavily pressed? For God most rigidly handled him; Jonah was in a manner doomed to eternal ruin; the bowels of the fish, as we shall hereafter see, were indeed to him as it were hell or the grave. But in this state of despair Jonah even gathered courage, and was able to retake himself directly to God. It was a wonderful and almost incredible example of faith. Let us then learn to weigh well what is here said; for when the Lord heavily afflicts us, it is then a legitimate and seasonable time for prayer. But we know that the greater part despond, and do not usually offer their prayers freely to God, except their minds be in a calm state; and yet God then especially invites us to himself when we are reduced to extremities. Let this, then, which Jonah declares of himself, come to our minds, — that he cried to God from hell itself: and, at the same time, he assures us that his prayer proceeded from true faith; for he does not simply say that he prayed to Jehovah, but he adds that he was his God; and he speaks with a serious and deeply-reflective mind. Though Jonah then was not only like one dead, but also on the confines of perdition, he yet believed that God would be merciful if he fled to him. We hence see that Jonah prayed not at random, as hypocrites are wont to take God’s name in their mouths when they are in distress, but he prayed in earnest; for he was persuaded that God would be propitious to him.

But we must remember that his prayer was not composed in the words which are here related; but Jonah, while in the bowels of the fish, dwelt on these thoughts in his mind. Hence he relates in this song how he thought and felt; and we shall see that he was then in a state of distraction, as our minds must necessarily be tossed here and there by temptations. For the servants of God do not gain the victory without great struggle. We must fight, and indeed strenuously, that we may conquer. Jonah then in this song shows that he was agitated with great trouble and hard contests: yet this conviction was firmly fixed in his heart, — that God was to be sought, and would not be sought in vain, as he is ever ready to bring help to his people whenever they cry to him.

Then he says, I cried, when I had trouble, to Jehovah, and he answered me. Jonah no doubt relates now, after having come forth from the bowels of the fish, what had happened to him, and he gives thanks to the Lord. This verse then contains two parts, — that Jonah in his trouble fled to God, — and the latter part contains thanksgiving for having been miraculously delivered beyond what flesh could have thought. I cried, he says, in my distress, to Jehovah; I cried out from the bowels of hell, thou hast heard my voice. Jonah, as we shall hereafter see, directed his prayers to God not without great struggle; he contended with many difficulties; but however great the impediments in his way, he still persevered and ceased not from praying. He now tells us that he had not prayed in vain; and, that he might amplify the grace of God, he says, from the bowels of the grave He mentioned distress (angustiam — straitness) in the first clause; but here he more clearly expresses how remarkable and extraordinary had been the kindness of God, that he came forth safe from the bowels of the fish, which were like the bowels of the grave. שאול, shaul, derived from corruption, is called the grave by the Hebrews, and the Latin translator has almost everywhere rendered it hell, (infernum;) and שאול, shaul, is also sometimes taken for hell, that is, the state of the reprobate, because they know that they are condemned by God: it is, however, taken more frequently for the grave; and I am disposed to retain this sense, — that the fish was like the grave. But he means that he was so shut up in the grave, that there was no escape open to him.

What are the bowels of the grave? Even the inside or the recess of the grave itself. When Jonah was in this state, he says, that he was heard by the Lord. It may be proper to repeat again what I have already slightly touched, — that Jonah was not so oppressed, though under the heaviest trial, but that his petitions came forth to God. He prayed as it were from hell, and not simply prayed, for he, at the same time, sets forth his vehemence and ardor by saying, that he cried and cried aloud. Distress, no doubt, extorted from Jonah these urgent entreaties. However this might have been, he did not howl, as the unbelieving are wont to do, who feel their own evils and bitterly complain; and yet they pour forth vain howlings. Jonah here shows himself to be different from them by saying, that he cried and cried aloud to God.

by John Calvin, from Calvin’s Commentaries on the Twelve Minor Prophets

Coveting is Idolatry

Eric — Wed, 08 Sep 2010 13:53:27 +0000

by Brian Carpenter

Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. (Colossians 3:5)

(This is Part Eight of a series. Click here to read Part One.)

You will remember that I said that the Ten Commandments are a synechdoche—they stand for more than they actually say. We also found that they could be reduced even further. To love the Lord with all our heart, soul, mind, and strength, and our neighbor as ourselves will lead us to the Two Tables of the Law. How do I love God? Commandments 1-4 tell me. How do I love my neighbor as myself? Commandments 5-10 tell me.

But what is not generally understood is that there is a lot of overlap in the Commandments. That’s made most clear in Colossians 3:5 and Ephesians 5:5 where Paul says that covetousness is idolatry. In other words, violations of the Tenth Commandment are also violations of the Second Commandment.

At first this seems a little bit puzzling, but if you think about it for a minute it makes sense. All sins against our neighbor are also sins against God, since he commands you not to do them. Think of your own children. I have a three year old and a four year old. We are now only just beginning to hear things like “Dad, she touched me!” from the back seat as we drive down the highway. And so, as typical parents we say, “Evelyn, quit touching Jordan. Jordan, quit tattling. She’s not hurting you.” And, of course, Evelyn wants to see how far she can push things before Daddy pulls over and vigorously “touches” her on her rear end. So she does it again. The offense is against her sister, for her sister doesn’t want to be touched. But it’s also against my parental authority because I told her to stop it. Indeed, it is primarily an offense against my parental authority. I will discipline her for it.

It’s the same as these things relate to God. He, our father, in His Parental Authority says, “Do not covet your neighbor’s stuff.” And when we say, “I think I’ll covet my neighbor’s stuff!” we are doing exactly what Evelyn is doing in the backseat of Mimi, the family minivan. We may try and paper it over with a veneer of sex and grown up sophistication. We may try to claim high sounding motives, but fundamentally what we are doing is “touching” our sister in the back seat of the cosmic family minivan. Our Father is going to eventually pull over and swat us, for He loves us too much to let such offenses go. It’s not good for us. He’s just waiting for a good safe place to park.

Well, what is covetousness? It is an immoderate desire to possess. Notice I didn’t say it’s a desire to possess. It’s an immoderate desire to possess. Do you remember the series of essays called “A Place For Everything and Everything In It’s Place?” Those essays were designed to show us how a good thing (like a desire to possess) can become a wicked thing (like an immoderate desire to possess.) All of our desires can function in this way, and all can become occasions for sin. The man who wants sex with his wife has a good desire. The man who wants sex with my wife has an immoderate desire. The man who wants a beer because it’s been a hot day and a beer would taste good has a good desire (no matter what the bluenoses who sometimes comment here might say.) The man who wants 6 beers has an immoderate desire and is a drunkard. The man who wants his supper because it’s 6:00 and he hasn’t eaten since noon has a good desire. The man who wants his supper plus seconds and thirds to boot has an immoderate desire and is committing the sin of gluttony. (As another aside, I do notice that those who are bonkers for temperance where alcohol is concerned generally are not in the least concerned about how much food they or other people shove into their mouths. Drunkenness will make you fall down in the street. Gluttony will make it so you can’t get back up once you’ve fallen down. I say that as a fat man. The sins of some people precede them and are obvious, says Paul. But that’s another essay.)

So why is covetousness bad? It’s bad because it ultimately causes me to envy my neighbor, to be jealous of him. I can’t rejoice with him that he has something that I don’t have. I may even feel superior to my neighbor in my covetousness. “He has that lovely, kind, sweet wife. I’m married to this shrew. He doesn’t see how good he’s got it. He takes her for granted. I wouldn’t be such a fool. If she were my wife I’d practically worship her.” Yes, quite. Actually, according to Colossians 3:5, you are worshipping her at the moment you begin coveting her.

Calvin says,

“Covetousness,” as he says in another place, “is idolatry,” (Colossians 3:5,) — not the idolatry which is so frequently condemned in Scripture, but one of a different description. All covetous men must deny God, and put wealth in his place; such is their blind greediness of wretched gain. But why does Paul attribute to covetousness alone what belongs equally to other carnal passions? In what respect is covetousness better entitled to this disgraceful name than ambition, or than a vain confidence in ourselves? I answer, that this disease is widely spread, and not a few minds have caught the infection. Nay, it is not reckoned a disease, but receives, on the contrary, very general commendation. This accounts for the harshness of Paul’s language, which arose from a desire to tear from our hearts the false view.

Covetousness is a denial of the providence of God, who gave you what he gave you and put you where he put you. He did so on purpose for his glory and for your good. By coveting, you are in effect saying, “Hey God! This was a pretty stupid and inadequate place you put me in. You’re kind of falling down on the job, aren’t you?”

Covetousness is also an unloving heart towards your neighbor which seeks either to deprive him of his rightful possession, or to “one up” him by acquiring a better possession in order to feed your pride and attempt to subtly dominate him by exciting his covetousness.

Calvin is right. Not only do we not consider this a vice. We consider it a positive virtue. Our whole cultural orientation, consumerism, is covetous. Our advertisements are not simply displaying items we need which are for sale in the shops. They are carefully crafted messages to excite and sustain covetousness. Our whole socioeconomic system would collapse if we stopped coveting. It is currently in danger of collapsing because we are running out of money to buy what we covet, and can’t get credit to do it anymore either.

Paul makes it clear in Colossians 3. Covetousness is something that belongs to the old life, not the new. The Christian must flee from it as he would flee from sexual immorality or drunkenness. It must be put to death in all its forms. Let him who has ears to hear what the Lord is saying to his people.

To be continued…

Recommended further reading:

The Westminster Larger Catechism
Michael Barrett: The Beauty of Holiness
Jon Payne: In the Splendor of Holiness

Isaiah 47

Eric — Wed, 08 Sep 2010 05:00:42 +0000

Listen to Isaiah 47 from the 1599 Geneva Audio Bible

The destruction of Babylon, and the causes wherefore.

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(verses 1-7) Come down and sit in the dust: O virgin, daughter Babel, sit on the ground: there is no throne, O daughter of the Chaldeans; for thou shalt no more be called, Tender and delicate. Take the millstones, and grind meal; loose thy locks: make bare the feet: uncover the leg, and pass through the floods. Thy filthiness shall be discovered, and thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. Our redeemer, the Lord of hosts is his Name, the holy One of Israel. Sit still, and get thee into darkness, O daughter of the Chaldeans; for thou shalt no more be called, The lady of kingdoms. I was wroth with my people: I have polluted mine inheritance, and given them into thine hand, thou didst show them no mercy, but thou didst lay thy very heavy yoke upon the ancient. And thou saidest, I shall be a lady forever, so that thou didst not set thy mind to these things, neither didst thou remember the latter end thereof.

(8-15) Therefore now hear, thou that art given to pleasures, and dwellest careless, She saith in her heart, I am and none else: I shall not sit as a widow, neither shall know the loss of children. But these two things shall come to thee suddenly on one day, the loss of children and widowhood; they shall come upon thee in their perfection, for the multitude of thy divinations, and for the great abundance of thine enchanters. For thou hast trusted in thy wickedness; thou hast said, None seeth me. Thy wisdom and thy knowledge, they have caused thee to rebel, and thou hast said in thine heart, I am, and none else. Therefore shall evil come upon thee, and thou shalt not know the morning thereof; destruction shall fall upon thee, which thou shalt not be able to put away: destruction shall come upon thee suddenly, or thou beware. Stand now among thine enchanters, and in the multitude of thy soothsayers (with whom thou hast wearied thyself from thy youth) if so be thou mayest have profit, or if so be thou mayest have strength. Thou art wearied in the multitude of thy counsels: let now the astrologers, the stargazers, and prognosticators stand up, and save thee from these things that shall come upon thee. Behold, they shall be as stubble: the fire shall burn them; they shall not deliver their own lives from the power of the flame: there shall be no coals to warm at, nor light to sit by. Thus shall they serve thee, with whom thou hast wearied thee, even thy merchants from thy youth; every one shall wander to his own quarters: none shall save thee.

Teaching Character through READing

Eric — Tue, 07 Sep 2010 07:36:54 +0000

by Robert Andrews

(This is Part Two of a series. Click here to read Part One.)

At our church we refer to the acronym READ as a basis for our teaching of character. Respect for authority, Esteem others as better than yourself, Admit when you are wrong, and Diligence in all things are all biblical character traits. Let’s look at each of these attributes.

1. Respect for authority (Ephesians 6:1-3). First, as I have already said, whatever command the parent gives, the child must obey. To obey and honor parents, as mentioned in these verses, are the only commands specifically given to children in the Bible. “Obey” addresses external actions, while “honor” speaks to the heart attitude.

One of the fruits of the Reformation in Europe was that the commands in the Bible for children to honor and respect parents were seen to apply to all adults, as indeed the Bible teaches (Leviticus 19:32; Proverbs 16:31). However, many children in today’s society are overly familiar with adults, treating them as they would other children their own age. They ignore the command to have a submissive attitude toward their elders (1 Peter 5:5). We must help our children to properly respect elders.

An excellent way to teach this is to insist that children call adults by “Mr.” and “Mrs.,” rather than by first names. This indicates respect, and immediately sets the adult apart from the child’s friends. Not understanding the principle involved, many adults will say, “Call me (their first name).” A parent can then explain that using “Mr.” and “Mrs.” and the last name is being done for the child’s sake, to help him to learn to show respect for adults.

To speak to an adult by name (“Hi, Mr. ____”) when spoken to, and even to speak first, shows a measure of honor and regard, rather than just the perfunctory, “Hi”, with no name attached. Speaking to adults at all is more than some rebellious children can do, and calling adults by name, while looking them straight in the eye, is a mark of respect. Any child whose parents have helped him master all three of these habits: always speak to adults (preferably first), call them by name as Mr. or Mrs., and look them in the eye will demonstrate the respect for authority that is a vital part of the kingdom of God.

A very common way that a child shows lack of respect for adults is by interrupting adult conversations. This is often done by pulling continuously on Mother’s arm while saying “Mommie, Mommie, Mommie, Mommie, Mommie,” repeatedly until Mommie gives the child her undivided attention. The child has demanded priority over the adult with whom her mother was speaking and in essence has said, “Me first! I’m more important than you are!” The tragedy is that most parents are oblivious to this very prevalent way of showing disrespect to adults, and will generally acknowledge the child immediately, even doing so when their adult friend is in mid-sentence.

A child who has something to say to parents who are engaged in conversation should be trained to come and stand quietly beside his parent, making sure that his parent sees him. At an appropriate time after the other party has completed a thought, the parent can say, “Excuse me one moment,” and turn and acknowledge the child, who has been waiting patiently. After answering the child’s question, the adult conversation can be resumed. The child’s concern has been addressed but at the parent’s discretion, not the child’s.

When adults are engaged in conversation in the presence of children, for instance, at dinner, the children should not dominate or dictate the direction of the conversation. The way another generation expressed this thought was, “Children should be seen and not heard.” It is not that children should not speak at all, but that they should not think that they have equal status around the dinner table with the adults. Many children, if not taught respect by their parents, will actually dominate the conversation, making it impossible for the parents and guests to have an adult discussion.

Children should be taught to sit quietly and respond enthusiastically when spoken to or when an adult shows an interest in them or their activities. They should be spirited responders and not initiators when adults are present.

This practice of teaching our children respect for authority goes against the flow of our society, whose attitude is reflected by the bumper sticker from the 1970’s still occasionally seen, “Question Authority.” On the contrary, the Bible says to:

“. . . be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves” (Romans 13:1,2)

This does not mean that children obey all adults: only those to whom their parents have delegated that authority, such as teachers. However, there should be a deference given to adults by children because of their age and experience.

When our daughter Ramah was in high school she had some difficulty with the concept of respecting a position of authority, whether or not she respected the particular person in that position. One of her teachers was in his first year, just out of college, only a few years older than the students he taught. Ramah’s class was filled with strong-willed girls, and they literally made life miserable for this young teacher throughout the first semester.

I found out what was occurring sometime early in the second semester, and confronted Ramah. She readily admitted what she had done, and agreed to apologize to the teacher. I told her that at the end of the school year I would ask him not only if Ramah had behaved herself in class, but also if she had been a positive blessing to him during the second semester. Did he actually enjoy having Ramah in class; did she literally brighten up his day? If he could not give me an enthusiastic “Yes!” there would be no basketball all summer. Ramah swallowed hard, and changed her behavior.

When I got together with that teacher on the last day of school, and asked him the big question, he broke into a grin, and told me that he couldn’t believe the change in her, and yes, she had become an unqualified blessing. Respecting authority is something our children can do. Learning to respect all authority is foundational for our children’s future.

2. Esteem others (Philippians 2:3,4). Because we are naturally self-centered, we all want to talk about ourselves and brag about our own accomplishments. Children, of course, are masters at thinking only of themselves, and if parents don’t address this issue, they will be exactly the same way as adults.

One of the men at our church has a young son who, as a freshman, got considerable playing time on his high school basketball team, a team good enough to play in the state tournament. His father has been working with him on esteeming others in word and deed. I was recently discussing prospects for next year’s team with the boy. Rather than telling me how he undoubtedly will start (which he will) and be the star, he told me what a good player another boy from the church is going to be. He raved about this boy, who played last year on the junior varsity team as a sophomore, and about the great contribution he will make to the team. He did not once mention himself. His father was thrilled to hear that his training was bearing fruit.

Parents should be aware of their children’s degree of development in this crucial area, and make building up others rather than themselves top priority in the teaching phase of their training. “Let another man praise you, and not your own mouth” (Proverbs 27:2), should be a verse that every child should commit to memory. Nothing hinders one’s ability to communicate the gospel of the kingdom more than bragging about oneself and being unwilling to be interested in another. Once a child is ready to listen to your teaching as a parent, this truth needs to be worked into his life.

3. Admit to wrongdoing (1 John 1:7). To refuse to be accountable for our actions, even to the point of lying to cover and hide from our wrongdoing, is common to the human race. Parents must realize that their child, whom they love so very much, is a born liar. We all must learn to tell the truth.

This character quality should be built into children when they are young, or parents will not be able trust what they say when they are too old to constantly be with them. Without the confidence that your child will not lie to you, you are helpless to really know what is happening in your child’s life. A situation that will cause permanent damage may be threatening the child, who is blinded by emotion, or who is not mature enough to see the danger at hand. If your child has not been taught to always tell the truth to his parents—hiding nothing—you will be helpless to intervene to save your child.

When our children were little and bedtime arrived, Jill and I would tell them to go get their pajamas on, brush their teeth, and hop in bed. Then we would come up, pray with them, and love them good night. It was a regular ritual, and they had learned that no stalling was allowed. Bedtime was not a hassle.

Ramah was an inveterate liar as a child. She would lie when it would be better for her if she told the truth. One night, when I came up to pray with her, I noticed that her breath was not fresh when I kissed her. I asked her if she had brushed her teeth.

Her bright, immediate answer was, “Yes, Daddy.”

I said, “Let me ask you one more time, ‘Did you brush your teeth?’”

The “Yes, Daddy,” was more hesitant this time.

I told her that I had smelled breath that had not come from a mouth full of freshly brushed teeth, and I was going to spank her, not only for deliberately disobeying me by not brushing her teeth, but for lying to me as well. After spanking her and loving her, she assured me that she had learned her lesson, and now she would obey me and always tell the truth. I sent her back into the bathroom to brush her teeth.

When she returned, and I kissed her, I definitely smelled toothpaste on Ramah’s breath, but sensed something still was not right. I asked her if she had now brushed her teeth.

“Yes Daddy,” was the reply.

I went to the bathroom and came back, holding a bone-dry toothbrush. She knew she was caught, but when I said, “I’m going to ask you one more time, ‘Did you brush your teeth?’” she still replied, this time very hesitantly,

“Yes, Daddy.”

After the second spanking, I sent her back to the bathroom, waited a moment, and followed her, just in time to see her running water on her toothbrush without brushing her teeth! I’m not sure if even the third spanking that evening convinced Ramah then that it would have been much easier for her to have just brushed her teeth! We are truly sons and daughters of Adam and Eve, who hid from God after they sinned, and did their very best to avoid accountability.

One summer on a camping trip we saw that we were making progress in the battle to break Ramah of her deep-seated habit of lying. We had all finished dinner except for Ramah, who was having a great deal of difficulty with her broccoli, not one of her favorite foods. We told her that the four of us were going to go for a walk, and she could come as soon as she finished her broccoli. We left the camper, and soon Ramah joined us, proclaiming that, yes, she had indeed finished her broccoli.

In the middle of the night Ramah climbed in our bed, woke up Jill, and said she couldn’t sleep because she had lied to us. She had thrown her broccoli in the garbage. We rejoiced that she was beginning to learn the lesson of admitting wrongdoing.

Being willing to be accountable for one’s own actions and not covering up mistakes or deliberate wrongdoing is a difficult lesson that we continue to learn over a lifetime. It is one of the primary ingredients of successful leadership. We can give our children a tremendous boost in life if we will be relentless in our attempts to build this character quality into their lives.

4. Diligence in all things (Colossians 3:23). A child who has learned to be a hard worker will be an adult in demand as an employee. This is a biblical character quality that is in short supply in the world, but one that is universally appreciated.

There are many opportunities to teach diligence to children. Daily chores are obviously an excellent way. Children should be given responsibilities as soon as they are old enough to do them. Many parents have devised helpful charts and checklists to monitor a child’s progress in the completion of their jobs.

The weekly allowance should not be given as an inducement to get the child to do his chores. What if he decides he doesn’t care if he gets an allowance? Does he then get out of having to do chores? No. He does chores because the parents demand it of him and he obeys. His weekly allowance is a blessing from his father. It is an example of free grace given to him because he is a family member, just as God’s grace is free to His family members. In the world we work for wages, because the world does not function by grace; but the family does.

To be concluded…

Recommended further reading:

Robert Andrews: The Family-God’s Weapon for Victory
R.C. Sproul Jr: Bound for Glory
J.R. Miller: The Family

As Smoke from the Altar

Eric — Tue, 07 Sep 2010 07:18:19 +0000

When mine enemies are turned back, they shall fall and perish at thy presence. For thou hast maintained my right and my cause; thou satest in the throne judging right. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them. (Psalm 9:3-6)

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God’s presence is evermore sufficient to work the defeat of our most furious foes, and their ruin is so complete when the Lord takes them in hand, that even flight cannot save them, they fall to rise no more when he pursues them. We must be careful, like David, to give all the glory to him whose presence gives the victory. If we have here the exultings of our conquering Captain, let us make the triumphs of the Redeemer the triumphs of the redeemed, and rejoice with him at the total discomfiture of all his foes.

Verse 4. One of our nobility has for his motto, “I will maintain it;” but the Christian has a better and more humble one, “Thou hast maintained it.” “God and my right,” are united by my faith: while God lives my right shall never be taken from me. If we seek to maintain the cause and honour of our Lord we may suffer reproach and misrepresentation, but it is a rich comfort to remember that he who sits on the throne knows our hearts, and will not leave us to the ignorant and ungenerous judgment of erring man.

Verse 5. God rebukes before he destroys, but when he once comes to blows with the wicked he ceases not until he has dashed them in pieces so small that their very name is forgotten, and like a noisome snuff their remembrance is put out for ever and ever. How often the word “thou” occurs in this and the former verse, to show us that the grateful strain mounts up directly to the Lord as doth the smoke from the altar when the air is still. My soul send up all the music of all thy powers to him who has been and is thy sure deliverance.

Verse 6. Here the Psalmist exults over the fallen foe. He bends as it were, over his prostrate form, and insults his once vaunted strength. He plucks the boaster’s song out of his mouth, and sings it for him in derision. After this fashion doth our Glorious Redeemer ask of death, “Where is thy sting?” and of the grave, “Where is thy victory?” The spoiler is spoiled, and he who made captive is led into captivity himself. Let the daughters of Jerusalem go forth to meet their King, and praise him with timbrel and harp.

In the light of the past the future is not doubtful. Since the same Almighty God fills the throne of power, we can with unhesitating confidence, exult in our security for all time to come.

by Charles Spurgeon, from The Treasury of David

Isaiah 46

Eric — Tue, 07 Sep 2010 05:00:49 +0000

Listen to Isaiah 46 from the 1599 Geneva Audio Bible

1 The destruction of Babylon and of their idols. 3 He calleth the Jews to the consideration of his works.

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(verses 1-4) Bel is bowed down: Nebo is fallen: their idols were upon their beasts, and upon the cattle: they which did bear you, were laden with a weary burden. They are bowed down, and fallen together, for they could not rid them of the burden, and their soul is gone into captivity. Hear ye me, O house of Jacob, and all that remain of the house of Israel, which are born of me from the womb, and brought up of me from the birth. Therefore unto old age, I the same, even I will bear you until the hoary hairs: I have made you: I will also bear you, and I will carry you, and I will deliver you.

(5-11) To whom will ye make me like, or make me equal, or compare me that I should be like him? They draw gold out of the bag, and weigh silver in the balance, and hire a goldsmith to make a god of it, and they bow down and worship it. They bear it upon the shoulders: they carry him and set him in his place: so doth he stand, and cannot remove from his place. Though one cry unto him, yet can he not answer, nor deliver him out of his tribulation. Remember this, and be ashamed: bring it again to mind, O you transgressors. Remember the former things of old: for I am God, and there is none other God, and there is nothing like me, Which declare the last thing from the beginning, and from of old: the things that were not done, saying, My counsel shall stand, and I will do whatsoever I will. I call a bird from the East, and the man of my counsel from far: as I have spoken, so will I bring it to pass: I have purposed it, and I will do it.

(12-13) Hear me ye stubborn hearted, that are far from justice. I bring near my justice: it shall not be far off, and my salvation shall not tarry: for I will give salvation in Zion, and my glory unto Israel.

A Good and Faithful Comrade

Eric — Mon, 06 Sep 2010 13:11:52 +0000

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What of the souls already released from their bodies? We believe that they are overwhelmed in that vast sea of eternal light and of luminous eternity. But no one denies that they still hope and desire to receive their bodies again: whence it is plain that they are not yet wholly transformed, and that something of self remains yet unsurrendered. Not until death is swallowed up in victory, and perennial light overflows the uttermost bounds of darkness, not until celestial glory clothes our bodies, can our souls be freed entirely from self and give themselves up to God. For until then souls are bound to bodies, if not by a vital connection of sense, still by natural affection; so that without their bodies they cannot attain to their perfect consummation, nor would they if they could. And although there is no defect in the soul itself before the restoration of its body, since it has already attained to the highest state of which it is by itself capable, yet the spirit would not yearn for reunion with the flesh if without the flesh it could be consummated.

And finally, ‘Right dear in the sight of the Lord is the death of His saints’ (Ps. 116.15). But if their death is precious, what must such a life as theirs be! No wonder that the body shall seem to add fresh glory to the spirit; for though it is weak and mortal, it has availed not a little for mutual help. How truly he spake who said, ‘All things work together for good to them that love God’ (Rom. 8.28). The body is a help to the soul that loves God, even when it is ill, even when it is dead, and all the more when it is raised again from the dead: for illness is an aid to penitence; death is the gate of rest; and the resurrection will bring consummation. So, rightly, the soul would not be perfected without the body, since she recognizes that in every condition it has been needful to her good.

The flesh then is a good and faithful comrade for a good soul: since even when it is a burden it assists; when the help ceases, the burden ceases too; and when once more the assistance begins, there is no longer a burden. The first state is toilsome, but fruitful; the second is idle, but not monotonous: the third is glorious. Hear how the Bridegroom in Canticles bids us to this threefold progress: ‘Eat, O friends; drink, yea, drink abundantly, O beloved’ (Cant. 5.1). He offers food to those who are laboring with bodily toil; then He calls the resting souls whose bodies are laid aside, to drink; and finally He urges those who have resumed their bodies to drink abundantly. Surely those He styles ‘beloved’ must overflow with charity; and that is the difference between them and the others, whom He calls not ‘beloved’ but ‘friends’. Those who yet groan in the body are dear to Him, according to the love that they have; those released from the bonds of flesh are dearer because they have become readier and abler to love than hitherto. But beyond either of these classes are those whom He calls ‘beloved’: for they have received the second garment, that is, their glorified bodies, so that now nothing of self remains to hinder or disturb them, and they yield themselves eagerly and entirely to loving God. This cannot be so with the others; for the first have the weight of the body to bear, and the second desires the body again with something of selfish expectation.

by Bernard of Clairvaux, from On Loving God

Something Old, Something New

Eric — Mon, 06 Sep 2010 08:48:55 +0000

by Eric Rauch

St. Augustine is credited with this famous interpretation principle: “The New is in the Old concealed and the Old is in the New revealed.” While this is a helpful little ditty that can make us sound profound and pious, what exactly does it mean? More importantly, how does this principle actually work? Exactly how does the New Testament (NT) “reveal” the often confusing and obscure stories of the Old Testament (OT)? And if the NT does in fact “reveal” the true meaning of the OT, why is there still so much disagreement, even among professing Christians, about what the OT is saying?

Augustine’s interpretive principle is really nothing more than a restating of what the Apostle Paul wrote to the Corinthian church in the first century: “Now these things happened to them as an example, and they were written for our instruction, upon whom the end of the ages have come” (1 Cor. 10:11). Similarly, Paul wrote in his epistle to the Romans: “For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope” (Rom. 15:4). When Paul wrote these two letters, the only “Scripture” that was available was the OT. Paul is telling his first century audience that the content of the OT is instructional for the NT Church. He even goes so far as to say that what happened to the historical figures of the OT is an example for first century believers.

Paul affirmed in no uncertain terms that Old Testament stories were relevant for the Corinthians. “These things were written for us,” he insisted. He could hardly have put the matter more forcefully. The stories of tragedy in the wilderness had a message pertinent for Christian readers who lived over a thousand years after the events. [1]

Paul would have no time for individuals or churches that claim that they have a “New Testament” faith. Paul was constantly using examples from the OT to make his point. In fact, not only Paul, but every writer in the NT canon made allusions to, and application from, the OT. Since Paul makes no qualifications to his statement, we must come to the conclusion that the entire OT is prophetic of the NT. In order to rightly understand the events and stories contained in the OT, we must interpret them through their fulfillment in the NT. Likewise, we can never fully grasp the significance of the NT without the OT. Which means that we will never understand the complete message of the Bible, without this symbiotic relationship of type (a foreshadowing) in the OT and antitype (the fulfillment) in the NT.

This is why events in the NT often seem bizarre and arbitrary. An event like the feeding of the 5000 (Mt. 14:13-21) becomes simply a miracle of necessity on Jesus’ part, rather than a fulfillment of the wilderness wandering, with Jesus as the new Moses (Deut. 18:15). An antitype event like the tongues of fire on the day of Pentecost (Acts 2:1-4) remains a mystery without its corresponding type event, the tower of Babel (Gen. 11:1-9). Although literally thousands could be given, these two simple examples provide a framework for a beginning point in biblical interpretation. The type/antitype relationship gives meaning in both directions. When properly understood, the day of Pentecost takes on much more meaning when understood as something of an “undoing” of the confusing of language and the scattering that resulted at Babel. Not only this, the tower of Babel event itself takes on a much deeper meaning, understood through its NT antitype. The tower event from Genesis 11 becomes highly significant and important to the gospel of Christ, not just a weird fact from biblical history.

Radio host Hank Hanegraaff often talks about having the “music of the Old Testament” running through your mind as you read the New. This is good advice. Peter Liethart compares biblical interpretation to a “joke,” in the sense of having to know what the author has in mind to “get it.” Jokes often presuppose certain prior understanding of the culture, habits, traditions, beliefs, etc. of a certain group in order to be “funny.” Without this understanding, the joke-hearer will not “get it.” The context, the music, and the prior understanding required to “get” the NT is the OT, but modern Christians are largely unaware and ignorant of where certain books in the OT are located, much less what they say. It is this ignorance that leads to so many errors in NT interpretation. The OT introduces us to characters and events that are not fully developed until the NT provides the “rest of the story.”

[1] Richard L. Pratt, Jr., He Gave Us Stories: The Bible Student’s Guide to Interpreting Old Testament Narratives (Phillipsburg, NJ: Presbyterian and Reformed, [1990] 1993), 15.

Recommended further reading:

Richard Pratt: He Gave Us Stories
Jeremy Begbie: Resounding Truth
Andy Crouch: Culture Making

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Isaiah 45

Eric — Mon, 06 Sep 2010 05:14:05 +0000

Listen to Isaiah 45 from the 1599 Geneva Audio Bible

1 The deliverance of the people by Cyrus. 9 God is just in all his works. 20 The calling of the Gentiles.

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(verses 1-7) Thus saith the Lord unto Cyrus his anointed, whose right hand I have holden to subdue nations before him: therefore will I weaken the loins of kings, and open the doors before him, and the gates shall not be shut. I will go before thee, and make the crooked straight: I will break the brazen doors, and burst the iron bars. And I will give thee the treasures of darkness, and the things hid in secret places, that thou mayest know that I am the Lord which call thee by thy name, even the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I will even call thee by thy name, and name thee, though thou hast not known me. I am the Lord, and there is none other; there is no God besides me: I girded thee, though thou hast not known me. That they may know from the rising of the sun, and from the West, that there is none besides me. I am the Lord, and there is none other. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.

(8-13) Ye heavens send the dew from above, and let the clouds drop down righteousness: let the earth open, and let salvation and justice grow forth: let it bring them forth together: I the Lord have created him. Woe be unto him that striveth with his maker, the potsherd with the potsherds of the earth: shall the clay say to him that fashioneth it, What makest thou? or thy work, It hath none hands? Woe unto him that saith to his father, What hast thou begotten? or to his mother, What hast thou brought forth? Thus saith the Lord, the only one of Israel, and his maker, Ask me of things to come concerning my sons, and concerning the works of mine hands: commend you me. I have made the earth, and created man upon it: I, whose hands have spread out the heavens, I have even commanded all their army. I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts.

(14-19) Thus saith the Lord, The labor of Egypt, and the merchandise of Ethiopia, and of the Sabeans, men of stature shall come unto thee, and they shall be thine: they shall follow thee, and shall go in chains: they shall fall down before thee, and make supplication unto thee, saying, Surely God is in thee, and there is none other God besides. Verily, thou O God hidest thyself, O God, the Savior of Israel. All they shall be ashamed and also confounded: they shall go to confusion together, that are the makers of images. But Israel shall be saved in the Lord, with an everlasting salvation: ye shall not be ashamed nor confounded world without end. For this saith the Lord (that created heaven, God himself that formed the earth, and made it: he that prepared it, he created it not in vain: he formed it to be inhabited) I am the Lord, and there is none other. I have not spoken in secret, neither in a place of darkness in the earth: I said not in vain unto the seed of Jacob, Seek you me: I the Lord do speak righteousness, and declare righteous things.

(20-25) Assemble yourselves, and come: draw near together, ye abject of the Gentiles: they have no knowledge, that set up the wood of their idol, and pray unto a god, that cannot save them. Tell ye and bring them, and let them take counsel together, who hath declared this from the beginning, or hath told it of old? Have not I the Lord? and there is none other God beside me, a just God, and a Savior: there is none beside me. Look unto me, and ye shall be saved: all the ends of the earth shall be saved: for I am God, and there is none other. I have sworn by myself: the word is gone out of my mouth in righteousness, and shall not return, That every knee shall bow unto me, and every tongue shall swear by me. Surely he shall say, In the Lord have I righteousness and strength: he shall come unto him, and all that provoke him shall be ashamed. The whole seed of Israel shall be justified, and glory in the Lord.

Provisions from Your Storehouse

Eric — Fri, 03 Sep 2010 13:12:27 +0000

O God, You are our God—early will we seek You. It is our joy and our delight, our highest privilege and our glorious honor, to approach in the name of Jesus Your throne of grace. We come with filial confidence, and cry unto You, ‘Abba, Father!’ Our hearts are too narrow to comprehend the riches of Your adopting love. Our lips fail when we strive to utter just praise. But hear us when we wrestle with You for larger supplies of Your Holy Spirit to enable us to realize our high estate.

We were once dead in trespasses and sins. But now our eyes are open to behold in part Your glory, and lips no longer dumb, hold sacred converse with You. We were strangers and outcasts—slaves in the prison-house of Satan—rebels against Your righteous rule—ignorant of Your gospel-love. But You have brought us near by the blood of Your dear Son. You have softened the heart of enmity. You have called us to be Your children by the faith of Jesus. You have admitted us into Your own family, and made us heirs of Your kingdom, and joint-heirs with Christ! Oh that we might love You—as You love us! Oh that we might walk worthy of You our God, and of Your heavenly calling! Oh that we might reflect the image of the Lord Jesus.

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The gates of Your earthly sanctuary are now open to us. We are called to unite with Your favored children in public avowal that we are Yours. We are invited to lift up the voice of common prayer and praise with the multitude who keep holy day. We hear Your Spirit’s animating call, “Oh come let us sing unto the Lord! Let us make a joyful noise to the rock of our salvation! Let us come before His presence with thanksgiving, and make a joyful noise unto Him with psalms!” Help us as obedient children, to draw near unto You. May we see Your beauty and Your glory with the clear eye of faith. May we feel Your Spirit’s mighty power in our hearts. May a live coal from the heavenly sanctuary touch our lips. May we find that we are the called of the Lord, free and strong to wrestle with You as the patriarch of old. May we rise far above earth, and have large foretaste of our heavenly home.

We remember with shame, that often our knees have bowed when our hearts have been unhumbled. Our confessions of misery as sinners have often been an empty sound. In the deep sense of our guilt—we fly for refuge into the wounded side of Jesus. Under the shelter of His cross we supplicate pardon for the past, and help in the worship of this day.

Except Your Spirit shall mightily move in us—no inward fire will kindle. O blessed Jesus, remember Your gracious Word. Do as You have said. Be present where Your people meet, and cause Your nearness to be felt. Especially clothe Your own Word with divine power. May it shine as a light from heaven, revealing You. Gird Your sword upon Your thigh, O most mighty, with Your glory and Your majesty. And in Your majesty ride prosperously, because of truth and meekness and righteousness.

When Satan shall draw near to infuse coldness and slumber, and careless wanderings into our minds, or to carry away the good seed—may You rebuke him, and drive him far away. Be a wall of fire round about Your congregations, and the glory in their midst.

Heavenly Father, bless all who shall teach Your Word this day, whether in the pulpit, in the school, in visits to the sick, or beside the dying bed. May they receive from You what they shall dispense to others. May their own souls richly feed on the good provisions which from Your storehouse they bring forth. May it be clearly evident that their feet firmly walk in the narrow way to which they invite others. May they brightly shine in that light which they labor to diffuse.

Thus may there be showers of spiritual blessings on this weary earth. Water with fructifying dew all the good truth which shall be scattered. May the fruits of salvation be abundant. May the everlasting songs be augmented. Bind in closer bonds of love—pastors to their flocks, and flocks to their pastors, and all to You. Kindle mutual prayer for common weal. May they joy in each other’s joy, strengthen in each other’s strength, and be comforted in each other’s comfort. Hear our prayer. Hasten Your kingdom. Bless us for the sake of Christ, our only Mediator and Advocate. Amen.

by Henry Law, from Family Prayers