1 Samuel 7:3-10:27
We see a period of reform and flourishing in Israel upon the return of the Ark as Samuel serves as yet another judge over the nation (7:3-17). But we know Samuel to be the last Judge because here is where there is a significant shift in Israel’s leadership history when they demand for a king and monarchy thereafter. For whatever reason(s) the Israelites so strongly desire a king [e.g. military security, to be like all the other nations (c.f. 8:5,20)], they fail to see the irony in asking God for one. In articulating the need for “a king over us…that [he] may judge us and go out before us and fight our battles,” the Israelites were too blind to see that they already had a God-king amongst them doing just that! Having the Ark and God’s very presence with them was not enough, and so they demand Samuel for a fabricated sense of security in a man-king. Despite Samuel’s reluctance and God’s warning of an earthly monarchy, the Jews are given what they so desperately covet. Chapters 9 through 10 introduce the person of Saul who will inaugurate kingship in Israel. There is not much that we know about Saul that uniquely qualifies him as king over others aside from the fact he was very handsome and was taller than everyone else (9:2; 10:23). But the reality to highlight here is God’s favor upon Saul to bring him from the mundane to royalty. Having come from the “least of the tribes of Israel” (9:21), God raises Saul from obscurity, and through a rather ordinary series of events, lays the crown to Israel right on his lap. The narrative further demonstrates the sovereignty of God and the need that we have as human beings to depend on Him. Reflect and Connect While in hindsight we can label the convictions of the Israelites for a king as stubborn and short-sighted, we would be guilty of hypocrisy. What are ways in which we usurp God as king over our own lives? Is there an area that you have difficulty fully trusting God and find yourself wrestling control away from Him? Meditate on Isaiah 9:6-7 and the very identity of the king Jesus claims to be. 6 For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this. Isaiah 9:6-7 - Rev. Nameun Cho 1 Samuel 4:1-7:2
The significance of the Ark of the Covenant goes without question when considering Israelite history. Known to be the visible sign of the presence of God, the Ark was taken into battle as a reminder for the Jews to say, “God is with us!” However, one thing that the Ark was not was a mere token of accomplishing what man wanted done. After suffering a loss on the battlefield against the Philistines, the Israelites think that simply bringing the Ark would help them succeed in areas that they failed. But the Lord allows for a second defeat to the Philistines the next day and the Ark is captured. As a way of fulfilling God’s judgment on Eli and his sons, we read of their demise during and following the battle. The rest of the narrative interestingly does not account for Samuel or any other Israelite for that matter. Instead, the story narrates the Philistine perspective of housing the Ark in their country. The Philistines showed some acknowledgement and fear of the covenant God of Israel and even recalling to mind the plagues in Egypt (4:8). For the duration of the seven months that the Ark is with the Philistines, it does nothing but bring plague and tumors to those who come near it. The Philistines then shuttle the Ark from city to city hoping to rid themselves of the unwanted side effects of this spoil of war. The final resolution is to return the Ark back to Israel along with guilt sacrifices as a way of acknowledging their defilement of such a consecrated artifact. Reflect While it is quite remarkable to see the various means to which the Philistines approached the Ark, one thing is made certain: it did not belong there. As a way of being sentenced to their demise, the Ark is lost while in the spiritual care of Hophni and Phinehas (4:4). But the presence of God always belonged to the very people he established His covenant with. What Jesus does in his salvific work is invite us into that covenant community, the very community that communes with the presence of the living God. Connect 4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, 5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ… 9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy. 1 Peter 2:4, 5, 9, 10 - Rev. Nameun Cho 1 Samuel 1-3
As we close out the period of the judges in Israelite history, we are introduced to Israel’s last judge, Samuel. These first three chapters highlight the birth narrative of Samuel along with his call to serve the Lord. The common theme that runs through these opening chapters is the effect of displaying a life faithful to God. In Hannah’s barrenness, she turns to the Lord in desperation. Here, she displays the utmost faith by being willing to give up the very thing she is asking for: a child. Hannah's prayer in the beginning of chapter 2 is a beautiful expression of both gratitude and humility, and is often compared with Mary’s Magnificat (Luke 1:46-55). The birth and growth of Samuel is strategically juxtaposed with the decline of Eli’s house. While one household devotes its life in service to the Lord, the other descends to its demise with its continued unfaithfulness. Notice here that the pronouncement of judgment is not just towards Eli’s sons, but to Eli as well. Hophni and Phinehas’ priestly blasphemy is just as heinous as Eli’s failure in disciplining his sons. While Eli is tasked with fostering Samuel, we see Samuel’s strong faith in spite of Eli’s track record. God works His grace supernaturally within Samuel to equip him for his future ministry as both judge and prophet. These testimonies of (un)faith will foreshadow the trajectories of Israel's soon-to-be-kings, Saul and David. Reflect and Connect What are the areas in our life that are difficult to give to God in faith? Close out your time by re-reading aloud both Hannah’s prayer (2:1-10) and Mary’s Magnificat as your own prayers. Allow these words to tend to you and be the desires of your own heart. 46 And Mary said, “My soul magnifies the Lord, 47 and my spirit rejoices in God my Savior, 48 for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; 49 for he who is mighty has done great things for me, and holy is his name. 50 And his mercy is for those who fear him from generation to generation. 51 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; 52 he has brought down the mighty from their thrones and exalted those of humble estate; 53 he has filled the hungry with good things, and the rich he has sent away empty. 54 He has helped his servant Israel, in remembrance of his mercy, 55 as he spoke to our fathers, to Abraham and to his offspring forever.” Luke 1:46-55 - Rev. Nameun Cho Jim Partridge, elder
Yesterday we considered the major biblical theme of “hesed”, or love based on commitment and sacrifice, as it is displayed in the book of Ruth (and also in many other classic OT texts like Ex.34:6-7, Deut.7:9, Pss.63:3, 89,103:8 and Isaiah 54:7-8). Today we consider a second theme that is closely linked, that of “redemption”. Boaz, who first enters the story subtly in 2:3, is later identified by Naomi in 2:20b as “…a close relative of ours, one of our redeemers.” In the economy of ancient Israel, a “go’el” (Hebrew noun meaning “redeemer”) had the power to act on behalf of the “redeemed” in a way that could affect great good in their lives. In the case of Naomi, she had literally lost everything in the death of her husband and two sons in Moab, and was in a very vulnerable place upon her return to Bethlehem. Though her daughter-in-law Ruth had joined with her in committed “hesed” love, Ruth’s own social status as a female foreign widow was extremely low; this reality requires Naomi to act in great faith and her own version of hesed love. She concocts a daring plan in chapter 3 to secure Boaz as a husband for Ruth. In the providence of God (not good fortune or luck), the plan works out in chapters 3-4 in such a way that Naomi, the community and ultimately the nation are blessed by the birth of Obed, the grandfather of David the king, to Ruth and Boaz. Redemption in this story restores life to Naomi and provides a rich legacy for Ruth, “the Moabitess.” (As she was named in the old King James translation.) Take note of the flow of the narrative in the book of Ruth, as well as the context of suffering that we see at the outset (not to mention the larger context of its place in the time of the Judges). Redemptive or gospel stories are shaped like the letter “J”. Life in a broken world, while created good and with good intentions, descends into death but then moves up into resurrection for the people of God because that God is powerfully sovereign and good and committed to His people with a hesed love. The suffering experienced by His people (from their sin, the sins of others, or just plain “life in a broken world”), is His “crucible for love.”1 His redemption of them from those factors involves a journey that was first taken by their ultimate Redeemer, the Lord Jesus Christ, in His life, death, resurrection and subsequent glorification. Our lives as believers in Christ are mapped onto His. Reflect: Can you recognize a possible gospel story, or “J-curve” in the events of your life, even including suffering? Consider Romans 6:3-11 in this regard. Can you identify with and imitate Christ in His descent into love at Calvary (the redemption of His people) via the incarnation and His wait for resurrection to return to the Father? Connect: Meditate on the amazing humility of our Lord Jesus in His humiliation and exaltation as described in Philippians 2:1-11 and what it means for believers to be united to Him by faith. Philippians 2:1-11 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. 1cf. “A Loving Life In a World of Broken Relationships” , Chapter 1 by Paul Miller Jim Partridge, elder
So after a whirlwind tour - through about 300 years depicting the downward spiral from conquest and entrance into the promised land to spiritual apostasy among the Israelites – we ended with the sad commentary “In those days there was no king in Israel. Everyone did what was right in his own eyes” (Judges 21:25). The biblical narrative now lands in a beautiful oasis in the wilderness: the book of Ruth. Here we encounter the classic love story of the Bible and a superb work of narrative art, set in the context of the aforementioned downward spiral, and yet one that has powerful themes with enduring relevance. In four short and compact chapters that read like acts in a play, we learn a story that weaves together the lives of a broken widow, her bold young foreign daughter-in-law, and a man like no other in scripture (pointing to “The Man” like no other in scripture). As a result, we see a sovereign and good God working behind the scenes in a particular place and time in ancient Israel to show His character and redemptive work through people. This foreshadowed the person and work of His Son about a millennium later. The biggest theme of the book of Ruth 1 is that of “steadfast love” or “lovingkindness”, or more simply, “kindness”. These words are used in this book and throughout the OT to describe a key concept in biblical Hebrew called “hesed”. It first appears in the text in 1:8 (“deal kindly”), and then in later verses such as 2:20 and 3:10. Hesed love is not based on feelings, but on commitment and sacrifice, which ties it closely to the biblical idea of covenant. This love is displayed beautifully in the story, especially by Ruth in her stubborn commitment to Naomi, as well as the actions of Boaz toward Ruth (and Naomi by extension). These characters and their actions reflect the hesed love of the Lord for His people. Reflect: Think on the nature of love and the contrast between how it is described and displayed in our popular culture as opposed to the scripture. Which conception of love is most seen in your life? How can you better fulfill Jesus’ greatest commands (Matt.22:36-40)? Ask for the Spirit’s help to become a better hesed lover. Connect: Read and meditate on the NT unpacking of biblical hesed love by the apostle Paul in 1 Corinthians 13. I Corinthians 13:4-7 Love is patient and kind; love does not envy or boast; it is not arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice at wrongdoing, but rejoices with the truth. 7 Love bears all things, believes all things, hopes all things, endures all things. 1cf.“A Loving Life” by Paul Miller for a superb feast on the meaning and application of biblical love as found in the book of Ruth. Rev. Joseph Bianco
*Warning – These chapters contain graphic imagery and sexual assault The chapters that close Judges have echoes of prior stories. It seems that the author wrote this account in such a way as to intentionally bring these former stories to mind. The first story is the epoch of Sodom and Gomorrah where Lot is given hospitality only to find similar men pounding the door asking to “know him” (Gen. 19:5). The verb “to know” in Hebrew is used to denote sexual relations. The second story is from Gen. 4 where Cain murders his brother Abel. One can’t help but notice that the civil war going on in Israel is not just a war between tribes, but a war between brothers (21:6). The point is this: Israel has returned to the debauched days that existed during the early years of the book of Genesis. Not only is there great immorality (rape, murder, sex trafficking), but the nation of Israel has destroyed one of their own brothers, Benjamin. The refrain that we read throughout the book of Judges, “In those day there was no king in Israel. Everyone did what was right in his own eyes” concludes the book (17:6, 18:1, 19:1, 21:25). This is the overarching lesson of Judges, that when everyone does what is right in their own eyes, the result will be self-destruction, the oppression of the weak and vulnerable (women and children), the denigration of society, and not least, abandoning the LORD. It’s a sad end to the story of Judges, but it is not left without hope. The lack of a king makes room for the future king David to come into power. What is obvious however, is that the Lord ought to be their king, the Sovereign over their lives. In Jesus we see the God-king. Reflect: As you have now finished Judges and find yourself at the bottom of the pit, the resounding statement, “Everyone did what was right in his own eyes” deserves reflection. It is easy to look at society as a whole and blame the problems of our day on those doing what is right in their own eyes. While this is true for secular society, it is also true for Christians. Christians are daily tempted to do what is right in their own eyes and not in the eyes of the LORD. Take some time and write out the ways that you think God is wrong in his judgements and commandments. Then go to the Lord in prayer and ask him to reorient your heart, that your eyes and his may be set on the same horizon. Pray for forgiveness and faith. Then take some time to rest in the king of kings and the Lord of Lords. Connect: Proverbs 3:5-6 Trust in the Lord with all your heart, and do not lean on your own understanding. 6 In all your ways acknowledge him, and he will make straight your paths. 7 Be not wise in your own eyes; fear the Lord, and turn away from evil. 8 It will be healing to your flesh and refreshment to your bones. Rev. Joseph Bianco
Our passage begins with a familiar story in the Bible, reminiscent of the barrenness of Sarah where God granted her Isaac. This story is also similar to the birth of Jesus, except that Mary was a virgin. In all of these stories we see God showing up, granting life, and the response is always worship. Here Manoah and his wife are moved to worship as, “they fell on their faces to the ground” (13:20). Not only does this passage illustrate the proper response towards God’s kindness, but gives us hope in the form of a child, set apart to be a Nazirite. Sadly, when this child is grown, he is anything but the hero the reader expected. Samson breaks every one of his Nazirite vows: Samson associates with the dead (14:6-9, 15:15), he cuts his hair (16:17,19), and most likely drinks during his wedding feast (14:10-20). Many children’s Bibles note that Samson was strong, but in reality, every time we see a feat of strength it is due to “Spirit of the Lord” (14:6). God makes it clear that he is using Samson for his purposes in spite of Samson’s failed leadership (14:4). God ultimately uses Samson’s mistake in marrying a philistine woman to cause the destruction of 1000 Philistines by Samson’s hand. God uses Samson’s death and captivity due to Delilah’s seduction to bring down 3000 additional philistines. Israel and their leadership continue to spiral downward, but God has not forgotten his covenant with them. Reflect: The truth is that Samson was a horrible Judge, but God still used Samson to accomplish his purposes. God was still faithful to Israel. Samson was constantly faced with temptations because of the Nazirite vows which required his hair to remain uncut, the prohibition of alcohol, and to not associate with the dead. Take some time to reflect on your own temptations. Where are you tempted in your life to turn against God? Where have you seen him remain faithful to you regardless of how you acted? Second, take some time and pray for your leaders who are also imperfect. If they are not believers in Christ, pray that God would save them. If they are believers, pray that God would strengthen them to remain faithful. Connect: 1 Timothy 2:1–6 [1] First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, [2] for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. [3] This is good, and it is pleasing in the sight of God our Savior, [4] who desires all people to be saved and to come to the knowledge of the truth. [5] For there is one God, and there is one mediator between God and men, the man Christ Jesus, [6] who gave himself as a ransom for all, which is the testimony given at the proper time. Rev. Joseph Bianco
There is a pattern emerging in the text between the relationship of the Judges, the Israelites, and God. The pattern that applies for Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson is as follows: Apostasy (4:1) Servitude (4:2) Supplication and Salvation (4:3-24). At the beginning of chapter 4 we read that because Israel did what was evil in the sight of the Lord, God gave them to the hands of Jabin, king of Canaan, who oppressed them cruelly for twenty years (4:2). Twenty years is a long time to be under cruel oppression. God then sends Deborah who works with Barak to bring both faithfulness and salvation to Israel. It is noteworthy that Deborah is one of the most faithful judges in the book of Judges. It is also noteworthy that Deborah did not lead the battle herself, but challenged Barak, a man, to do so. In between the battle and the song of Deborah and Barak, we encounter the interesting character Jael who was the wife of Heber the Kenite. The Kenites were distantly related to the Israelites. There we read of this horrific (and heroic) act of driving a tent peg through the head of Sisera, the commander of the Jabin’s army. The victories over Jabin’s army and Sisera both come at the hand of woman (4:9). The song of Deborah and Barak is full of imagery and evokes a few questions. In 5:15 and 5:16 we read a phrase repeated twice, “There were great searchings of heart.” Not all of the tribes of Israel were equally involved in the destruction of Jabin’s army. The song rightly demands the reflection; where is your heart? The second question results from the first, namely what will Israel do in the future? The song begins with the leaders taking leadership, and the people offering themselves willingly. Will God’s people continue to remain faithful now that salvation has arrived? Reflect: There are two major reflections in the chapters and the first directly concerns women. We read about two very strong women in the text, Deborah and Jael. In addition to their strength, in 4:9, the author points out the contrast that the glory will not belong to Barak, but to a woman. Why does the author make this point? At the very least it is to show that in a time in history when Israel is in rebellion against God, God chose to use women in powerful ways to complete his purposes. We read this again in the gospels, various places that Jesus includes women actively in ministry. If you are a woman, how might this story challenge you take up the call for God to use you in powerful ways? Does this scare you or encourage you? How so? Second, there is the question of the “searchings of heart?” As we read these words we are forced to reflect on our own hearts. Take some time in prayer and ask the Lord to search your heart. There you will find a need for repentance and faith. Connect: Luke 8:1-3 Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, 2 and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out,3 and Joanna, the wife of Chuza, Herod's household manager, and Susanna, and many others, who provided for them out of their means. Rev. Joseph Bianco
The book of Judges begins with an ending, the ending of the conquest of Canaan along with the end of Israel’s fidelity to God. Judges as a whole tells the story of the downward spiral of Israel. While God raises up judges to lead them, the Israelites are faithful for a time, but then Israel falls back into rebellion and idol worship. In the beginning of chapter 1 we read of some successful conquests, but by the end of chapter 1 there is obvious failure to clear the land. This failure to obey God’s command results in the Israelites living side-by-side with their enemies. What is the outcome? Syncretism. Syncretism is a word that means the “mixing of religions.” A big difference between Israel and the modern church was that Israel was a nation-state and God has particular commands for the nation of Israel, namely to capture the land. Today the church is not called to the conquest of lands, but there is one similarity that remains exactly the same: the very first commandment Israel received from Moses in Exodus 20:3, “You shall have no other gods before me.” God knew that if Israel did not complete the conquest, syncretism would arise. Today, syncretism still exists. God tests Israel by, “the nations that the LORD left” (3:1). God allowed Israel to be captured and even defeated by these nations, but when God’s people cried out, the LORD raised up Judges to help them. The pattern repeats. Reflect: While there are many similarities between Israel and God’s people today, there are also many differences. One major difference is that at the time of the Judges God called Israel to be a holy people at the center of the world, but today God’s people are called to go out and to “Make disciples of every nation” (Matthew 28:19). What remains the same? Any student of church history can tell you that much like Israel, the church has had a history of apostasy and faithfulness. Often as a response to syncretism, these movements take the form of breaking denominational ties or (going back to the reformation), risking life and limb. As you consider this movement of faithfulness and apostasy, reflect on how you have seen syncretism in your own lifetime. How have you seen this movement in local churches and denominations? What part can you play in helping God’s people to remain faithful? Take some time and ask the Lord how he can use you to help God’s people towards faithfulness. Hint: Try and focus on yourself and your own shortcomings first. Connect: Consider the contrast between the great commission in Matthew and the failed conquest in Judges. Matthew 28:16-20 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. 17 And when they saw him they worshiped him, but some doubted. 18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Pastor Joseph Bianco
Joshua 6-8 We read about the Fall of Jericho in Children’s Bibles. It’s always depicted as somewhat comical, the Israelites marching around the city, the trumpets blast and all of the sudden the city falls down like children falling down when playing ring around the rosy. It’s anything but comical. Joshua 6:21, says that, “They devoted all in the city to destruction, both men and women, young and old, oxen, sheep, and donkeys, with the edge of the sword.” Take a moment to let that sink in. It’s not funny, or light, or even just a story. It’s God’s message to the reader of the serious consequences of sin. We see this theme of the consequences of sin played out towards Israel in chapter 7 when certain men covet some of the items that were supposed to be devoted to destruction. We see the consequences of sin in chapter 8:25 at the fall of Ai and again, the destruction of “men and women”… “12,000, all the people of Ai.” Anyone reading this text has one question, “How can God allow these atrocities to happen?” Moses gives us God’s answer in Deuteronomy 9:5, “Not because of your righteousness or the uprightness of your heart are you going in to possess their land, but because of the wickedness of these nations the LORD your God is driving them out from before you, and that he may confirm the word that the Lord swore to your father, to Abraham, to Isaac, and to Jacob.” God has two purposes, to deal with sin and to keep his covenant. It is not surprising then, that at the end of chapter 8 we see a covenant renewal. Let’s be clear, these commands to destroy these cities were commands from God for a particular people in a particular time. They are not the same for God’s people today. But, what is the same for God’s people today is this: Were it not by God’s grace, we too would be destroyed. Were it not for God’s covenant keeping, we could not be forgiven. Were it not for Jesus who was crushed in our place, we would lie beneath the weight of those stones. Reflect: One of the hardest parts of these narratives is reconciling how Israel was used by God to bring judgment on the cities of Canaan because of their sin. Is this a difficult truth to accept, and if so, in what ways are you putting God in the judgment seat? In what ways do you minimize sin in your life? Take a moment to pray over this and thank the Lord that through Jesus we do not experience the crushing weight of sin. Connect: Romans 3:23-26 succinctly explains what Jesus did for us: Romans 3:23-26 For all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. Pastor Joseph Bianco
Joshua 4-5 In some ways we still use memorial stones today. We see them in graveyards, to mark the people who lie there, we see them on hiking paths to mark changes or transitions in the trail, and we see them in fields - perhaps the ruins of long-lost foundations, a story of what once was. Joshua is aware of Israel’s tendency to forget. We don’t just see the marking of passing over the Jordan (with memorial stones), but the spiritual marking of circumcision, renewing the covenant promise that God made with Abraham in Genesis 17. Lastly, we see a feast of remembrance, the Passover, where Israel remembers the faithfulness of the Lord. As God was faithful then, so he is faithful now. As God is faithful now, he will be faithful again. Then out of nowhere, as if the author intended it to feel as abrupt for the reader as for Joshua, we see the commander of the of the army of the LORD. Terrified, Joshua drops and worships the Lord. There we see a new Moses; there we are reminded that one even greater is coming. Reflect: In the New Testament there is warning, a warning to take care, lest there be in any an evil unbelieving heart, leading you to fall away from the living God. This warning is related to God’s people abandoning God in the wilderness, allowing their hearts to go astray. In our text today, memorials are set, that they may not forget. Memorials are placed to protect against a wandering heart. In what ways do you find your heart wandering now? Recognize them, write them down. Now leave a memorial, remember all the ways God has been faithful to you. Write those down as well. Now take a moment, remembering Joshua before the angel of the Lord, and take some time to worship God. Connect – Hebrews 3: 7-13 recounts the warning for God’s people not to act like the Israelites during the wilderness wanderings. Hebrew 3:7-13 7 Therefore, as the Holy Spirit says, “Today, if you hear his voice, 8 do not harden your hearts as in the rebellion, on the day of testing in the wilderness, 9 where your fathers put me to the test and saw my works for forty years. 10 Therefore I was provoked with that generation, and said, ‘They always go astray in their heart; they have not known my ways.’ 11 As I swore in my wrath, ‘They shall not enter my rest.’” 12 Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. 13 But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. Joshua 1-3
Beginning the book of Joshua, we find ourselves on the plains of Moab, east of the Jordan river, outside the land of promise. To put this in context, remember that the whole Pentateuch (the first five books of the Bible) was building up to this moment, the moment that God would fulfill his promises to Abraham in Gen. 12:1-3. Those promises were descendants, blessing, and land. Where’s the land? Answer, on the other side of the Jordan, in the land of the Canaan. Picture the Jordan river running North to South, the Israelites in Shittim on the east, and a plan to enter Jericho on the West. This was the moment that God was to fulfill his promise, and key to the promise was the work of a prostitute named Rahab. Rahab would hide the spies, providing vital intel to the Israelites while also revealing the fear of the king of Jericho. Rahab is mentioned in the genealogy we read our Savior Jesus in Matthew 1. Rahab is extoled in both Hebrews 11 and James 2. Why would God, the God of all creation, choose this uncanny character? The same reason he chooses a wall of water to rise when the priests dip their toes in the Jordan. It is the Lord who saves, no one else, and God wants to make sure that we know it. Reflect – Imagine you are the Israelites following Joshua into a foreign land, receiving intel from a prostitute, being told you have to conquer a superpower, seeing this miraculous wall of water rise out of the Jordan, and being asked to trust God unequivocally. “Be courageous, be very courageous” the Lord repeats in 1:6-7. In what ways is the Lord challenging you in your life to be courageous, trusting that he is the God who will not leave you or forsake you, even if the path is winding? Connect: Hebrews 11:31 commends the faith of Rahab, even in light of her profession Hebrews 11:30-31 - By faith the walls of Jericho fell down after they had been encircled for seven days. By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies. - Pastor Joseph Bianco [Note: The Scripture reading for today was previously listed as Deuteronomy 32-34. If you have not already read that, please read Deuteronomy 29:1-31:8 instead. Either way, you will easily get the main idea of what this passage is talking about.]
Deuteronomy 29:1-31:18 - or - Deuteronomy 32-34 In order to complete our survey of Biblical history, we have skipped forward to the end of the Pentateuch. (The Pentateuch refers to the first five books of the Bible, all traditionally understood to have been written under the guidance of Moses.) In this section, we see two important things. First, leadership is transitioned from Moses to Joshua, and at the end of chapter 34, the death of Moses is recorded. (It seems most likely that this was not written by Moses, though theoretically he could have foreseen this. Many attributed this to the scribes whom Moses had charged to participate in this writing project.) Second, we see Moses describe a cycle of spiritual decline and renewal which will characterize the rest of redemptive history. Chapter 29 is a warning about spiritual decline which foresaw many, many spiritual declines in the life of Israel. Moses warned the people not to abandon the covenant of the LORD (Ex. 29:25). In particular, this can happen when people become complacent in their faith. Moses called it a “root of bitterness”, when people say, “I shall be safe though I walk in the stubbornness of my heart” (Ex. 29:19). He warns that God will bring destruction upon the people if their complacency leads them to reject God. Then, chapter 30 anticipates a movement of renewal. “When all these things come upon you…and [you] return to the LORD your God, and you and your children obey… then the LORD your God will restore your fortunes and have compassion on you.” This cycle of decline and renewal has already been evident to a small degree in the book of Exodus. But, it will be particularly visible in the book of Judges and the rest of the history of Israel. There will be periods of decline, where people get comfortable and stop taking God seriously. This leads to idolatry and outright rejection and then God enters with a hand of discipline. The discipline causes people to wake up. They remember God’s covenant promises (some of them remember), and God restores their fortunes. Connect and Reflect: The NT also shows evidence of these patterns of decline and renewal. There is explosive growth in the church, followed by a period of cooling off, loss of initial spiritual enthusiasm, and then spiritual malaise. In turn, God urges his people to repent, they cry out to God and he restores their spiritual vitality. For example, Jesus warns the churches in Asia Minor (Rev. 2-3) that if they do not repent he will discipline them. This same pattern then shows up in church history. Where do you think the American church is related to this cycle of renewal? What does that say about our greatest need? How should we respond? Rev 2:4-5 But I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. Rev 3:15-20 “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. [Note: The Bible reading chart shows Exodus 31-33 as the chapters for today. If you have not already read this, it would be more helpful to read Exodus 32-34 as shown in the title.]
Exodus 32-34 - or - Exodus 31-33 Well, we are back to the story. Moses was up on the mountain top for a long time and the people got restless. (All of the discussion about the law, the tabernacle and the priests may have seemed long to you as well.) We have been hearing all of these warnings about the holiness of God and the sinfulness of the people, but perhaps the reader has been tempted to think: Are they really all that bad? This section answers the question with a big, bold, capitalized, and underlined, “YES.” While Moses is receiving the law on Mt. Sinai, all hell breaks loose below. I don’t mean “hell” in a flippant way. The rebellion of these people is a vivid picture of human sin and is a damnable offense. They flagrantly break the covenant and reject the living God for a god of their own imagination. (When they fashion this calf they are probably imitating the religious practices of the Egyptians that had shaped their religious conceptions through the years.) Even before Moses had come down from the mountain, they have broken the second commandment and probably many more in their decadent celebration. Notice, what they say about this worship, however. Aaron introduces the golden calf as “the gods that brought you up out of the land of Egypt” and declares that they will have "a feast to the LORD.” In other words, they are using biblical language, but filling it with a god of their own imagination. There are steep consequences to this rebellion. First, the Levites are directed to enact the judgment of God on their neighbors. Second, God sends a plague. However, considering that they had rejected the living God who created them, redeemed them, and sustained them in the desert, there is remarkable restraint. (The question we are meant to ask is not "why did some die?", but rather "why did so many NOT die?") Moses mediates with God (clearly this was God’s intention) and he relents from his judgment. Then the covenant is renewed, Moses receives a special revelation of God and returns to Israel with a shining face. The history of God redeeming sinful people for himself will often show just how corrupt humans can be. But God’s grace triumphs in the end and he maintains his plans to redeem a people for himself - in spite of the corruption of human sin. Reflect: We can also use religious language to cover up our rebellion. Ask God to reveal how you might be doing this. Connect: The golden calf is the prototypical OT rebellion and can serve as a warning for Christians about the pitfalls of the Christian life. But, the experience of Moses with a shining face, also can be used as an encouraging picture of how God is transforming us by his Spirit. Psalm 106:19-23 They made a calf in Horeb and worshiped a metal image. They exchanged the glory of God for the image of an ox that eats grass. They forgot God, their Savior, who had done great things in Egypt, wondrous works in the land of Ham, and awesome deeds by the Red Sea. Therefore he said he would destroy them—had not Moses, his chosen one, stood in the breach before him, to turn away his wrath from destroying them. II Corinthians 3:12-18 Since we have such a hope, we are very bold, not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. Exodus 28-29
The tabernacle offers real access to God, but it is limited access. Not everyone can go into the tabernacle and only a very select few can enter the Most Holy Place on a restricted basis. The priests would both serve God (28:41), and represent Israel when they did so. We see the representative part of their job description when they are directed to wear the names of the tribes of Israel engraved on stones on their chest (Ex. 28:9-12). The priests would offer sacrifices that were pleasing to God and also ones that were used by God as a means of atoning for the sin of the people. As we read these passages, we see the elaborate preparations of the priests – the beauty of their clothes and the rituals to set them apart. But we also see the precarious position that they minister in as we hear the constant reminder, “lest they die.” Reflect and Connect: The OT practice of priesthood is fulfilled in Jesus. The book of Hebrews explains that Jesus is the great high priest who represents us before God and gives us access to the power of God. Because Jesus is our high priest, we no longer need a human being to formally represent us before God, we can all enter the presence of God through Christ. At the same time, we serve as “lowercase-p” priests when we pray for other people. Consider these NT passages in light of the OT practices we read about today: Hebrews 4:15-16 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. Hebrews 10:19-22 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. I Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Exodus 25-26, 40
We are now starting to skip over some sections of material. When we skip a section of the Bible it is noted by an "*" in the reading chart. As we read through Exodus and beyond, we will try to achieve a summary of the material that is found there, but in many books, we will have to present a “condensed reading.” Our goal is to achieve an overall vision of the grand picture of redemptive history. In order to see the whole forest in its proper perspective we will need to skip past a few of the trees. For our reading today, we combined chapters that describe the role of the tabernacle, including chapter 40 - the last chapter in the book. For the purposes of Biblical continuity, the tabernacle is essentially a “portable temple.” It is pictured the same way as the temple, except that it is made of tent material. (The temple will be built later in the history of Israel, under King Solomon and a rebuilt form would continue to be used into the time of Christ.) The tabernacle also functions the same way as the temple in that it provides a meeting place for God with his people. God introduced the tabernacle construction project with the words, “Let them make for me a sanctuary that I may dwell in their midst” (Ex. 25:8). The whole structure and all of the items placed within it were meant to be a visible symbol of how we relate to God. The sacrifices, the separate spaces, and the elaborate rituals of cleansing all combined to show that God is holy and humans are not. In the back room of the tabernacle was the Most Holy Place, where the Spirit of God was tangibly present above the Ark of the Covenant. As the book of Exodus ends, the Spirit of God descends on the tabernacle and God is really living with his people (Exodus 40:34-38). This answers a question that has been lurking ever since the Passover. That is, If God is so exceedingly holy, but his people are prone to grumbling, disobedience and even rebellion - how can he live among them? The immediate answer is: “very carefully.” The long term answer is: “Jesus.” Reflect: Humans are prone to create religious ideas out of their own imagination. When we do this, our version of the divine is always more approachable and human-like than the living God. The structure and practices associated with the temple highlight God’s separateness and our need for mercy. How do your human concepts of God need to be recalibrated by the tabernacle? Connect: God was made known to his people through the tabernacle, but it a limited access and a limited revelation. When God chose to reveal himself to us definitively, he made himself known through Jesus, whom John said, “tabernacled” among us. This is what the Greek text literally says, but since that is not an English word, the ESV translates John 1:14 as “dwelt among us.” John 1:14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. So, we are back to the Mosaic Law today. Having finished the landmark legislation of Moses (The Ten Commandments) we now move on to a variety of other commands. We need to add some more theological observations to our tool box as we head into this new section. Because the Law of Moses is both so important and also so expansive, theologians have spent a great deal of energy reflecting on this body of law and categorizing the various parts of it. When we look at the entire body of legislation we see three different areas of focus. This might seem a little too academic at first, but unless you have this theological map to guide you, the Mosaic Law will become an imposing wilderness of confusing commandments. We could fall into the error of either dismissing them altogether or using the Law in the wrong way. Historically, these two tendencies of “legalism” or “antinomianism” (lawlessness) have long plagued the church.
Reflect: The Mosaic Law can challenge our self-made notions of how we approach God and what serving God looks like. While none of the laws in this section are directly applied to Christians, understood properly can help us to think through what it means to live a faithful Christian life. Can you see any places where the principles revealed here can guide you to greater faithfulness? Connect: Paul says that the Mosaic Law, in its entirety, was meant to be a training tool for God’s people as they grew in maturity and were prepared to receive Christ. Galatians 3:23-24 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. Special note: Slavery in the Bible. It can be troubling for people to read regulations about slavery in the Bible, because we imagine historically recent modes of “chattel slavery” when we read Exodus 21. However, it is important to note the specific limitations in place on the practice of slavery within Israel. “When you buy a Hebrew slave, he shall serve you six years, and in the seventh he shall go free” (Ex. 21:1) Furthermore, there were essentially rights and protections for people who were in the classification of “slave” (Ex. 21:2-11,20,26). Slavery was a common practice in the ancient world. The Mosaic Law does not create it, but it brings regulations and protections to an existing practice. Finally, we see that the entire practice is governed under the precept that Israel knew what it meant to live in slavery in Egypt and that God had delivered them from this (Ex. 20:1). This is clearly a very different system that what was practiced in American plantation systems. But why would God have allowed even this highly regulated practice of slavery to exist within the nation of Israel? We don’t know for sure, but we do know that it provided a means of survival for people who were living in poverty and in danger of starvation. That is, you could sell yourself in a time of absolute desperation but, there was a limit on how long you could be held. Like modern day bankruptcy, there was a process that could allow for the restoration of absolutely desperate people. About seven weeks after the Exodus, Israel arrives in the wilderness of Sinai and came to “the mountain.” Presumably, this is where God had appeared to Moses at the beginning of the book. At this point, we can see that God’s promise to deliver his people from their bondage to Pharaoh has been fulfilled. When God first revealed himself to Moses through the burning bush, he said that Moses would lead the people out of Egypt and they “would serve God on this mountain” (Exodus 3:12). But what does it mean to serve God? We are about to find out. Chapter 19 shows great preparation for a sacred meeting on the mountain top. All of the people were told to wash themselves and prepare themselves for a meeting with God. Only Moses will be allowed to go up to the top of the mountain (with Aaron for some portion of it) because the holiness of God is a deadly threat to mortals.
What God reveals on the mountain is referred to the “Law of Moses” or the “Mosaic Law” and forms the foundation for life for the people of Israel. Now, the Mosaic Law is laid out in many parts of the first books of the Bible. Much of the second half of Exodus, all of Leviticus, and parts of Numbers unfold this law. Then, at the end of his life, Moses summarizes these commandments in the book of Deuteronomy (the title means “second (giving of the) law.”) Because this 90-day study focuses on the history books in the Bible, we will not spend a great deal of time on the law. That is a study for another day. For our purposes, we will spend just a few days looking at some of the commandments in the law of Moses which are found in Exodus. At this point, we will be a little more selective in our reading so that we can stay on pace to finish our tour of the story of Scripture before Easter. Here are the initial observations that we want to make:
Reflect: Your obedience cannot earn your salvation but, the Ten Commandments can show us quite a bit about the Christian life. Historically, they have been understood to function in 3 ways (“Three uses of the Moral Law”.) First, they show us wisdom about how the world works and demonstrate a basis for flourishing human life for all people. Second, they reveal our sinful hearts and drive us to deeper repentance. Third, they show Christians how to live a life of thankful obedience in the power of the Spirit. Simply look at the Ten Commandments again. How do they reveal your sin? How do they call you to a life of greater faithfulness? Connect: Paul tells us that the law is good, but that it reveals our sin and is no longer meant to be the guiding system for the Christian life. Admittedly, the New Testament treatment of the Mosaic Law is a field of study which is complex and often confusing. Let’s simply look at one NT reference in which Paul highlights the way that the Ten Commandments reveal our sin and highlight our need for a savior. Romans 8:7,24-25 If it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet”… Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! ,In the immediate aftermath of the Red Sea crossing the frailties of Israel become evident. It is almost hard to imagine that shortly after this remarkable victory the people could grumble and complain. They “grumble against Moses” (Ex. 15:24 and 16:2). Then they refuse to listen to the Sabbath regulations. Then, they threaten to kill Moses when their thirst gets extreme and say the ultimate ungrateful remark, “Why did you bring us up out of Egypt?” (Ex. 17:3) In spite of it all, God continues to graciously provide. He will need to straighten things out with some disciplinary action, but the overwhelming picture is one of God’s abundant and merciful provision for ungrateful and fickle people. Furthermore, even Moses begins to show cracks from the strain. Fortunately, he has friends to hold up his arms, and his father-in-law shows up with some good advice about delegating his responsibilities.
Reflect: It would be hard to imagine ungrateful attitudes developing so quickly if it were not part of our everyday human experience. In reality, we forget God’s blessings quickly and our hearts turn toward grumbling even shortly after God helps us out. Where do you need to confess a grumbling spirit and an ungrateful heart? Connect: Paul continued to apply the lessons of the wilderness generation to the Church in Corinth, telling them specifically that these stories are meant to be an example to us. In particular, the example is that they were part of the community that experience great blessing, but they “desired evil” and “grumbled.” (Other sins that he mentioned come up later in Exodus.) The end point of his concern is that we should not allow the experience of God’s blessing to make us spiritually apathetic. I Corinthians 10:3-12 [Our Fathers] all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. Now these things took place as examples for us, that we might not desire evil as they did. Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.” We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. We must not put Christ to the test, as some of them did and were destroyed by serpents, nor grumble, as some of them did and were destroyed by the Destroyer. Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. Therefore let anyone who thinks that he stands take heed lest he fall. Well, Israel has escaped from Egypt, but the mighty power of Pharaoh still overshadows them. After letting them go, Pharaoh has his mind changed and he decides to pursue Israel into the wilderness. Notice how God is working in all of this to complete judgement on Pharaoh (directing Israel to a vulnerable place and hardening Pharaoh’s heart so that he stubbornly persists in his rebellion.) All of these lead to the climactic moment of deliverance in the Old Testament. Israel is delivered from the oppressive power of Egypt when they pass through the waters of judgment, but the Egyptian army is swallowed up behind them. Following the Red Sea crossing, Moses sings about God’s work of deliverance. The end result of this whole ordeal is that God was revealed to be the ultimate judge with power to direct earthly affairs and the powers of Pharaoh are severely limited. Together with the Passover, this judgment at the Red Sea becomes the definitive account of salvation in the Old Testament. What we see is that God brings our salvation by removing our enemies. The Passover reminds us that we need God’s mercy for ourselves if we are going to withstand his day of judgment.
Reflect: Rather lead Israel by a safe and easy way, God directs them to go to a place where their backs are against the sea and they have no other options. How has God used desperate circumstances in your life to make you lean on him more deeply? Is that happening now? Connect: Paul compares the Red Sea crossing to the salvation that Christians experience in Christ. He spoke of the Israelites as being “baptized into Moses” when they accompanied him through the Red Sea. The parallel idea is that when we believe in Christ we are connected to him by faith and we experience deliverance through him. Christians pass through the judgment of God because they are in Christ. Baptism is a picture of our union with Christ. Because Jesus endure the judgment of God on our behalf, we pass through it “in him.” I Corinthians 10:1-2 For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea... Romans 6:3-4 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. As the climactic act of God was approaching, Moses was given an unusual command. In the prior plagues, Israel was a passive bystander. But now they have a role to play. In this final act of judgment, they will finally be set free from the oppression of Pharaoh. But there is a lesson for Israel here also. When the angel of death sweeps over the land, taking the life of every firstborn son, the people of Israel need to be delivered from this same act of judgment. The houses of Israel will be marked with the blood of the lamb, and when the angel of the LORD comes by he will “pass over” the house where the blood is shed. Notice that the agency of this activity seems to be given to an angelic being whom the LORD calls, “the destroyed” (Ex. 12:23). But, throughout the chapter, God owns the activity himself – “I will pass through the land… I will strike… I will execute judgments.” This is a clear message about the identity of God. He is pure in his holiness and he is opposed to human sin. This opposition will prove to be deadly for all people, even those people that have a covenant relationship with him. While Israel needs to be saved from Pharaoh, their greatest need is to be saved from the judgment of God himself. The Passover would become a yearly feast that was intended to cement this memory into the minds of God’s people. They were saved by a substitute (lamb) and saved by grace, but they were saved from the judgment of God for their own sins.
Reflect: Often other problems loom larger in our life, but the Bible tells us that the biggest problem we each have is that we are sinners who cannot stand in the presence of a holy God. Connect: The New Testament authors show that Jesus is the fulfillment of the Passover. He is the lamb slain in our place that we can be forgiven and so that God’s judgment will Passover us. John 1:29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! I Corinthians 5:7 Christ, our Passover lamb, has been sacrificed. Now the confrontation between Moses and Pharaoh really starts to heat up. Behind all of these events is the powerful hand of God. We see this directly as God’s power works through Moses. But we also see the mysterious work of God in the heart of Pharaoh. At times Pharaoh hardens his own heart, and at times (especially as the story progresses) God hardens it. We don’t fully understand this, but we know that a hardened heart is part of God’s judgment. And here, God is working for a bigger purpose. He wants his own identity to be revealed through the events of history. God shows that he has ultimate power over creation by essentially reversing the creation process. For example, frozen precipitation brings destruction and not the normal blessing of rain. Furthermore, the God who spoke light into existence reveals himself as darkness settles over the land. The created world turns against Pharaoh because he has exalted himself over the creator. In all of this, God is working to reveal himself as the only true and living God. Notice the repeated refrain – “The Egyptians will know that I am the LORD, when I stretch out my hand…” Some of the miraculous signs of Moses can be repeated by the court magicians (we don’t know how), but very quickly they are shown to be out of their league. There is only one God, and he holds the power of the created world and even life itself in his hands. As we progress through the 10 plagues they get more and more severe and often show an intentional distinction between Egypt and the people of Israel. This move us to the ultimate and definitive action of God in the final plague...
Reflect: This is a warning hear about a hardened heart. On one hand, God’s purposes are mysterious. On the other hand, the end result of resisting God’s entreaties (hardening the heart) is that our hearts become hardened, and we are no longer able to respond appropriately or think rationally. Sometimes, a severe intervention from God can get our attention and help us regain perspective. If that leads to repentance, even a painful event can be a good thing. Connect: The Bible warns God’s people against hardening their hearts. We can’t assume that our response to God is something that we can do at our leisure. Assuming that we can do what we want and then go back to God’s way when we choose is itself an act of arrogant disregard for God. Hebrews 3:12-15 Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. As it is said, “Today, if you hear his voice, do not harden your hearts as in the rebellion.” Our first glimpses of Moses as the mighty servant of God don’t exactly inspire confidence. He is reluctant to accept the mission, complaining that he isn’t a very good speaker. (As if, his eloquence was going to be the deciding factor in this confrontation.) Then on the way back to Egypt he is nearly killed by the angel of the LORD for having neglected to circumcise his son. (This is admittedly a strange part of the story.) And then, the first confrontation with Pharaoh ends not with progress – but with things getting worse. Now they have to make bricks without straw and still keep up the production levels. The people of Israel are now mad at Moses for deepening their problems. But God is not discouraged in the least. He is the Sovereign LORD of the universe and will accomplish his purposes in spite of the weakness of his servants and the might of the opposition.
Reflect: When the problems in our life loom large, we are reminded that God is always bigger and more capable than any opposition. Connect: Paul assures Christians that God is able to work all things for our good. That does not mean that all events are good – many are painful or even heartbreaking. But it means that God’s almighty power is able to direct all events for his purposes, which is for the ultimate good of his people. Romans 8:28 And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. Day #18b: Exodus 3. “I am”
I am glad that we can get a whole day to discuss this one chapter, because it is one of the most important ones in the Bible. In Exodus 3, God enters the story in a new way. He reveals himself to Moses in the burning bush, promises action for oppressed Israel, and reveals himself by the divine name. When Moses asks God, “Who shall I say sent me?”, God answers, “I AM WHO I AM.” That sounds cryptic to us, but it is a revelation of God’s character. God’s defining aspect is his underived self-existence. It is what sets him apart from every other thing that exists. Every other thing is created by God. It is “derived” by God’s power – that is, it comes from God. But God does not come from anything else. As we learned in Genesis, “In the beginning, God…” Before anything was created, God was. There was never a time in which God did not exist. All other aspects of our experiential reality were created, but he is uncreated. The Hebrew word for “to be” was represented by the (Hebrew) letters YHWH. This was understood to be the personal name for God, in distinction from the more general title of “god” – which could be used for other, false, gods. The name that sets the God of the Bible apart from every other deity that can be named or imagined is his unique divine name, “YHWH.” This name became so sacred to the Jewish people that they stopped speaking it out loud. Instead, they would say, “The LORD” whenever the name of YHWH was written. Later, Bible translators were uncertain of how to render this, or even how to pronounce it. Early English translations rendered the divine name as “Jehovah.” Later translators rendered it as “Yahweh.” Following the practice of the Jewish scholars, most modern translations write the name “the LORD” (notice all caps) whenever they encounter this word in the Hebrew text. This is distinct from the word “lord” (not in caps) which is a title of respect that can be used for people. Traditionally, the first five books of the Bible were attributed to the authorship and direction of Moses, so it is understandable that the name YHWH was used, even prior to the burning bush revelation (for example, in the book of Genesis._ The thing that we want to understand is that, generally speaking, when God is referred to as YHWH (“the LORD”) it is showing the specific relationship that he has with his covenant people. On the other hand, when the term “God” is used it often speaks of God in a more general way and may even be used for false gods or angels. Reflect: God invites you to be on a “first name basis” with him. To call God, “The LORD” is to know him as the uncreated, self-existence deity that is the source of all things in existence. We have a powerful friend. Connect: The New Testament is written in Greek and not Hebrew, so the authors don’t use the Hebrew letters YHWH and therefore, the same sort of capital letter distinction does not exist in the New Testament. But in his letter to the Philippians, Paul proclaims that Jesus is given “the name above every name” and shows that all humans will one day confess that he is “Lord.” This is a clear reference to the divine name and he is showing that Jesus shares the same divine name “Yahweh.” Furthermore, when Jesus says about himself that “I AM”, he is assuming to himself this divine identity – an action that his listeners understood to be an infuriating claim to divinity. Philippians 3:9-11 Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. John 8:58-59 Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. *Note: When the schedule of readings was first published, I made a mistake and cut out this date. Since other parts of this program had already been published using the dates, it was easier to simply create “Day 18b” than shift the whole schedule back a day. So, the technical count for 90 days is a bit off, but I hope that you will agree that is not a very big deal. – MK In the book of Exodus, God’s redemptive plan shifts to focus on the nation of Israel. We meet them hundreds of years after the time of Joseph. They are still in Egypt, but they are no longer favored people because the new king of Egypt “did not know Joseph.” God had been fulfilling this promise to Abraham to make his people great in number, but the large numbers of rapidly reproducing foreigners threatened the Egyptian leaders. Pharaoh oppresses the people with hard labor and attempts to slim their numbers by killing male infants. Moses is spared, and under God’s guidance he taken in by Pharaoh’s daughter and raised in the royal court. In the midst of the “groaning” of God’s people two heroes emerge. First, Moses. He is unable to deliver his people from their groaning and oppression and has to flee in into the desert. But the second hero will have sufficient ability. Chapter 2 concludes with these words of anticipation; “God heard their groaning and God remembered his covenant… God saw the people of Israel and God knew.”
Reflect: Deliverance from the oppression of Egypt is the defining act of God’s Old Testament salvation. In this we see an important characteristic of God. He hears the groaning of his people, he sees their situation, and he knows. As you consider painful and frustrating parts of you own life and hold them up to God in prayer, remember that he “hears, sees and knows.” In Paul’s first letter to the Corinthian church he sought to correct a church that was distracted by great acts of power. He reminded them that love is the greatest of all attributes that a Christian can have. In this, we draw near to the heart of God. But more important than knowing God, is the fact that we are “known by him.” I Corinthians 13:12-13 Now I know in part; then I shall know fully, even as I have been fully known. So now faith, hope, and love abide, these three; but the greatest of these is love. * Note on the title "18a"; When the schedule was being made, there was a cut and paste error which resulted in one date being left out. We didn't catch this until further plans had developed, so the easiest way to deal with this was to simply make day #18a and #18b. I trust that you will not find this to be a huge difficulty. |
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April 2021
CategoriesAuthorThis blog is part of the ministry of City Reformed Presbyterian Church. Unless otherwise noted, the entries are written by Matt Koerber. This is part of a project that our church is doing as we read through the narrative sections of Scripture between early January and Easter 2020. New entries will be scheduled to drop automatically at 5:00 am on the scheduled day. |