Jeremiah 46-52: Prophecies against Other Nations

What's interesting to me about the prophets is that they have prophecies to other nations (that is, besides Israel and Judah) at all.  After all, Israel and Judah are the nations God sent them to.  So I think in a way these prophecies were for their benefit, to show them that God wasn't just picking on them, and also that the nations around them who were corrupt or whatever would get punished too.  Also there are asides in some of these that are directly for the Jews - for instance, at the end of the prophecy against Egypt God tells his own people that even though he's going to destroy Egypt, he's going to save the nation of Israel - they're going to be punished, but not wiped out completely.

The other interesting thing to me about these prophesies are that sometimes God says he's going to completely destroy a nation - such as Kedar and Hazor and Babylon - but with some of the other nations, God promises eventual restoration.  He says, "I will restore the fortunes of _____" sometime in the future, and he says it of Moab, Ammon, and Elam.  I have no idea who Elam is, but Moab and Ammon were the sons of Lot's daughters (and also of Lot . . . eww), so they were kind of cousins to the Israelites.  So that's kind of neat I guess.

In the prophecy against Babylon, God promises to return Judah to the promised land and that in those days "search will be made for the iniquity of Israel, but there will be none; and for the sins of Judah, but they will not be found; for I will pardon those whom I leave as a remnant."

The wording at the end of that sentence is very important for Christians, I think - "for I will pardon those whom I leave as a remnant."  I have been reflecting recently on the difference between a pardon and an exoneration in legal terminology.  When a defendant is exonerated, it means that it is officially declared they did not commit the crime and therefore cannot be charged for it; they are innocent.  A pardon is when a person who has already been convicted of a crime is forgiven of that crime.  It's still understood that they were guilty of the crime, but they no longer have to serve the consequences of doing it (jail time or whatever it is).

When we are saved, we are not exonerated.  God, for whatever reason, doesn't remove our pasts and make it so that we never sinned.  He also doesn't pretend like we never sinned (God doesn't pretend, I don't think). Instead he gives us a pardon: he says "yes, you did these crimes against me, but you are no longer responsible for the punishment - I'll take care of that."  He frees us from our prisons and lets us live again.  And it's not because we deserved it.

Some people might think it's unjust of God to pardon criminals, especially if they don't do anything to deserve that pardon.  God is just - he does require that the debt be paid - but it was paid by Jesus when he shed his innocent blood in our place.  God is just, but he is also merciful, and he loves us so much that he made a way to come to us when we lacked the strength to go to him.  The great thing about God is, and Jeremiah 51 makes this point, nobody can tell God he did the wrong thing and get him in trouble for it.  When I was in college, my history professor was the chair of the history department.  He would cancel class from time to time when he was going to visit his grandchildren out of state or something like that.  And nobody could tell him not to, because he was the head of his department (I guess the dean or vice president or president could've told him not to, but on the other hand he'd been there longer than any of them put together so they pretty much let him do things the way he wanted).  There's nobody above God.  He gets to make the rules.  That would be a scary thought if you didn't trust God.  If you believe that God is good and just, then it's a comfort.

In chapter 52, the fall of Jerusalem is described again, including the blinding of Zedekiah and the murder of his sons (not in that order).  But at the very end it says that Jehoiachin, who was the king of Judah before Pharaoh put Zedekiah up, finds favor with the king of Babylon (this is after Nebuchadnezzar), and the king restores him to his former title, although he stays in Babylon, and he gets to eat at the king's table the rest of his life.  I don't really know why the king of Babylon did that or what affect it had on Jehoiachin or the people of Judah, but I think it's a nice note to end such a depressing book on.

Jeremiah 11-19: Brokenness

I feel really bad about getting so behind on these things.  It's just hard to blog about the prophets, like I said before.  I feel like I'm saying the same thing over and over.  I wonder if God felt that way when saying all this stuff to the prophets?

Chapter 11 is about how Israel has broken their covenant with God.  Covenant were an ancient oath ritual thing, very formal contracts that had specific terms and often very harsh consequences for breaking the covenant.  Israel has broken their terms of covenant, which were to remain faithful to God and worship Him only, basically. Not only this, but the people actually refuse to listen to God or turn back to Him. They don't want to be part of the God of Abraham's people anymore.  For this reason, God tells Jeremiah that he is not even supposed to grieve for the destruction that will come on Israel and Judah.  That would be very hard for me to obey.

Meanwhile, some people think it would be way more fun if Jeremiah weren't around, so there are some plots against his life, but God is protecting him from anything serious so far.

In chapter 12, we see again God's disgust with his chosen people who have rejected Him.  He says He is actually going to abandon them and forsake them - whoa, what?  The Bible actually says that?  Yes, it actually does.  God uses some very harsh language in the prophets, because He is flipping fed up with chasing after people who want nothing to do with Him.  So He's going to uproot them, cut them off, make their land desolate.

But . . .


The story doesn't end there.  After God does all this, He is going to bring them back, restore them, and bless them.  And when He does, then they will follow Him whole-heartedly.  I don't know if this is a reference to the coming of Christ, or to the eventual and ultimate restoration of Israel in the Day of the Lord.  Because Messiah has come, and the people of Israel didn't recognize or accept Him.

I think that we know more about Jeremiah as a person than we do about any other prophet who wrote a book.  Jeremiah (the book) is full of prayers of Jeremiah (the person), either laments over the state of his nation, or pleas with God to remember him and deliver him from his enemies, etc.  We find out about some of the plots against him, and we also find out that God didn't let him get married or have kids.  Bummer.  There are some people in the world that it seems God calls to live a really hard life.  Jeremiah did not have a fun life. Jeremiah did not have a lot of friends.  His only delight was in God.  He says in chapter 15, "Your words were found and I ate them, And Your words became for me a joy and the delight of my heart, For I have been called by Your name."  If we had no joy in life, would we be able to find delight in God?  That is something I wonder about myself.  Do I give praise to God because He makes my life fun and happy and successful, or because He is goodness and joy itself?

God uses some harsh words about Israel and Judah, like I said before.  He says that even if Moses and Samuel (the epitome of obedience to God, right?) were to plead with Him on behalf of the Jews, God would not listen or have compassion on them.  And this is saying a lot because Moses did plead with God on behalf of Israel more than once, and in each of those cases God relented from the punishment He was about to give. So Judah is in a pretty bad state right now if not even Moses can change His mind.


But . . .


There is something that could change God's mind, and that something is repentance.  He says, "If you return, then I will restore you."  No matter how far gone you are - even if you've become so corrupt that Moses himself could't argue a case for you - God will forgive you in a heartbeat if you simply turn away from a life of rebellion and submit to Him.  It's that simple.  Why don't we do that more often?

Chapter 17 has a famous verse about the heart: "The heart is deceitful above all things and desperately wicked; Who can know it?"  My translation, the NASB, says that the heart is "desperately sick."  I think this is a better word image than what the KJV gives for the condition of our hearts.  We have a disease; it is called sin.  No matter what we do, we cannot rid ourselves of this inner illness, and what's worse, it is terminal.  Our sin is going to kill us.

But . . .


There is a cure.  There is one Doctor who knows how to treat this disease, a miracle surgeon who can take out all the nasty cancerous blackness and replace it with something good.  "Heal me, O LORD, and I will be healed; Save me and I will be saved," says Jeremiah.  There is only one way not to die of sin, and that is to die to sin by subjecting ourselves to the rule of God in our lives.  What does that look like?  Well, it kind of looks like clay being shaped into a pot, and God gives Jeremiah a visual of this by sending him down to a potter's house.  The potter is making a pot, and as sometimes happens in pottery, the thing just isn't turning out .  If you've ever tried your hand at pottery, you've experienced this - sometimes for whatever reason, the shape becomes such that you really can't fix it no matter what you do.  So you have to smash the clay back into a ball and star over.  This is what happens with the potter Jeremiah watches - the pot is ruined, so the potter starts over with the clay and makes something new, and that works.  This is what God is going to do to Israel.  They've become spoiled; they can't be repaired or patched or reshaped anymore because it's just patches on patches and sticking your finger in a dike, so to speak.  It's not going to work.  So God has to bring Israel down to the lowest possible point - He has to break her - in order to remake her into something new.

That is the gospel.  Sin has screwed us up beyond the point of repair; you can't slap a bandaid on an amputee and expect it to help.  If we are ever to become whole, we actually first have to become broken.  It's like when you break a bone, and it heals improperly, so then you go to the doctor to get it set and he has to re-break the bone in order to put it where it belongs.  It's a horrible, painful procedure, but it is the only treatment.  Brokenness is the only means to our cure.  That is what God is doing with Israel and Judah here - He's not just saying all this stuff about forsaking and destroying because He's done with them and is going to leave them in a pile of bones somewhere.  All this doom and gloom stuff has a purpose, and the purpose is to break Israel and Judah of their pride so they will return to following God.  And it actually worked; after the exile to Babylon, Israel remained monotheistic.  It was in Babylon that the Old Testament was compiled and copied.  To this day, the Jews have a strong attachment to their religion and the God of their fathers.  Unfortunately, as a whole they missed God's biggest blessing to them, their long-awaited Messiah.

Finally, one more broken thing.  God has Jeremiah take a jar out in the open and break it to foretell that destruction is coming to Jerusalem.  Another nation will come in and conquer the city and the nation, and they will demolish Jerusalem.

What do we learn about this passage?  First of all, there is a punishment for turning your back on God.  God is serious when He lays down consequences; He really means it when He says bad things will happen to you. Think about that before hastily agreeing to follow Him - because He's going to ask a lot of you.

Secondly, though, we learn that God is merciful, and that in spite of all His anger and frustration with these crazy people, He is willing and even eager to forgive them; in fact, everything He is doing to punish Israel is for the purpose of restoration.

I wrote in my journal once that we are like broken pieces of glass, and God can take all those broken pieces and shape them into something new and beautiful.  It's not something we can do ourselves (we're the broken pieces, remember?) - it's something only God can do.  And the amazing thing is, no matter how broken you were when you started, the thing He will make you into will actually be better than what you started as.  And that's a pretty awesome thing.

Isaiah 52-66: Restoration for the Transgressors

Okay, I know I dropped the ball again for a while on this blogging thing.  It's difficult to blog about these prophetic books because they kind of say the same thing over and over and while that's not a bad thing, it makes it difficult to feel like I'm saying anything new.  So my next several posts may be a bit shorter and cover larger passages, because I'm really trying to just point out what sticks out to me.

Anyway, so in chapter 52 Isaiah starts talking about the exalted servant of God.  And then in chapter 53 he talks about the suffering servant.  Jews believe these are two different people, whereas Christians believe both passages are referring to the same person: Jesus the Messiah.  I have always wondered what the Jews think about chapter 53, because the language is that of sacrificial atonement - that our sins, sorrows, transgressions, etc., are placed on this person, that he is a guilt offering, that somehow this bearing of our iniquities justifies us.  For Jews who believe that justification comes through keeping the Law and making animal sacrifices, what does this passage mean to them?

Recently, the thing that has struck me about Isaiah 53 is that it's not just our wickedness that Jesus atoned for.  Verse 4 says "Surely our griefs He Himself bore, And our sorrows He carried."  In the margin of my Bible I wrote this:  "Not just our sins, but our sorrows - not just our wrongs, but also our hurts.  Jesus knows what all of our pains, griefs, shame, trauma, feel like, because He carried it.  It, too, was nailed to the cross, which means it, too, will be redeemed."  To me, that is a very comforting thought.

The next three chapters are pretty positive: God's lovingkindness and covenant of peace can never be shaken, God offers mercy freely, God's boundless mercy is incomprehensible because God Himself is incomprehensible, being obedient to God will yield blessing, etc.

Following this are three chapters of warnings and judgments and stuff like that.  There's an indictment of rulers who don't acknowledge God as higher than them, and there's a call to fasting so that God will hear.  But as it is, the text says, God doesn't hear because the people's sins have created a barrier between themselves and Him.  I find the juxtaposition of these two verses very telling: 59:1 says, "Behold, the LORD's hand is not so short That it cannot save; Nor is His ear so dull That it cannot hear."  Then the very next verse says, "But your iniquities have made a separation between you and your God, And your sins have hidden His face from you so that He does not hear."  So it's not that God can't hear, but that He doesn't - I think He's waiting for repentance - He's waiting for us to turn from our wickedness in order to truly seek Him.  Because the thing is, people would cry out to God and stuff, but at the same time they were holding on to these idols and sinful practices and stuff, so it wasn't really God that they wanted; they just wanted a bailout.  And I think this is what I do too.  What I pray for the most is help when I'm in trouble.  I think I need to seek God for His own sake, not just to be my cleanup crew.

Chapters 60-66 cover a few different ideas, but I think they all are built around the central theme of the Day of the Lord, the restoration of Zion, and the redemption of man.  Someof the language is very messianic (or at least was used by Handel in writing Messiah): "Arise, shine; for your light has come, And the glory of the LORD has risen upon you."  Some of the language sounds like the book of Revelation: "No longer will you have the sun for light by day; Nor for brightness will the moon give you light; But you will have the LORD for an everlasting light, and your God for your glory," and, "the days of your mourning will be over," and (chapter 65) "behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind."  Chapter 61 opens with the passage that Jesus read in the synagogue when He began His ministry: "The Spiri of the Lord God is upon me, Because the LORD has anointed me To bring good news to the afflicted . . ."

But at the same time that all this happy glorious stuff is going on, God also says that at this time He will judge the nations and will pour our His wrath on those who are wicked.  But to those who follow God, God will show mercy and compassion and will save them.

Chapter 65 reminds me of the book of Romans (actually it's quoted in the book of Romans), because it talks about God being found by people who didn't seek Him, while at the same time He is pursuing people who want nothing to do with them.  Paul says that this is referring to the Gentiles compared to the Jews.  All this time, God has been making appeal after appeal to the Jews, and they really couldn't care less what He has to say.  But when the gospel is brought to the Gentiles, they accept this brand new God that they didn't even know before.  But in this future time that Isaiah keeps referring to, the time when God makes a new heaven and earth, everyone will acknowledge God and everything will be great.  Even lambs will be safe in the company of animals that used to be their predators.  It just now struck me that this is the context of the verse, "Before they call, I will answer; and while they are still speaking, I will hear."  Does that mean that this verse doesn't apply to right now?  Because it seems to me that God does and has answered prayers before they were prayed or even at the same time.  So if God is already doing that now, I wonder what this verse will mean about what things will be like in the future.

Anyway, so the chapter ends basically with a comparison between the future state of the righteous and the future state of the wicked.  It's very clear that everybody ultimately will see and know who God is and will bow before Him, but only some will share in His glory and joy.  For those who persisted in transgression, there is only agony and death, which really sucks. 

I think the message is clear - the message of this whole book - that God extends mercy and forgiveness to everybody (because He makes intercession for the "transgressors," who are the wicked people - that's all of us), but not everybody is going to participate in that.  Ultimately, God is going to come down and give everybody what they really want, and it's either going to be Him, or it's going to be Not Him.  It's a message to take God seriously, to take repentance seriously, and not to be complacent about the thought of God's judgment, because it's real, and it's coming.  It's a sobering thought, but only if you're living outside God's mercy.

Isaiah 40-51: God Is Great, God Is Good

This passage is one of my favorites in the whole Bible.  It contains verse after verse describing God's greatness, His power, His supremacy, His mercy, His love, his faithfulness, His constancy.  If you are ever in a dark place, I recommend you read these twelve chapters.

I think instead of offering commentary - because let's face it, the content of these chapters is essentially the same as the content of the last 39 - I'm going to quote the verses that stood out to me the most.  By the way, somebody at my small group pointed out that Hebrew literature is full of what is called chiastic structure, which is something I learned about in theology class.  It's a way of organizing topics symmetrically so that the first topic and last topic are the same.  For instance, if the writer had two topics to talk about, topic A and topic B, in a chiastic structure he would talk about A, then B, then B, then A.  If he had three topics he would order it ABCCBA, and so forth.  So that is why Isaiah is so back-and-forth all the time.

Now on to my verse highlights.  I'll organize them by topic.  All verses are from the NASB, all emphases mine.

God's Greatness

40:8 The grass withers, the flower fades,
But the word of our God stands forever.

40:10 Behold, the Lord GOD will come with might,
With His arm ruling for Him.
Behold, His reward is with Him
And His recompense before Him.

40:12-13 Who has measured the waters in the hollow of His hand,
And marked off the heavens by the span,
And calculated the dust of the earth by the measure,
And weighed the mountains in a balance
And the hills in a pair of scales?
Who has directed the Spirit of the LORD,
Or as His counselor has informed Him?
With whom did He consult and who gave Him understanding?
And who taught Him in the path of justice and taught Him knowledge
And informed Him of the way of understanding?

40:25-26 "To whom then will you liken Me
That I would be his equal?" says the Holy One.
Lift up your eyes on high
And see who has created these stars,
The One who leads forth their host by number,
He calls them all by name;
Because of the greatness of His might and the strength of His power,
Not one of them is missing.

40:28 Do you not know? Have you not heard?
The Everlasting God, the LORD, the Creator of the ends of the earth
Does not become weary or tired.
His understanding is inscrutable.

41:4b I, the LORD, am the first, and with the last.  I am He.

42:8-9 I am the LORD, that is My name;
I will not give My glory to another,
Nor My praise to graven images.
Behold, the former things have come to pass,
Now I declare new things;
Before they spring forth I proclaim them to you.

43:10-13 "You are My witnesses," declares the LORD,
"And My servant whom I have chosen,
So that you may know and believe Me
And understand that I am He.
Before Me there was no God formed,
And there will be none after Me.
I, even I, am the LORD,
And there is no savior besides Me.
It is I who have declared and saved and proclaimed,
And there was no strange god among you;
So you are My witnesses," declares the LORD,
"And I am God.
Even from eternity I am He,
And there is none who can deliver out of My hand; I act and who can reverse it?"

44:6-8 Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts:
"I am the first and I am the last,
And there is no God besides Me.
Who is like Me? Let him proclaim and declare it;
Yes, let him recount it to Me in order,
From the time that I established the ancient nation.
And let them declare to them the things that are coming
And the events that are going to take place.
Do not tremble and do not be afraid;
Have I not long since announced it to you and delcared it?
And you are My witnesses.
Is there any God besides Me,
Or is there any other Rock?
I know of none."

44:24 Thus says the LORD, your Redeemer, and the one who formed you from the womb,
"I, the LORD, amd the maker of all things,
Stretching out the heavens by Myself
And spreading out the earth all alone."

45:5-7 I am the LORD, and there is no other;
Besides Me there is no God.
I will gird you, though you have not known Me;
That men may know from the rising to the setting of the sun
That there is no one besides Me.
I am the LORD, and there is no other,
THe One forming light and creating darkness,
Causing well-being and creating calamity;
I am the LORD who does all these.

46:9-10 Remember the former things long past,
For I am God, and there is no other;
I am God, and there is no one like Me,
Declaring the end from the beginning,
ANd from ancient times things which have not been done,
Saying, "My purpose will be established,
And I will accomplish all My good pleasure."

God's Love, Provision, and Care

40:11 Like a shepherd He will tend His flock,
In His arm He will gather the lambs
And carry them in His bosom;
He will gently lead the nursing ewes. 
40:28-31 He gives strength to the wear,
And to him who lacks might He increases power.
Though youths grow weary and tired,
And vigorous men stumble badly,
Yet those who wait for the LORD
Will gain new strength;
They will mount up with wings like eagles,
They will run and not get tired,
They will walk and not become weary.

41:10 Do not fear, for I am with you;
Do not anxiously look about you, for I am your God.
I will strengthen you, surely I will help you,
Surely I will uphold you with My righteous right hand.

41:13 "For I am the LORD your God, who upholds your right hand,
Who says to you, 'Do not fear, I will help you,'
Do not fear, you worm Jacob, you men of Israel;
I will help you," declares the LORD, "and your Redeemer is the Holy One of Israel."

43:1b-5 Do not fear, for I have redeemed you;
I have called you by name; you are Mine!
When you pass through the waters, I will be with you;
And through the rivers, they will not overflow you.
When you walk through the fire, you will not be scorched,
Nor will the flame burn you.
For I am the LORD your God,
The Holy One of Israel, your Savior;
I have given Egypt as your ransom,
Cush and Seba in your place.
Since you are precious in My sight,
Since you are honored and I love you,
I will give other men in your place and other peoples in exchange for your life.
Do not fear, for I am with you;
I will bring your offspring from the east,
And gather you from the west.
44:21 Remember these things, O Jacob,
And Israel, for you are My servant;
I have formed you, you are My servant,
O Israel, you will not be forgotten by Me.

46:4 Even to your old age I will be the same,
And even to your graying years I will bear you!
I have done it, and I will carry you;
And I will bear you and I will deliver you.
49:15-16 Can a woman forget her nursing child
And have no compassion on the son of her womb?
Even these may forget, but I will not forget you.
Behold, I have inscribed you on the palms of My hands;
Your walls are continually before me.

51:12-13 I, even I, am He who comforts you.
Who are you that you are afraid of man who dies
And of the son of man who is made like grass,
That you have forgotten the LORD your Maker,
Who stretched out the heavens
And laid the foundations of the earth,
That you fear continually all day long because of the fury of the oppressor,
As he makes ready to destroy?
But where is the oppressor?

God's Mercy and Forgiveness 
 
40:1-2 "Comfort, O comfort My people," says your God.
"Speak kindly to Jerusalem;
And call out to her, that her warfare has ended,
That her iniquity has been removed,
That she has received of the LORD's hand
Double for all her sins."

44:22 I have wiped out your transgressions like a thick cloud
And your sins like a heavy mist.
Return to Me, for I have redeemed you.

48:9 For the sake of My name I delay My wrat,
And for My praise I restrain it for you,
In order not to cut you off.

50:2b Is My hand so short that it cannot ransom?
Or have I no power to deliver?

God is truly amazing, and it is amazing to read all these declarations.  As you can see, some of the verses span many topics so it was kind of hard to categorize them, because the truth is that part of what makes God great His love and care for His people, His grace and forgiveness.  Anyway, I hope you enjoyed reading all that if you made it this far. :)

Isaiah 24-31: Present Suffering, Future Glory

I took my advice and found a book to help me understand the stuff I'm reading a little better, and it's been very, well, helpful.  The book is called Eerdman's Handbook to the Bible and it's a 1992 edition so I don't know how accessible it is today, but I really like it because it gives a lot of background historical information and, at least in what I've read so far (just Isaiah), it summarizes the verses without trying to add a slant to them like some commentaries do.

So we left off in chapter 24.  Chapter 24 is about the final judgment of the earth and everything basically being completely destroyed in in.  One of the things it says that I have a question about is in verse 21, where it says "the LORD will punish the host of heaven on high."  That refers to the angels, right?  I don't think it's a reference to heavenly bodies, because of course they're amoral, and because the next line refers to judging the kings on earth.  So maybe this is when Satan and his angels are thrown into the lake of fire.

But then in chapter 25 there is a song of praise to God, which kind of seems weird after a chapter of death and destruction, but it's because the judgment makes way for restoration, healing, and everlasting peace.  I think it's like what Isaiah said about Egypt, that the LORD strikes, "striking but healing."  It's as if the two go hand in hand, like you can't get healed unless you first clean up the mess - like if you break a bone, you have to get it set for it to heal properly.  For some reason, this is the way God likes to work.

One of my favorite passages is in chapter 26, which continues praising God for His preservation, providence, goodness, and majesty.  It goes like this (I memorized it in KJV): "Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee.  Trust thee in the LORD forever, for in the LORD Jehovah is everlasting strength" (26:3-4).  This is one of those "anchor" type verses for me.  What I mean is, it's one of those things that just reminds me to trust in God and anchors me to Him, so to speak, because not only is He the source of my strength, but He is also the source of my peace.  And that's very important, as I've been discovering lately.

It says in this chapter that God's hand is clearly at work in the world, but some people just don't see it.  It says that our own efforts are futile when we try to do things ourselves, but God can make even the dead live - it's God who makes all our efforts and actions produce something real.

Next it talks about Israel being delivered and restored, that through their suffering they'll turn to God and be forgiven, and they'll return to the land and worship God.

Chapter 28 goes back to the bad news.  After dwelling on the wonderful result, Isaiah focuses for a while on the events that must happen to produce the result - the conquer and captivity of Israel.  This was written just before the fall of Samaria, but not very much before.  And at the time, the people of Judah are continually following the example of Israel, so Isaiah's message is really for them, telling them what's going to happen to Israel and warning them that they're next if they continue on that path.  Judah is acting like a teenager right now - teenagers think they're indestructible.  They can't imagine ever getting in a car accident, or becoming deathly ill, or anything like that.  Judah is thinking that whatever bad stuff comes their way, it won't really hit them, but there's absolutely no reason for them to have that security because they're not hiding in God, and they know it.  The warning continues through chapter 29.  It sounds like the people of Judah are following God on a superficial level - claiming YHWH as their God, following the traditions God established way back in Exodus, etc., but there is nothing behind them.  It says "their reverence for Me consists of tradition learned by rote" (v.13).  It reminds me of a line in Romeo and Juliet, in which Father Lawrence criticizes Romeo's "love" for Rosaline, saying "thou didst read by rote that could not spell" - somebody who pretends to read something that they actually have memorized, because they can't even spell.  In other words, there's no mental process, no comprehension, no analyzing or even thinking about what is being done; it's just a routine, like washing your hands.  That's all God is to them.  But God knows that a day will come when these spiritually blind and deaf people will see and hear and worship God from their hearts.

Chapter 30 describes a current event.  Judah has made an alliance with Egypt during the Assyrian invasion of Samaria, and they think that means they're safe.  This chapter starts off with something I think is very important - it says, "woe to the rebellious children . . . who execute a plan, but not Mine: (v.1).  Sometimes we - and I'm talking about Christians now - make a plan that we think is very sound and reasonable (Egypt was still a major world power, probably a good ally), but just because you are a Christian and you made a plan, doesn't mean it's God's plan.  Just because you're a Christian and you're doing something, doesn't mean you're acting on God's behalf.  Like, all this talk about judgment and vengeance and the wrath of God?  If you act in those ways, and you're a Christian, it doesn't mean you're executing God's justice and vengeance and wrath.  It says that Judah went to Egypt without even consulting God.  Do we really take time to seek God's will before making a decision, or do we simply make a decision based on what we've already decided we believe about what God wants?  This is a very relevant warning, I think, and I mean that for myself too.

So basically, God says the alliance will fail and Judah will be humiliated.  But then there's great news.  Verse 18 says, "Therefore the LORD longs to be gracious to you, And therefore He waits on high to have compassion on you.  For the LORD is a god of justice; How blessed are all those who long for Him."

That verse is like a breath of fresh air to me.  It tells me two things about God: first, that God is patient with us.  I know I've mentioned this before, but one of my favorite parts in the Bible is 2 Peter 4:9, where it says God "is patient with you, not wishing for any to perish, but for all to be brought to salvation."  God is waiting on us.  Just like in My Fair Lady where the dad says "I'm willing to tell you; I'm wanting to tell you; I'm waiting to tell you!"  God is willing, wanting, waiting to lavish His grace and compassion on us.  Why is He waiting?  Because He wants us to want it, I think.

The second thing this verse tells me is that compassion is just.  People make a big deal out of the supposed dichotomy between justice and mercy (or grace, or love).  In God's reality, they are the same thing.  God isn't 1/2 Justice and 1/2 Mercy, or mostly mercy with a little bit of justice, or something like that. This verse says that God is gracious and compassionate because He is a God of justice.  Isn't that amazing?

So once the people wise up and realize this, then things will be just fine.  God Himself will be the teacher of the people and all those idols are going to be thrown away forever, and even the land and the animals will be blessed, and the light - the light!  The moon will be as bright as the sun, and the sun will be seven times brighter than it is right now.  Why?  Because God is light, and in Him is no darkness at all (1 John 1:5).  It sounds glorious to me.

But then Isaiah reminds us of what else is going to happen -  judgment against the wicked and the proud.  Listen to this - "burning is His anger and dense is His smoke" (v.27, I thought it sounded cool) - fire, overflowing torrent, consuming fire, cloudburst, downpour, hailstones.  And God says Assyria will be terrified - they better be!

Finally, God condemns the Jews for trusting in Egypt and not in Him, because Egypt itself is going to fall, and it's God who will be the deliverer in the end.  The chapter (and this passage) ends with a call: "return to Him from whom you have deeply defected," because when the rubber hits the road, every other defense is going to fall.

Rewind - Genesis 3: Sin Entered the World . . .

Note: In reading over my blogs I've noticed a few chapters that got overlooked somehow here and there.  Genesis 3 is one of them. I think I'm going to make separate posts for each of these (I've only noticed one other so far).

Genesis 3 is about sin entering the world - the serpent deceives Eve and she eats, and then Adam eats, and the rest is history.  This is a loaded chapter. 

First of all, there's a tension between seeing and hearing - God gave a verbal command to Adam and Eve not to eat from the tree, but then Eve looks at the tree and sees that it appears good, so she goes with that.  We as humans, I think, are much more likely to believe our eyes than our ears.

Secondly, did you know that according to Jewish belief, Satan hasn't fallen yet at this point in the story?  They believe that Satan was specifically created to tempt man, so that he would have free will - the idea being that without options, you can't really be said to be making choices.  Ever since I heard about that, I've wondered if it is true.  The Bible doesn’t explicitly tell us who Satan is or what he was before he became God’s enemy; tradition tells us that he is Lucifer, the name Isaiah gives to the king of Babylon, but the text itself doesn’t say that, although it may well be true.  All we know is that his name means “adversary.”

Thirdly, Adam and Eve realize they're naked.  Donald Miller has an amazing chapter in his book Searching for God Knows What about the significance of this idea.  To sum it up, nakedness represents complete vulnerability.  We equate it with shame today, but it wasn't that way in the garden because Adam and Eve knew they were completely, wholly accepted by God and by each other; they had nothing to hide.  We lost that at the fall, that security.  Now we are always trying to cover up what we perceive to be our inadequacy; we're embarrassed of ourselves.  You know this is all a double entendre, right?  Nakedness is more than physical openness, it's every kind of openness.  We try to hide who we are from each other because we fear rejection.  In the same way, Adam and Eve tried to hide their nakedness from God in a symbol of their disobedience - they no longer could be completely open with Him; having broken His law, they had something to fear, and something to hide.  God is not at all put off by that.  And the beautiful thing is, He doesn't leave them like they are, even though they're being punished.  He clothes them with animal skins.  This is the first time in history that something has died, so it probably really freaked Adam and Eve out.  Something innocent died to provide covering for them, when God had said that when they ate of the forbidden tree, they would be the ones who died.  So they’re looking at the dead animals on their bodies and thinking, “Is this what was going to happen to me?”

What Adam and Eve did in the garden is what we all do.  I don’t believe that in a mystical, vaguely-Eastern way all humans were pre-incarnately present inside Adam’s body and every one of us chose to eat the fruit.  But I do believe that in each one of our lives, we take a shortcut – what we see over what we have heard, maybe – and we decide that our judgment is better than God’s.  Then when we screw up and we know it, we feel ashamed, inadequate, guilty.  We want to hide.  We try to cover up our wrongdoing by various means – good deeds, religiosity, denial, indifference, materialism, you name it – those things are leaves.  They’re a sloppy makeshift loincloth that is going to blow away at the slightest gust of wind, leaving us totally exposed.  But along comes God who sees who we are and what we’ve done, and He makes provision for us.  He doesn’t let us off the hook – no, when sin happens, something or someone has to die – and that someone was Jesus.  His death should have been our death, and would have been our death.  But now His body and blood give us covering for our shame and make us able to stand again.  It’s something we didn’t have to do and certainly didn’t deserve to have done.  In theological terms, that is called grace.

Exodus 19-40: The Covenant

I'm going to finish Exodus today. It's 22 chapters - wow - but I'll try not to write a novel.

Mostly what happens is, Moses talks with God and gets a bunch of commandments - kind of an overview of what we'll see in the next few books of the Law. The people say they'll obey everything God tells them to do, so then God starts telling Moses about how to build the tabernacle and priestly garments, which takes about seven rather lengthy chapters. Meanwhile, the people down in the camp go ballistic and have Aaron make an idol for them. God gets really mad, and Moses goes back and freaks out and kills a bunch of people. Then Moses goes back up on Sinai for a while and gets more instructions, and then the people make the tabernacle, and then we have a short scene describing God's presence in the tabernacle by day and by night.

So here are some thoughts.

1. I went to a synagogue once when I was staying with my Jewish friends for a weekend. My friend's Sunday school class (yeah, they have Sunday school too) was going over the Ten Commandments. The way they number them is a little different: the first commandment to them is "I am the LORD your God, who brought you out of Egypt" (Ex. 20:2). I'm not really sure how that's a commandment, but that's how they have it. Then they merge what we consider the first and second commandments into one: no other gods. I just think that's interesting.

2. Murder is punishable by death if the victim is a man, a woman, a child, or even an unborn baby - but not if it's a slave. Why is that?

3. A lot of sins were punishable by death according to the Mosaic Law. If we applied all of them today, we would have the death penalty for the following:
a) murder
b) manslaughter, but you could get asylum
c) kidnapping
d) being an obstinately rebellious son or daughter
e) having a dog that has a habit of biting people and you didn't put him down and he bites somebody and they die
f) being involved in Wicca, astrology, palm-reading, tarot cards, the occult, etc.
g) bestiality
h) adhering to a religion other than the state religion

And that's just from two chapters; there are a few other things that could get you executed. Nobody crucify me here, but I think it's funny that people point to the Law for the reason why the death penalty is in effect today, but only where murder and perhaps rape are concerned. Not too many people want the death penalty to apply to witchcraft or rebellious children. Take that however you will; it's just an observation.

4. The other day I was rereading my very early IM conversations with Justin. It was funny to compare our relationship now to our friendship back then. One thing I noticed is that certain things that we thought would be potential issues back then, did become issues when we started dating. I also saw that even in IM, the same weaknesses and tendencies which each of us has today were present kind of as seeds at the very beginning. Not that we haven't worked through any of those things, but I'm just trying to use an analogy for Israel right here. Right away, as soon as they're out of Egypt - actually no, even back when they're still in Egypt - we can see a pattern of distrust and unfaithfulness. They believe in God, they don't believe in God. They obey Him, they disobey him. It becomes much more evident in chapter 32 - it was only a few weeks ago that they said "All that the LORD has spoken, we will do!" - and already they're saying, "What happened to Moses? He might not come back. Let's make a god we can see instead of the scary cloud on the mountain." This is really foreshadowing what the rest of Israel's history will look like. Like I said last time, yo-yo.

5. This is something I got from my Bible teacher. I don't know how intentional it is in the text, but give it some thought. When the people told Aaron to make them a god, what they meant was a god they could see. They had a god, but He wasn't really tangible. So far, their way of knowing God came by hearing God's word through Moses. Is it any coincidence, then, that when they told Aaron to make them a visible god, he had them take the rings off their ears - a symbol of hearing? Just like Eve in the garden, who heard God's command not to eat the fruit, but saw that the fruit was good, so she ate it. Actually, you could say that a lot of themes in the Bible have to do with seeing versus hearing. "We walk by faith, not by sight" (2 Cor. 5:7) and "now faith comes by hearing, and hearing by the word of Christ" (Rom. 10:17). Or, as someone once said (I really wish I knew who it was), "In the beginning was the Word, not the video."

6. God told Moses he would kill all the Israelites and then make him into a great nation, and Moses seems to talk God out of it. I mean, the text actually says, "So the LORD changed His mind" (32:14). Was God -really- going to kill them all? Considering that God has been so determined so far to keep His covenant with Abraham, Isaac, and Jacob, I doubt it. Was He perhaps testing Moses then? And if so, what if Moses had said "sure, go ahead and kill them all"?

7. Aaron's a lousy excuse-maker. I don't understand him. The future high priest of the LORD is the one who makes this gold calf thing. Yet when Moses questions him, he makes it seem like the calf made itself - he says he threw the gold into the fire, "and out came this calf." Whoa, strange coincidence! What's weird is that Aaron still gets to be the high priest later.

8. Even after Moses intercedes for the people and asks God to be merciful to them, he has the Levites kill about 3000 people. Was he supposed to do that? God didn't tell him to. Personally, I think Moses has a hot temper. In chapter 11, when Moses warns Pharaoh about the last plague, it says he goes out from Pharaoh "in hot anger." I don't believe that phrase is used anywhere else in Scripture. Then with the golden calf incident, he gets so mad that he breaks the stone tablets that have the words of the covenant written on them. Then he tells the people to kill each other.

9. Right after Moses has the people kill each other, it says that God punishes everyone who was unfaithful to Him by "smiting" them. At first I thought that meant He killed them all, but when you think about it, if the vast majority of the people died, that wouldn't leave very many - and we find out in chapter 38 that there's over 600,000 men when the tabernacle is built. Also, Aaron was unfaithful, and clearly he's still around after the calf incident. Turns out the word use really means "to strike," not necessarily to kill. Personally, I think maybe God hit them with some kind of plague-like thing, even though in the laws He just gave Moses, it says that worshipping another god deserved death. So again, even in His judgment, God is showing mercy.

10. How big is this group of people right now? A lot of estimates say over a million, but critics say that's crazy because there simply wouldn't be enough room for them; I mean, we know from the beginning of the book that they outnumbered the Egyptians, but we don't know by how much. More importantly, though, is that a line of a million people, even if they were walking ten abreast, would be over 90 miles long by my estimation. Yet in chapter 38, it says that the men over age 20 numbered 603,550. Can somebody explain to me how this would work?

Okay, I'm sorry I made that so long, but seriously, it's 21 chapters.

Gen. 4-11: Corruption and Judgment

I'm lumping several things together in this post, since right now I'm in the middle of chapter 18 and I don't want to get too far behind in my blogging. Note: This post has been modified from its original version. It has been formatted to fit the purpose of this blog.

To sum up Genesis 4-11, it's all about people screwing up. First Cain gives the wrong offering, and then he kills his brother. Then everybody becomes wicked, so God sends a huge flood. Then Noah gets drunk and exposes himself. Then a bunch of people rally together to build a tower to heaven, so God mixes up their languages. Throw a few genealogies into the mix and that's what it is.

I'll start with questions.

1. Why didn't God like Cain's offering? I think, personally, that it was a kind of sin offering, and the only thing that can cover sins is blood. I'm sure Cain knew that, and while it was nice of him to offer his grain and stuff, it wasn't what was required. That's what I think, but I don't know. What do you think?

2. How on earth did Noah get all those animals to fit in his boat? Even if they were all babies, and even if he collected them by genus or family or "kind" or common ancestor or whatever, that's a lot of animals, especially the bugs.
***Note: I don't particularly think the Flood had to cover every inch of the earth, since people weren't that spread out. But there is archaeological evidence in many parts of the world for a deluge (in Eastern Washington it's called Dry Falls), and that makes me think that maybe it was that big. But what do you think?

3. Why was the tower of Babel such a bad idea? What about its being built did God oppose? The only thing I can say for sure was that the people were defying God's command to spread out and fill the whole earth (I had another thought last night when I read it, but I forgot what it was. I've since begun taking notes so I don't lose anymore ideas).

So now I think the important part is to find out what we can learn about God from all this. It doesn't actually matter very much whether the Flood was a global phenomenon or how Noah got all the animals into the ark. What matters is what God reveals about Himself in the text.

So here's what I think.

1. God is involved with His creation, and He is concerned about us. He interacts with us.

2. God is a God of judgment, but even His judgment is merciful. He sends Cain out to wander in the world, but He doesn't kill him or allow him to be killed. He destroys the world with a flood, but only after 120 years of waiting. Plus, it's not like people all of a sudden got wicked and God started disliking them. It had to be a long process before people became so bad that every thought in their minds was continually wicked. And with the tower of Babel, all God does is stir things up, making people speak different languages so they have to spread out.

3. God is faithful. Genesis 8:1 says that God remembered Noah when he was in the ark - that doesn't mean He forgot about him and then suddenly went "oh yeah, I've got a guy in a boat to take care of." It means He never stopped remembering Noah. And then God promised that whenever He saw a rainbow, it would remind Him of His covenant not to destroy the earth with a flood again. If you think about it, I bet it's always raining somewhere in the world. So maybe God is always seeing a rainbow somewhere and always remembering His covenant. I think that's cool.

Questions, answers, comments, criticisms, concerns - all are welcome.