A MISSIONARY IN HIDING
#512 A MISSIONARY IN HIDING
Scripture Jonah 1:1-3; 3:1-3, NIV
Orig. 8/11/1968
Rewr. 12/7/1990
Passage: 1:1The word of the Lord came to Jonah son of Amittai: 2"Go to the great city of Nineveh and
preach against it, because its wickedness has come up before me." 3But Jonah ran away from the Lord and
headed for Tarshish. He went down to Joppa, where he found a ship bound for that port. After paying the fare, he went aboard and sailed for Tarshish to flee from the Lord.
3:1Then the word of the Lord came to Jonah a second time: 2"Go to the great city of Nineveh and proclaim to it the message I give you." 3Jonah obeyed the word of the Lord and went to Nineveh. Now Nineveh was a very important city—a visit required three days.
Purpose: To share a message with my people during a major mission emphasis of our perceived concern for our mission responsibility.
Keywords: Commitment Missions Revelation Disobedience
Timeline/Series: Mission Promotion
Introduction Pro 2-90p23
On May 20, 1987, a strange item was read in our newspapers. A West German youth had leased an American-built Cessna airplane and started the first leg of an unbelievable journey. Extra gas tanks were placed in the rear, and he flew first to Helsinki where he filed a final and fictitious flight plan. He wasn’t going where he said he was going.
In fact, he wound up a few hours later looking literally down the barrels of the armor of Soviet warplanes. With fool-hardy abandon, he flew his little craft toward the most heavily guarded city in the world.
He flew on to the city of Moscow with a bevy of these Russian fighters following his every move. He located Red Square, and literally flew around the Kremlin, the seat of government. Unbelievably, he then landed the Cessna on the cobblestone pavement of Red Square.
Surprisingly, he was not fired upon. He left the airplane, waved to the surprised crowd, and as he was arrested and taken away, he explained that he just wanted to talk to the Soviet people. I am not sure what he wanted to say. Perhaps just “Hello! How are you?”
Jonah had something he didn’t want to say. It was a message of great importance, urgency even, but he thought better of it. Instead of dangerously running into the face of the enemy, he just as dangerously went the other way. God called him to a task, and his inclination was to get by, callously hiding his missionary credentials.
I. First, There is a Clear Mandate from God. V5, “Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.”
A mandate to a chosen messenger. God effects a sovereign choice. Jonah can be easily perceived as a mistake, a malcontent, a rebel. But then, others whom God has chosen were not that different. Moses: reared in luxury, accepted responsibility, ran from it, married a Gentile, made all those excuses. David: of huge ego, proud, became immoral, enamored of himself. Simon: bold, brazen, little patience, no culture.
He is still choosing His messengers. Either, He has saved you or in the attempt you spurned it. We’re still enamored of ourselves. We use the same stale excuses.
Not only was the messenger chosen, the message was made clear. The West German youth just wanted to be chummy, to say, “Hallo!” Jonah was to tell Nineveh that their sins stank, but, more importantly, that God loved them and wanted to forgive them.
People get caught up in the whale. Did he/didn’t he? Could he/couldn’t he? When we make our peace with God, and His love, such things as whales are neither intellectual nor emotional ___. You see, for the believer, the whale becomes an instrument for deliverance.
But if this exacting message was to get through, a committed messenger would be required. Somewhat more is required than belief. Jonah clearly believed. He believed so strongly that God would forgive that he went elsewhere. He presumed wrongly that he could keep it from happening.
With belief is the need for conciliation. God’s judgments are just. The best investment that I can make in my life is to yield to His will.
II. Next, Is a Missionary in Hiding. V3, “But Jonah rose up to flee unto Tarshish from the presence of the Lord.”
At the outset, it is simply a refusal to comply with this mandate to serve. Jonah was the sovereign choice of God for the redemption of Nineveh. The Hebrew people lost sight of the intermediary posture of being “chosen.” Through them God had chosen the way that He would affect world-wide reconciliation.
Many are yet like Isaac, taken as he was with Abraham to Mt. Moriah: Helping to prepare the altar, he asked, “Behold, the fire and the wood, but where is the lamb for a burnt offering?” Most of us are no more willing than Isaac “to be offered up.”
Missionaries tell of methodology of the church in India. The convert being baptized is required to place his own hands on his head saying, “Woe unto me if I preach not the gospel,” I Corinthians 9:16.
There are various ways that we accommodate such seclusion in our lives:
· Refusal to give up hidden sins of the flesh—Not something that we struggle with without effect; a recognized indiscretion that we refuse to part with.
· One of the works of the Holy Spirit is to convict of sin—To deny Him right of reproof is to willfully exclude God.
· To refuse opportunities for growth as Christians is to hide our witness—List the avenues in your life that are directly related to your faith; list the things that go on in your church of which you have no part. Do you want your community to perceive of you as Christian? Other?
The most obvious now is to deny stewardship opportunity. Is regular financial support an integral part of my faith? Am I doing what I can? Should?
How seriously do I take the idea of participation in Jesus’ birthday? Lottie Moon goal is $86 million. Participation at 20-25%. What could we do if our best? Do you remember who Lottie Moon was? After 40 years, perceived her Chinese friends starving, began to go without food until [she] fell seriously ill, put on a boat to USA. Died at sea.
III. The Final Note Is One of Ministry. 3:3, “So Jonah arose and went unto Nineveh, according to the word of the Lord.”
There are social responsibilities that are not to be denied. We are to feed and clothe the destitute. We are to protest injustice. We are to champion unpopular but righteous causes.
The responsibility to share the gospel creatively is just as demanding. Jesus championed social causes. He died for the sin of men and women,
Jesus left a message through John that we deliberately downplay. Religious leaders reacted negatively to His claim to be “the living bread.” Those who “ate His flesh and drank His blood” had eternal life. John 6:66, “From that time many of His disciples went back and walked no more with Him.”
He, of course, did not literally mean to cannibalize Him, but to be at one with Him in life and death.
Are you “at one” today with Jesus? Or, are you a believer taking the easy road to faith?
You believe the gospel, but you don’t want it to cost you anything? You didn’t place your hands on your head and say “Woe unto me if. . .”?
It’s easier being “a missionary in hiding,” or is it?
Conclusion
During WW2, workmen were building a cathedral in a city on the coast of England. The city was bombed again and again. “Why do you continue to build when the next bomb may destroy all?”
“Everytime those bombers come this way, we want them to see the spires of this cathedral, and to know that we still have faith in eternal things.”
Give us, O God, the strength to build
that city that hath stood
Too long a dream, whose laws are love,
Whose crown is servanthood.
Already in the mind of God
That city riseth fair
Yea, bids us seize the whole of life
And build that city there.1
1 https://hymnary.org/hymn/EH1982/583
1 Public domain: Bowie, WR. O Holy City, Seen of John. (1910). In HYMNS OF THE CHRISTIAN LIFE, Harper & Row.
A PROPHET RESIGNS
#101 A PROPHET RESIGNS
Scripture Jonah 1:1-2:10, NIV
Orig. 7/1/1964
Rewr. 5/17/1989
Passage: 1 The word of the Lord came to Jonah son of Amittai: 2 “Go to the great city of Nineveh and preach against it, because its wickedness has come up before me.”
3 But Jonah ran away from the Lord and headed for Tarshish. He went down to Joppa, where he found a ship bound for that port. After paying the fare, he went aboard and sailed for Tarshish to flee from the Lord.
4 Then the Lord sent a great wind on the sea, and such a violent storm arose that the ship threatened to break up. 5 All the sailors were afraid and each cried out to his own god. And they threw the cargo into the sea to lighten the ship. But Jonah had gone below deck, where he lay down and fell into a deep sleep.
6 The captain went to him and said, “How can you sleep? Get up and call on your god! Maybe he will take notice of us so that we will not perish.” 7 Then the sailors said to each other, “Come, let us cast lots to find out who is responsible for this calamity.” They cast lots and the lot fell on Jonah. 8 So they asked him, “Tell us, who is responsible for making all this trouble for us? What kind of work do you do? Where do you come from? What is your country? From what people are you?”
9 He answered, “I am a Hebrew and I worship the Lord, the God of heaven, who made the sea and the dry land.”
10 This terrified them and they asked, “What have you done?” (They knew he was running away from the Lord, because he had already told them so.)
Purpose: Beginning a two-part series on Jonah, here telling the story of a prophet who resigns his commission.
Keywords: Bible Study Disobedience
Series: Old Testament Prophets
Introduction
The story contained here is relatively simple. God calls a man by the name of Jonah to go to a place called Nineveh to denounce her wickedness. Nineveh was a real place, Jonah was a real prophet. But instead of occupying himself with what God has called him to do, Jonah, for reasons of his own, chooses to disobey. In fact, he acts upon the call by going in the opposite direction.
His reasoning does not reflect deep spiritual insight, but it certainly does reflect the posture of man who believed in God’s power to redeem. It was potential to success that drove him to other considerations.
On board that ship, they encounter a storm. Jonah is thrown overboard as a compensation to Jehovah, and is at once swallowed by a “great fish.” Three days later he was disgorged back near where he boarded the ship. The three days had given him time to re-think his position, and when the call came to him again to go to Nineveh, he concurred. True to God’s original expectation, when Jonah preached, the Ninevites repented.
Jonah left Nineveh in a huff, found a place to observe what would happen, and angrily waited. He wanted God to give them what they deserved. A small plant grew up and shaded the prophet. Then the plant died, and Jonah again became angry. He then had to face up to the principle teaching of the book that God, unlike Jonah, was more interested in the needs of the people, than he was for the tenure of a worthless plant.
I. There are Background Questions to Consider. V1, “Now the word of the Lord came unto Jonah, the son of Amittai, saying. . . .”
We need to authenticate Jonah. II Kings 14:25, “According to the word of the Lord God of Israel, which he spoke by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher.”
Amaziah is dead, Uzziah comes to the throne. Jeroboam II in the northern kingdom. Thus, we learn he is a real person, that his home was in Galilee, and that he lived about 800 B.C. He comes from a devoted family. Jeroboam’s reign was one of material success. In fact, it seems to have been Jeroboam II who kept Assyria at bay.
We do not need to prove that Jonah wrote the book. It doesn’t contain oracles or visions. It contains life episodes told in the third person. Could have been written immediately after Jonah’s time, or 200 or more years later.
The book has a strong historical following: The book of Tobit (14th Century, BC); Josephus; Philo (1st Century Jewish philosopher). The early church accepted it. Christ quoted it (Matthew 12:38f—“no sign except”).
It is important to deal with the book as a possible allegory. Those who say it is spurious, a fake, we will ignore. There is spiritual truth given on occasion through allegory. There is no other Biblical event where a historical figure was used in allegory, telling a story figuratively or symbolically. Jonah stands for Israel/Has been commissioned to make Yahweh known to Gentiles/Refuses/Is swallowed up in exile/Repents/Given a 2nd chance.
Where the grumps have a problem, of course, is with the fish. Most refer to it as a “whale” though the text indicates “great fish” (special). Baxter calls it a “prepared” fish. Greek of Jesus refers to sea-monster which indicates Jesus’ belief. There are stories of whales taken in which were human remains. One seaman, James Bartley, disgorged stated he could have lived to starve.
We need to think through his possible reasons for refusal to go to Nineveh.
· A natural fear of another culture. Their inhumanity was well-attested.
· People, then and now, have a deep protestation against other religions.
· The prophet wanted to be among the known of Israel, not wasted in Assyria.
· Believing God to be a redeeming God, he would not be the instrument of delivery.
· To escape God, “flee from the presence of the Lord,” v3. Psalm 139:8, “If I ascend up into heaven, thou art there; if I make my bed in sheol, behold, thou art there.” At home, reminders are everywhere. At Tarshish (?)
· Simply, he did not want Nineveh spared. 4:2, “I fled . . . for I knew that thou art a gracious God.”
We can piece together what Jonah’s rationale must have been.
· Prophesied during Jeroboam’s reign.
· Jeroboam II’s son Zechariah reigned six months.
· Assassinated by Shallum (1 month).
· Assassinated by Menahem (10 years).
· But early on, Assyria is mentioned.
· Later prophets will point to struggles with Assyria.
· There is an earlier struggle with Syria. See II Kings 13:5f. See Bib. Illus. Sp83p82.
· Apparently, Jonah reacted against what would be a nation of power.
HOSEA—PROPHET OF GRAPHIC INTROSPECTION
#682 HOSEA—PROPHET OF GRAPHIC INTROSPECTION
Scripture Hosea 2:1-23, NIV
Orig. 10/26/1977
Passage: [a]“Say of your brothers, ‘My people,’ and of your sisters, ‘My loved one.’
Israel Punished and Restored
2 “Rebuke your mother, rebuke her,
for she is not my wife,
and I am not her husband.
Let her remove the adulterous look from her face
and the unfaithfulness from between her breasts.
3 Otherwise I will strip her naked
and make her as bare as on the day she was born;
I will make her like a desert,
turn her into a parched land,
and slay her with thirst.
4 I will not show my love to her children,
because they are the children of adultery.
5 Their mother has been unfaithful
and has conceived them in disgrace.
She said, ‘I will go after my lovers,
who give me my food and my water,
my wool and my linen, my olive oil and my drink.’
6 Therefore I will block her path with thornbushes;
I will wall her in so that she cannot find her way.
7 She will chase after her lovers but not catch them;
she will look for them but not find them.
Then she will say,
‘I will go back to my husband as at first,
for then I was better off than now.’
8 She has not acknowledged that I was the one
who gave her the grain, the new wine and oil,
who lavished on her the silver and gold—
which they used for Baal.
9 “Therefore I will take away my grain when it ripens,
and my new wine when it is ready.
I will take back my wool and my linen,
intended to cover her naked body.
10 So now I will expose her lewdness
before the eyes of her lovers;
no one will take her out of my hands.
11 I will stop all her celebrations:
her yearly festivals, her New Moons,
her Sabbath days—all her appointed festivals.
12 I will ruin her vines and her fig trees,
which she said were her pay from her lovers;
I will make them a thicket,
and wild animals will devour them.
13 I will punish her for the days
she burned incense to the Baals;
she decked herself with rings and jewelry,
and went after her lovers,
but me she forgot,”
declares the Lord.
14 “Therefore I am now going to allure her;
I will lead her into the wilderness
and speak tenderly to her.
15 There I will give her back her vineyards,
and will make the Valley of Achor[b] a door of hope.
There she will respond[c] as in the days of her youth,
as in the day she came up out of Egypt.
16 “In that day,” declares the Lord,
“you will call me ‘my husband’;
you will no longer call me ‘my master.[d]’
17 I will remove the names of the Baals from her lips;
no longer will their names be invoked.
18 In that day I will make a covenant for them
with the beasts of the field, the birds in the sky
and the creatures that move along the ground.
Bow and sword and battle
I will abolish from the land,
so that all may lie down in safety.
19 I will betroth you to me forever;
I will betroth you in[e] righteousness and justice,
in[f] love and compassion.
20 I will betroth you in[g] faithfulness,
and you will acknowledge the Lord.
21 “In that day I will respond,”
declares the Lord—
“I will respond to the skies,
and they will respond to the earth;
22 and the earth will respond to the grain,
the new wine and the olive oil,
and they will respond to Jezreel.[h]
23 I will plant her for myself in the land;
I will show my love to the one I called ‘Not my loved one.[i]’
I will say to those called ‘Not my people,[j]’ ‘You are my people’;
and they will say, ‘You are my God.’”
Introduction
Approximately half a life-time would pass between the death of Jeroboam II and the Assyrian invasion that would spell the end of the northern kingdom. Hosea, then, probably reached adulthood soon before the death of that king. He was sensitive enough to know what was going on among the people. Little could he imagine, however, that he would be called upon to be the prophet of graphic introspection. Hosea would be called upon to do things for the purpose of spiritual introspection for the nation.
Because they [would be] unfaithful brides, Hosea would be called upon to wed a woman of harlotry. Because God’s spiritual children were being directed to the gods of the nations, the prophet’s children, at least the children of the prophet’s wife, would be given names by which Hosea would call them, that proved that they were not his children. Because the nation had chased off after other lovers, Hosea would stand by helplessly as his wife left him to return to his lovers of the past. It would be commonly accepted knowledge the wife of the prophet was unfaithful to him and publicly flaunted it.
Finally, because God was in the business of bringing His people to repentance, and because He would willingly receive them back to Himself again, the prophet would willingly open his life again to this woman without virtue who comes back to him only when she has nowhere else to go. And Hosea would do it all gladly, so that the people would understand the love of God.
I. Hosea’s Marriage: The Symbol of Crisis, Chapters 1-3.
Hosea’s character is questioned. Gomer was his chosen bride. Her harlotry could have preceded. It could have followed her marriage.
The children of the union [were] Jezreel (“God shall sow”), Lo-ruhamah (“not loved” [or] “no mercy”), and Loammi (“not my people”).
The names of the two children are called back to our attention in chapter 2. “Say to your brothers, ‘My people’; to your sisters, ‘Objects of my mercy.’” 2:22f, “The fruit of the earth shall answer for Jezreel. Israel shall be my new sowing in the land, and I will show love to Lo-ruhamah, and say to Loammi, ‘You are my people,’ and he will say, ‘Thou art my God’” (NEB). And in 14:3, “Neither will we say any more to the work of our hands, ‘Ye are our gods’; for in Thee the fatherless find mercy.”
No way this could be an allegory. Certainly much can be made of the symbolic names. No symbolism in using "Gomer.” A prophet was chosen in whose life and experience the sin of the nation could be revealed.
Dealing with sin realistically: Gomer has sinned and she must pay. The nation likewise. Only after proper restitution is paid will restoration be made. The offended party goes in search of the offending one. Love finds a way.
Jeremiah 3 has an interesting parallel.
II. Israel’s Sin—The Indictment of Evidence, Chapters 4-7.
Hosea 4:1, The Lord has a controversy with the people of the land because there is no truth, mercy, nor knowledge of God in the land. Religious leaders—“Like people, like priest” (4:9). Princes—“Give ear, O house of the king” (5:1). People—“They sacrifice on the top of the mountains, and make offerings upon the hills, under oak, poplar, and terebinth because their shade is good” (4:13). Their foreign policy—“Ephraim is like a silly dove. . . . They call to Egypt, they go to Assyria” (7:11).
II Kings 15:19, Menahem; 17:1, Hoshea; 18:13-15, kings of Judah (Hezekiah).
III. Israel’s Punishment—The Judgment of Compromise, Chapters 8-10.
The judgment upon Samaria’s false religion, Hosea 8:6. The calf of Samaria shall be broken in pieces. Jeroboam I had arranged to keep them away from the temple.
Judgment upon their lifestyle, Hosea 9:6. Nettles shall possess their precious things of silver; thorns shall be in their tents. Hosea 10:1, Israel is a luxuriant (empty) vine that yields its fruit. The more his fruit increased, the more altars he built.
IV. Israel’s Restoration—The Yearning of Covenant Love, Chapters 11-14.
The love of the father for his child. Hosea 11:1, When Israel was a child, I loved him.
Love of the husband for his wife. Hosea 11:4, How shall I give thee up?
Love of the parent in the regret of necessary punishment. Hosea 12:9, I that am the Lord thy God from the Land of Egypt will yet make thee to dwell in tabernacles.
It is the Love of One who has chanced all on the outcome of love and has won. Hosea 14:8, Ephraim shall say, what have I to do any more with idols? I have heard him and observed him: I am like a green fir tree, from me is thy fruit found.
AS THE HEBREW WORLD TURNED
#681 AS THE HEBREW WORLD TURNED
Scripture Hosea
Recapitulation, 10/19/1977
Introduction
With the coming of Hosea upon the scene, we approach the end of an era. It was pointed out last week that Hosea would be the last prophet to the people of the Northern Kingdom, called Israel or Samaria (the capital). Before we conclude the history of the prophets as related to the ten northern tribes, an overview of the contemporary scene is in order. We need to understand, before Israel is phased out, what was happening in the world of the Hebrew complex.
Our study will move into a neutral gear at this point: The contemporary Hebrew complex tonight; the prophet Hosea next Wednesday, the Lord willing; and a review of the structure as related to the prophets the week after that. We may well be taking a break at that point. Wednesday nights during November and December have a preliminary priority. There will be an extra business night, a mission emphasis, Thanksgiving, some Christmas music, etc. We will probably continue after the first of the year, and Isaiah will be our first subject. I will be happy to have the extra time to capsulize such a prophet as he.
Let me encourage you to read ahead. Hosea for next Wednesday. (Pass out outlines.) Start Isaiah for completion in December. If the interest is sustained, we will continue with the other eleven prophets.
I. The Political Scene: From Stability to Chaos.
Following the great years of the united kingdoms under David and Solomon, came division, 922BC. Next, a century and a half of deterioration. In 786BC, Jeroboam II became Israel’s king. 783BC, Uzziah became Judah’s king. These two men would reverse the trend.
It was a time of peace and prosperity. No foreign nation strong enough. The only warfare of the period was Israel and Judah in expansion rumblings. Prosperous trade agreements. Forward reaching agricultural progress. 2 Chronicles 26:10 Uzziah—towers, wells. Amos “winter and summer house.” External peace and prosperity overshadowed internal spiritual sickness.
It would do the Western nations much good to consider their own plight. Amos: For 3 transgressions and for 4. Amos 3:2, You only have I known, therefore I will punish you.
Hosea 4-7, Israel’s sin. 4:1, Hear the Word of the Lord ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.
II. A Pinpoint of Political Upheaval.
You can mark down the year, 746BC. As long as even the corrupt Jeroboam lived, there was stability. In twenty-six years—six kings total, unrelated—most assassinated. Each with his own foreign policy (Hosea 5:13 / 7:11 / 12:1). Religious inequities undermined (Hosea 4 / 8:13 / 13:1-3).
But don’t overlook what happened outside. 745BC Tiglath-Pileser III (Pul) seized the Assyrian throne. Within two years he was secure and ready to conquer the world. Pact between Syria-Rezin and Israel-Pekah (2 Kings 15:29-16:10 / 2 Chronicles 28 / Isaiah 7). Ahaz-Judah appeals to Tiglath-Pileser. Assyrian record indicates Hoshea who was assassin.
Pekah was in fact appointed by Tiglath-Pileser. He was a proper vassal king until Tiglath-Pileser’s death. He tried to pull away (II Kings 17:1f).
Shalmaneser summoned and imprisoned Hoshea and marched on Samaria [in] 724BC. Late in 722BC, Samaria fell. Records indicate 27,290 leaders [were] deported. Captives from Babylon, Hamath came in. Hosea 5:7 [shows] dealt treacherously.
Conclusion
The circumstances of these years caused the prophets to wear heavily the judgment of God. Moral corruption, social injustice, religious ritualism demand the prophetic message. Israel’s sin is intolerable—God is Holy. Israel’s sin shall be punished—God is just. Israel shall be restored—God is Love.
The ten tribes will be definitive no more. The Northern Kingdom will cease. The remnant will survive.
· Amos 3:12, “As a shepherd rescues from the lion’s [mouth only two leg bones or a piece of an ear, so will the Israelites living in Samaria be rescued].”
· Hosea 13:8, “Devour like a lion.”
· Hosea 14:4, “I will heal their backsliding, I will love them freely: for mine anger is turned away from him.”
· Hosea 14:7, “They that dwell under his shadow shall return.”—God, Messiah, but probably is a reference to the kingdom promise of covenant. The repentant of any age and clime and circumstance can believe that God will restore the penitent.
THE PROPHECY OF HOSEA
#572 THE PROPHECY OF HOSEA
Scripture Hosea 1:2-5, NIV
Orig. 8/22/1971; Rewr. 6/21/1989
Passage: 2 When the Lord began to speak through Hosea, the Lord said to him, “Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the Lord.” 3 So he married Gomer daughter of Diblaim, and she conceived and bore him a son.
4 Then the Lord said to Hosea, “Call him Jezreel, because I will soon punish the house of Jehu for the massacre at Jezreel, and I will put an end to the kingdom of Israel. 5 In that day I will break Israel’s bow in the Valley of Jezreel.”
Purpose: Continuing a Prayer Meeting study in the Old Testament prophets, here examining background material as it relates to a prophet and his call.
Keywords: Bible Study Love of God Judgment Unfaithfulness Restoration
Timeline/Series: Sequential
Introduction
Though Hosea appears first among the minor prophets, called the “twelve,” chronologically, he does not appear until after Joel, Jonah, and Amos have already appeared. They were more or less contemporary, called the “Eighth Century prophets.”
Joel prophesied to the people of the Southern Kingdom. Jonah was sent from the Southern Kingdom to address the sins of an up-and-coming power that would confront the Northern Kingdom. Amos went up from the Southern Kingdom to proclaim God’s word to the people in Samaria.
Hosea only of the prophets was native to the Northern Kingdom. He joins Amos as the only other who would prophesy to the people of the Northern Kingdom—Israel or Samaria.
You, perhaps, are aware that his name means “Yahweh delivers,” and as such is identical with the name “Joshua.”
What is unique about Hosea is not so much his message as his method. He was chosen, out of a context of marital infidelity, to be an example to the people of their unfaithfulness to God. When he lived is no problem. He, himself, describes the time (V1). He is mentioned only here. His father is mentioned nowhere else. Some describe him to be the fruit of some other prophet’s imagination. He is merely an allegory put to use to make a point. Not so! It is the story of compromised love under the stress of the times.
We have described previously the time of Joel and Jonah and Amos. It was a time of material imbalance. The rich grew richer. The poor, poorer. God’s word must touch the lives of all of them.
I. Examining the Prophecy in Profile. V1, “The word of the Lord that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam, son of Joash.”
There were no more than fifty years between the death of Jeroboam and the Assyrian invasion. Hezekiah was on the throne in Judah. A kind of renewal was taking place. But in the north, debauchery was everywhere.
George Adam Smith, “It is not only as in Amos, the sins of the luxurious, of them that are at ease in Zion, which are exposed; but literal bloodshed, highway robbery/murder, abetted by the priests . . . . Israel’s self-reliance is gone. She is as fluttered as a startled bird; ‘They call to Egypt, they go to Assyria,’ (Hosea 7:11). But everything is hopeless. Kings cannot save. For Ephraim is seized in the pangs of a fatal crisis.”
One named Jehu had been the instrument of judgment upon the earlier sins of Israel. Jehu’s sons to the fourth generation were to come to the throne. II Kings 10:30; II Kings 15:12: “And so it came to pass.” Jehoahaz (17), Jehoash (16), Jeroboam II (4), and Zechariah (6 mo.) From the time of Jeroboam II, a grim picture comes into view. Of Jehu and his descendants evil “departed not from the sins of Jeroboam.” II Kings 10:31, 13:2, 13:11, 14:24, 15:9 (6 mo.) The rest of the story is one of assassination. Zechariah (6mo), Shallum (1mo), Manahem (10 y died), Pekahiah (2y), Pekah (20y), Hoshea (9y captivity).
“Things were even worse morally and spiritually than they were politically. Ever since the days of the first Jeroboam, when the ten tribes had disrupted from the house of David to form a separate kingdom, the worship of the golden calf at Bethel had been a snare to Israel. Although the Bethel calf was supposed at first to represent Jehovah, yet more and more the idol itself became the object of worship. . . . Thus the way was paved for the coarse, cruel nature-worship associated with the names of Baal and Ashteroth, with all the attendant abominations of child sacrifice and revolting licentiousness.”
II. Hosea’s Marriage Became the Symbol of the Crisis. V2, “Go, take unto thee a wife of whoredoms.”
Thus is established the insensibility of sin. Hosea is pictured as from a faithful remnant of spiritual people. He chooses a woman named Gomer as wife. He is directed to take a prostitute for a wife.
Zanah—fornicate, apostatize; or, he is told to take a woman out of such a culture.
Eretz—land (with its inhabitants).
He chooses one with a propensity to moral failure. Some thus call it an allegory. The marriage produces three children: Jezreel—“God sows”; Lo-ruhamah—“not loved” (uncertain); Loammi—“not my people” (no doubt).
God will assess their sin and punish it: They will respond as a people not loved (Proverbs 13:24); separated from God they become foreigners. But the heart of God is revealed here and the intent of the book. V6, “I will have mercy, . . . I will take them away.” V10, “In the place where it was said unto them, ye are not my people. . . .”
The guilt of sin at every age is going to be measured and manifested. Gomer was guilty as charged. She pays. Her sin is like the sin of the nation. They, too, must pay for their sin. Once restitution has been made, restoration is in order. Hosea 2:23, “And I will say to them which were not my people, ‘Thou art my people’; and they shall say, ‘Thou art my God.’”
The supreme criterion of relationship is love. Gomer accepts Hosea’s proposal. For a time the marriage is wholesome, v3. In boredom she seeks other pursuits, 2:5. Hosea seeks her out and redeems her from so-called friends who enslaved her. He seeks to do, not as the law allows, but as love demands. Jeremiah 3:1, “. . . ‘Thou hast played the harlot with many lovers; yet return again to me,’ saith the Lord.”
III. Israel’s Sin: The Indictment of Circumstance. Hosea 4:1, “Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land.”
It is with the nation. Four of last five commandments (4:2). The land will be affected by this human distraction (4:3).
It is with the religious leaders: striving between people/priest (4:4); priests have forgotten the law; prophets “fall” used both figuratively and in relation to their roles; people/priests (4:9) instead of strengthening are enticing to ruin. Hosea 5:1, “. . . and my people love to have it so.”
There is a mediating word to Judah (Hosea 4;15). Be different in worship (v15). Be different in obedience (v16).
Stopped at Animal Land near Dallas. Children’s zoo revealed a pesky goat trying to feed anywhere, whatever. A lamb nearby waiting docilely to be fed.
The next chapter reveals that Judah will not heed this warning (Hosea 5:5).
They have therefore sinned and are marked for judgment. God waits for sincere repentance (Hosea 5:15). He is not moved by their insincerity. Hosea 6:4, “goodness as a morning cloud”; 6:6, “I desire mercy, and not sacrifice.” Three things in Israel that God hates: Compromise (7:7,8a), limited development (7:8b), unconscious decay (7:9).
IV. Israel’s Punishment: The Judgment of Compromise. Hosea 8:4-10, “They have set up kings,, but not by me. They have made princes, and I knew it not: . . . they have made them idols. . . . Thy calf, O Samaria, hath cast thee off. . . .”
There is judgment on compromise in political life. Hosea 8:4, “They have set up kings, but not by me; they have made princes, and I knew it not. We will do well to remember that we do not surprise God. The sense of “knew it not” is that God had not been sought for direction.
There was judgment on compromise in religious life. 8:5, “Thy calf, O Samaria.” 8:11, “Ephraim hath made many altars to sin.” 8:12, “I have written to him the great things of my law, but they were counted as a strange thing.”
There was judgment on compromise in economic betterment. 8:14, “Judah hath multiplied fenced cities: but I shall send a fire . . . and it shall devour the palaces thereof.” 9:2, “The floor and the winepress shall not feed them, and the new wine shall fail in her.”
There was judgment on compromise in family life. 9:12, “Though they bring up their children yet I will bereave them.” 9:16, “Though they bring forth, yet will I slay even the beloved fruit of their womb.”
V. Israel’s Restoration: The Yearning of Covenant Love.
It is the passionate love of a true father for the child. Hosea 11:1, “When Israel was a child, then I loved him, and called my son out of Egypt.” Same word “love” used by God of Abraham for Isaac (Genesis 22:2). The weight of spiritual/moral things should be pressed upon parents. Getting them involved in drug alert.
More, it is the burning love of a husband for his wife. See 11:7-12 picture of betrayal and rebellion. 11:8, “How shall I give up, Ephraim?” Isaiah 62:4,5, portrays this idea. The pastor is allowed to look in on great love affairs.
It is the love of a parent in the deep regret of some necessary punishment. This is going to hurt me more than you. Tough love. Hosea 12:9, “And I that am the Lord thy God from the land of Egypt will yet make thee to dwell in tabernacles.”
It is the love of one who has chanced all on the outcome of love. 14:8, “Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree: from me is thy fruit found.”
Isaiah 58:11, “And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden.”
Links and References
Smith https://www.britannica.com/biography/George-Adam-Smith
#572 THE PROPHECY OF ISAIAH
Scripture Hosea 1:2-5, NIV
Orig. 8/22/1971; Rewr. 6/21/1989
Passage: 2 When the Lord began to speak through Hosea, the Lord said to him, “Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the Lord.” 3 So he married Gomer daughter of Diblaim, and she conceived and bore him a son.
4 Then the Lord said to Hosea, “Call him Jezreel, because I will soon punish the house of Jehu for the massacre at Jezreel, and I will put an end to the kingdom of Israel. 5 In that day I will break Israel’s bow in the Valley of Jezreel.”
Purpose: Continuing a Prayer Meeting study in the Old Testament prophets, here examining background material as it relates to a prophet and his call.
Keywords: Bible Study Love of God Judgment Unfaithfulness Restoration
Timeline/Series: Sequential
Introduction
Though Hosea appears first among the minor prophets, called the “twelve,” chronologically, he does not appear until after Joel, Jonah, and Amos have already appeared. They were more or less contemporary, called the “Eighth Century prophets.”
Joel prophesied to the people of the Southern Kingdom. Jonah was sent from the Southern Kingdom to address the sins of an up-and-coming power that would confront the Northern Kingdom. Amos went up from the Southern Kingdom to proclaim God’s word to the people in Samaria.
Hosea only of the prophets was native to the Northern Kingdom. He joins Amos as the only other who would prophesy to the people of the Northern Kingdom—Israel or Samaria.
You, perhaps, are aware that his name means “Yahweh delivers,” and as such is identical with the name “Joshua.”
What is unique about Hosea is not so much his message as his method. He was chosen, out of a context of marital infidelity, to be an example to the people of their unfaithfulness to God. When he lived is no problem. He, himself, describes the time (V1). He is mentioned only here. His father is mentioned nowhere else. Some describe him to be the fruit of some other prophet’s imagination. He is merely an allegory put to use to make a point. Not so! It is the story of compromised love under the stress of the times.
We have described previously the time of Joel and Jonah and Amos. It was a time of material imbalance. The rich grew richer. The poor, poorer. God’s word must touch the lives of all of them.
I. Examining the Prophecy in Profile. V1, “The word of the Lord that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam, son of Joash.”
There were no more than fifty years between the death of Jeroboam and the Assyrian invasion. Hezekiah was on the throne in Judah. A kind of renewal was taking place. But in the north, debauchery was everywhere.
George Adam Smith, “It is not only as in Amos, the sins of the luxurious, of them that are at ease in Zion, which are exposed; but literal bloodshed, highway robbery/murder, abetted by the priests . . . . Israel’s self-reliance is gone. She is as fluttered as a startled bird; ‘They call to Egypt, they go to Assyria,’ (Hosea 7:11). But everything is hopeless. Kings cannot save. For Ephraim is seized in the pangs of a fatal crisis.”
One named Jehu had been the instrument of judgment upon the earlier sins of Israel. Jehu’s sons to the fourth generation were to come to the throne. II Kings 10:30; II Kings 15:12: “And so it came to pass.” Jehoahaz (17), Jehoash (16), Jeroboam II (4), and Zechariah (6 mo.) From the time of Jeroboam II, a grim picture comes into view. Of Jehu and his descendants evil “departed not from the sins of Jeroboam.” II Kings 10:31, 13:2, 13:11, 14:24, 15:9 (6 mo.) The rest of the story is one of assassination. Zechariah (6mo), Shallum (1mo), Manahem (10 y died), Pekahiah (2y), Pekah (20y), Hoshea (9y captivity).
“Things were even worse morally and spiritually than they were politically. Ever since the days of the first Jeroboam, when the ten tribes had disrupted from the house of David to form a separate kingdom, the worship of the golden calf at Bethel had been a snare to Israel. Although the Bethel calf was supposed at first to represent Jehovah, yet more and more the idol itself became the object of worship. . . . Thus the way was paved for the coarse, cruel nature-worship associated with the names of Baal and Ashteroth, with all the attendant abominations of child sacrifice and revolting licentiousness.”
II. Hosea’s Marriage Became the Symbol of the Crisis. V2, “Go, take unto thee a wife of whoredoms.”
Thus is established the insensibility of sin. Hosea is pictured as from a faithful remnant of spiritual people. He chooses a woman named Gomer as wife. He is directed to take a prostitute for a wife.
Zanah—fornicate, apostatize; or, he is told to take a woman out of such a culture.
Eretz—land (with its inhabitants).
He chooses one with a propensity to moral failure. Some thus call it an allegory. The marriage produces three children: Jezreel—“God sows”; Lo-ruhamah—“not loved” (uncertain); Loammi—“not my people” (no doubt).
God will assess their sin and punish it: They will respond as a people not loved (Proverbs 13:24); separated from God they become foreigners. But the heart of God is revealed here and the intent of the book. V6, “I will have mercy, . . . I will take them away.” V10, “In the place where it was said unto them, ye are not my people. . . .”
The guilt of sin at every age is going to be measured and manifested. Gomer was guilty as charged. She pays. Her sin is like the sin of the nation. They, too, must pay for their sin. Once restitution has been made, restoration is in order. Hosea 2:23, “And I will say to them which were not my people, ‘Thou art my people’; and they shall say, ‘Thou art my God.’”
The supreme criterion of relationship is love. Gomer accepts Hosea’s proposal. For a time the marriage is wholesome, v3. In boredom she seeks other pursuits, 2:5. Hosea seeks her out and redeems her from so-called friends who enslaved her. He seeks to do, not as the law allows, but as love demands. Jeremiah 3:1, “. . . ‘Thou hast played the harlot with many lovers; yet return again to me,’ saith the Lord.”
III. Israel’s Sin: The Indictment of Circumstance. Hosea 4:1, “Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land.”
It is with the nation. Four of last five commandments (4:2). The land will be affected by this human distraction (4:3).
It is with the religious leaders: striving between people/priest (4:4); priests have forgotten the law; prophets “fall” used both figuratively and in relation to their roles; people/priests (4:9) instead of strengthening are enticing to ruin. Hosea 5:1, “. . . and my people love to have it so.”
There is a mediating word to Judah (Hosea 4;15). Be different in worship (v15). Be different in obedience (v16).
Stopped at Animal Land near Dallas. Children’s zoo revealed a pesky goat trying to feed anywhere, whatever. A lamb nearby waiting docilely to be fed.
The next chapter reveals that Judah will not heed this warning (Hosea 5:5).
They have therefore sinned and are marked for judgment. God waits for sincere repentance (Hosea 5:15). He is not moved by their insincerity. Hosea 6:4, “goodness as a morning cloud”; 6:6, “I desire mercy, and not sacrifice.” Three things in Israel that God hates: Compromise (7:7,8a), limited development (7:8b), unconscious decay (7:9).
IV. Israel’s Punishment: The Judgment of Compromise. Hosea 8:4-10, “They have set up kings,, but not by me. They have made princes, and I knew it not: . . . they have made them idols. . . . Thy calf, O Samaria, hath cast thee off. . . .”
There is judgment on compromise in political life. Hosea 8:4, “They have set up kings, but not by me; they have made princes, and I knew it not. We will do well to remember that we do not surprise God. The sense of “knew it not” is that God had not been sought for direction.
There was judgment on compromise in religious life. 8:5, “Thy calf, O Samaria.” 8:11, “Ephraim hath made many altars to sin.” 8:12, “I have written to him the great things of my law, but they were counted as a strange thing.”
There was judgment on compromise in economic betterment. 8:14, “Judah hath multiplied fenced cities: but I shall send a fire . . . and it shall devour the palaces thereof.” 9:2, “The floor and the winepress shall not feed them, and the new wine shall fail in her.”
There was judgment on compromise in family life. 9:12, “Though they bring up their children yet I will bereave them.” 9:16, “Though they bring forth, yet will I slay even the beloved fruit of their womb.”
V. Israel’s Restoration: The Yearning of Covenant Love.
It is the passionate love of a true father for the child. Hosea 11:1, “When Israel was a child, then I loved him, and called my son out of Egypt.” Same word “love” used by God of Abraham for Isaac (Genesis 22:2). The weight of spiritual/moral things should be pressed upon parents. Getting them involved in drug alert.
More, it is the burning love of a husband for his wife. See 11:7-12 picture of betrayal and rebellion. 11:8, “How shall I give up, Ephraim?” Isaiah 62:4,5, portrays this idea. The pastor is allowed to look in on great love affairs.
It is the love of a parent in the deep regret of some necessary punishment. This is going to hurt me more than you. Tough love. Hosea 12:9, “And I that am the Lord thy God from the land of Egypt will yet make thee to dwell in tabernacles.”
It is the love of one who has chanced all on the outcome of love. 14:8, “Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree: from me is thy fruit found.”
Isaiah 58:11, “And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden.”
Links and References
Smith https://www.britannica.com/biography/George-Adam-Smith
IN COVENANT TO GROW
#472 IN COVENANT TO GROW
Scripture Ecclesiastes 12:10-14; Acts 10:35 NIV Orig. 3/3/1968
Rewr. 10/1969, 9/20/1976
Passage:
Ecclesiastes 12:
10 The Teacher searched to find just the right words, and what he wrote was upright and true.
11 The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one shepherd.[a] 12 Be warned, my son, of anything in addition to them.
Of making many books there is no end, and much study wearies the body.
13 Now all has been heard;
here is the conclusion of the matter:
Fear God and keep his commandments,
for this is the duty of all mankind.
14 For God will bring every deed into judgment,
including every hidden thing,
whether it is good or evil.
Acts 10
35 but accepts from every nation the one who fears him and does what is right.
Introduction
I read an article last week that began, “The old taboos are dead or dying. A new, more permissive society is taking shape.” One man was quoted as saying, “The emphasis is on the senses and the release of the sensual. All the old codes have been broken down.”
Let me tell you about two men whom I knew. About 15 years ago one was working on the then-new Red River Bridge in Alexandria. He lost his balance and fell 86 feet to the river bank, not into the water, or soft mud, but onto a pile of plywood sheeting that had been used on pier forms. I saw him a few months back, and one who didn’t know would say “the law of gravity has broken down.”
Another, not yet old enough to vote, jumped from a plane as a paratrooper only to look up and face the horror of an unopened chute. To see him today one who didn’t know would say “the law of gravity has broken down.”
I, for one, am glad that prudery and hypocrisy in morality are dead or dying. But to think that we can exist without morality and codes of conduct is as foolish as saying that we can exist without gravity and natural law.
Let us not think that out of the ashes . . . (illegible).
I. Growing in Community Consciousness. Psalms 15:1-33, “Lord, who will abide in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor.”
Walking circumspectly. The word “circumspectly” means looking about cautiously in all directions. It is like the soldier on patrol—the needing to keep in contact with his unit, his primary duty is to search for hidden danger. Not an injunction to search for inconsistencies in others. A warning to stay away from threats, temptations.
Just in our dealings. A word with many meanings. For our use here it is to be consistent, impartial. We are to treat all men fairly. We are to take advantage of none. Romans 12:17, Provide things honest in the sight of all men. I still get amused at these movies that continue to beset us. The Indian chief speaks to the army major and says, “White man speaks with forked tongue.” It is too often true.
Faithful in our engagements. We could begin by saying it is an injunction for the deacon to take the office seriously. Active, energetic, faithful. We could call attention to laity on part of church workers—absenteeism about 25%. Sometimes I think preachers have created some of the problem. We left impression that the record is tithing—the very Sunday you lay out may be the Sunday God needed you for something great.
Exemplary in our deportment. God does not call us to go on crusades against the sins of the world until we have learned to deal with our own sin. But God is not ashamed to have any forgiven sinner, no matter how heinous his sin, to speak a word for Him.
Christlikeness is the order of the day. Living so as to reveal God’s love to those around us and those we chance to meet.
II. Growing in Family Faithfulness. Genesis 18:19, “For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do what is right and just.”
Maintain family devotions. This does not refer to grace at meals. Let us observe grace at home and abroad in the land. It is a time of planned Bible devotion. A parent or parents and children, reading together the word of God. Praying together for greater grace. (More strength to use prevailing grace.) It is one of the most difficult acts of Christian consciousness. I don’t know how often we have started on a few days, and some interruption or other [gets in the way]. Teaching our families to love and respect, but not worship, the Bible.
Religiously educate our children. It is first of all a job to be done at home. Most tragic verse in Bible is Jeremiah 7:18, “The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.” We stop helping them in school work when they get beyond our school experience. Could this be the reason you do not help them in their spiritual exercises?
Then there is Sunday School. Sunday School is a Bible teaching organization—the sincere application of Bible truth is the teacher’s first responsibility. Gossip handled tactfully and discreetly. Training Union is Training for Christians. You say “I don’t get anything.” Of course not, you don’t give anything. You don’t enjoy it. You enjoy Ed Sullivan more.
Missionary organizations—115 million lost Americans above age of accountability.
Avoid all tattling, backbiting, excessive anger. This does not refer to temporary occasions of misunderstanding: husbands and wives, fathers and sons, mothers and daughters, teachers and parents, neighbors, relatives, any two people who spend time in association or chancing a misunderstanding.
This speaks directly to the person who delights in someone else’s troubles. It also directs us to seek accord when occasions of misunderstanding arise, and room is left for anger, but not excessive anger.
III. Growing in Personal Perceptivity. Haggai 1:7, “Thus saith the Lord of Hosts, consider your ways.” I Corinthians 11:31, “For if we would judge ourselves, we should not be judged.”
Maintain secret devotions. A time of reverent study. I Timothy 4:13, “Till I come, give attendance to reading, to exhortation, to doctrine.” A time of quiet meditation.
Seek the salvation of our kindred and acquaintances. This you must settle at home in quietness of your own life.
Abstain from the sale of and the use of intoxicating beverages. Anything that limits our performance as a person, anything that weakens our witness. New Orleans pot party—2-year-old killed on Friday—mother reported him missing 7 hours later. Charged with negligence.
Closing
Morality is the way a man reacts in regard to his fellow human beings. For the Christian, morality is the effort to advance the Kingdom of our Saviour.
Article 134, Uniform Code of Military Justice—A man is chargeable and punishable for bringing discredit upon the military establishment.
Paul’s admonition to Timothy—Endure as a good soldier of Jesus Christ.
THE PARABLE OF THE TABERNACLE
#605 THE PARABLE OF THE TABERNACLE
Scripture Exodus 25:1-9; Hebrews 9:6-14 Orig. 2/17/1973
Rewr. 8/27/1990
Passage:
Exodus 25:1-9
25 The Lord said to Moses, 2 “Tell the Israelites to bring me an offering. You are to receive the offering for me from everyone whose heart prompts them to give. 3 These are the offerings you are to receive from them: gold, silver and bronze; 4 blue, purple and scarlet yarn and fine linen; goat hair; 5 ram skins dyed red and another type of durable leather[a]; acacia wood; 6 olive oil for the light; spices for the anointing oil and for the fragrant incense; 7 and onyx stones and other gems to be mounted on the ephod and breastpiece. 8 “Then have them make a sanctuary for me, and I will dwell among them. 9 Make this tabernacle and all its furnishings exactly like the pattern I will show you.
Hebrews 9:6-14
6 When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. 7 But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance. 8 The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still functioning. 9 This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. 10 They are only a matter of food and drink and various ceremonial washings—external regulations applying until the time of the new order.
The Blood of Christ
11 But when Christ came as high priest of the good things that are now already here,[a] he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. 12 He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining[b] eternal redemption. 13 The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. 14 How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death,[c] so that we may serve the living God!
Purpose: Continuing a PM series on Old Testament parables, here describing the tabernacle and its latent type teaching fulfilled in Christ.
Keywords: Symbolism of Christ Hebrews History Tabernacle
Old Testament Parables
Timeline/Series: Old Testament Parables
Introduction
Recall of the function of the Hebrew High Priest is surely appropriate here. Yearly, on the 10th day of the 7th month (October), the Day of Atonement was celebrated as the most sacred day of the year.
On this one day, the High Priest took the fresh blood of sacrifice into the Holy of Holies, where he alone was permitted to enter. He renewed Israel’s covenant with God by sprinkling the blood upon the ‘throne of Jehovah,’ the Mercy Seat covering the Ark of the Covenant. Contained herein were their most treasured relics: the urn of manna, the rod of Aaron, and the two tablets of the covenant. (See Hebrews 9:4, Numbers 17:10.)
Returning from this mediatorial act, the High Priest then chose a living animal (goat), placed both of his own hands on the head of the goat and confessed the sins of the people. The animal was then driven away to suffer death at the hand of providence, thus becoming the blood offering wrought at God’s hand for all the sins of Israel.
The blood offering in the Holy of Holies covered unwittingly committed sin in the Holy Place. Consciously committed sin of the people was transferred to the scapegoat (Leviticus 16:10), for the transference of their guilt to the goat.
The parable (Hebrews 9:9—parabolē) calls to mind all the rich imagery of the Hebrew religion, but it will also graphically depict three underlying differences that we will consider momentarily.
I. A Brief Exposition of Exodus 25-31. Exodus 25:8, “And let them make me a sanctuary, that I may dwell among them.”
1. Basically, there are three themes covered in this second book of scripture.
a. Chapters 1-18 cover the Exodus, itself. The people are set free.
b. Chapters 19-24 present the law in its basic form. (Chapter 20—Ten Commandments.)
c. Remaining chapters describe every aspect of the tabernacle. (Chapters 25-40.)
i. Sanctuary, above, meant holy place.
ii. The word came to have meaning relative to material of the sanctuary.
S. Baxter (E15p76): “. . . the problem with which the various philosophies of life seek to deal is that of human freedom, responsibility, and privilege. Liberty without law is license. Responsibility without freedom is bondage. Liberty and responsibility together, without privilege—without rewards and punishments—lack motive and meaning. Here, in the Exodus, the Law, and the Tabernacle, we see these three things—in the Exodus, liberty; in the Law, responsibility; in the Tabernacle, privilege.”
2. The construction and refinement of the tabernacle was forced into two parts.
a. Moses was given the design (Exodus 25-31);
b. Idolatry invaded the camp and the plan is suspended. (Exodus 33:7)
i. Temporary replacement (Exodus 33:7)
ii. God descends in covenant.
c. The tabernacle is completed. Exodus chapters 35-40. Baxter, p95, “The Tabernacle was not designed with a view to any merely architectural impressiveness. It was designed to be a symbolical and typical expression of wonderful spiritual truth.”
II. A Description of the Tabernacle. Exodus 25:9, "According to all that I shew thee, after the pattern of the tabernacle, . . . even so shall ye make it.”
1. There was to be an outer court on a west to east axis 100 by 50 cubits (150 by 75 feet).
a. Total of 60 pillars—5 cubits apart.
b. Each would stand 5 cubits high.
2. Within this outer court was to be a sanctuary (divided).
a. Oblong (10 x 30 cubits on same axis).
b. A veil would separate the two parts.
i. Holy Place—priestly function
ii. Holy of Holies—High Priest on Day of Atonement
III. The Furnishings of the Tabernacle are Seven. Exodus 25:9, “According to . . . the pattern of all the instruments thereof, even so shall ye make it.”
1. Interestingly, there are seven times in scripture when this is reiterated. Exodus 25:9,40; 26:30; 27:8; Numbers 8:4; Acts 7:44; Hebrews 8:5.
a. New Testament words fashion or pattern: both Greek tupos
b. 5179 in HGSB—prototype
2. There are two articles in the Outer Court.
a. Brazen Altar—the first approach to Holy God is through atoning sacrifice.
b. Next is the Laver—sacred water for priestly cleansing.
3. Only thusly is the Holy Place entered by the priests.
a. On the right (north) is shewbread—here is both bread and drink decreeing sustenance in the spiritual life.
b. On the left (south) is the seven branched candelabrum—declaring spiritual illumination.
c. Deeper in the room is the Golden Altar of Incense—incense has always represented supplication (prayer).
4. Before us now is the veil separating the Holy of Holies.
a. Remember, only the High Priest enters here, and he only once a year on Day of Atonement.
b. The Throne inside consists of two parts.
i. The Ark: a gold-covered acacia chest—declaring the covenant.
ii. Above the Ark, the Mercy seat with cherubim—representing God’s presence.
IV. That Leaves Us to Determine What is Represented for the Future, Hebrews 9:8, “. . . The way into the holiest of all was not yet made manifest, . . . which was a figure for the time then present.”
1. The seven articles represent seven symbolic teachings.
a. The altar—atonement
b. The laver—forgiveness
c. Shewbread—sustenance
d. Candlestick—illumination
e. Incense—supplication
f. Ark—covenant relationship
g. Mercy Seat—access to God
Job 13:3, “Surely I would speak to the Almighty, and I desire to reason with God.”
Job 40:2, “Shall he that contendeth with the Almighty instruct him?”
Thus, there stands the critical issue of approach to God.
Job 42:5, “My ears have heard of you, but now my eyes have seen you.
2. Look for a moment at a parallel to these seven teachings in John’s gospel
a. The Brazen Altar—John 1:29,36, John beholds “the Lamb of God!”
b. The Laver—John 3:5, “Except a man be born of water, and of the spirit, he cannot see the kingdom of God.”
c. Shewbread—John 4:10, “living water,” and John 6:51, “living bread.”
d. Candlestick—John 8:12, “I am the light of the world; he that followeth me shall not walk in darkness.” See John 9:5.
e. Altar of Incense—
i. Just outside the veil—John 14:6, “I am the way, the truth, and the life; no man cometh unto the Father but by me.”
ii. Intercession—John 14:13, “Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified . . . Son.”
f. Jesus approaches as High Priest—John 17:1, “Father, the hour is come; glorify thy Son, that thy son also may glorify thee.”
g. Covenant—John 20:17, “I ascend unto my Father, and your Father; and to my God, and your God.” John 20:19, “Peace be unto you.” John 20:22, “Receive ye the Holy Ghost.” John 20:29, “Thomas, because thou hast seen me, thou has believed: blessed are they that have not seen, and yet . . . believed.”
3. Time has permitted us only to look at the Tabernacle and its furnishings.
a. They have revealed a likeness in even small detail to Christ.
b. They illustrate the person and work of the Redeemer.
c. There is type-teaching as well in the offerings, in the priesthood, etc.
Conclusion
The Post-Exilic Temple contained a Holy Place, and a Holy of Holies, but it was empty. No Ark, no tablets, no rod, no manna, no Mercy Seat, but the High Priest kept up his seduction. Hebrews 9:14, “. . . how much more shall the blood of Christ . . . purify your conscience from dead works to serve the living God?” “Jesus Christ has revealed the living God whose Spirit inhabits not dead places and things, but the hearts of His believers.” (B74p141)
Links
Baxter: https://www.preceptaustin.org/exodus-25-commentary
THE PRIESTHOOD OF THE BELIEVER (INTRODUCTION)
#846 THE PRIESTHOOD OF THE BELIEVER (INTRODUCTION)
Scripture I Peter 2:9; Exodus 19:4-6 Orig. 4/1/1988
Passage:
I Peter 2:9
9 But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.
Exodus 19:4-6
4 “‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. 5 Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, 6 you[a] will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”
Purpose: To introduce the study of the doctrine of the priesthood of the believer to the Church Training class.
Keywords: Doctrine Priesthood
Introduction
Item: Which of the following would be the more correct?
· “The doctrine of the priesthood of all believers is a fundamental belief among all Baptists.” Findley Edge—1985 Doctrine of Laity1
· “The doctrine of the priesthood of all believers is a fundamentalist belief among Baptists.”--incorrect
Item: Pass out the true/false pretest. Take time to work through this entire sheet of twenty questions allowing class to write in their answer.
Item: Display Cel #2, pass out worksheets. The class is to decide whether they agree with the statements, disagree, or are undecided. Overlay Cel with answers and discuss with the class.
Item: Display Cel #3
· Discuss: The priesthood of believers is the centerpiece of the Baptist faith.
· Discuss: A priest is someone who relates to, and acts for, God.
· Discuss: All believers are priests.
· Discuss: Spectator religion is out.
· Discuss: Each Christian has a duty to hand on the gospel.
· Discuss: The veil of the temple was rent in the midst. (Luke 23:45)
After discussion try to mount each of these statements around the room.
I. Refer to Outline Poster.
a. Display Cel #4 (Outline).
b. If the Agree/Disagree worksheet has not been used, do so at this time.
c. Definition of terms.
i. Priest—a person who relates to and acts for God (14:3).
ii. Believers—those who hold the proposition that Jesus Christ of Nazareth is the final and ultimate revelation of the eternal God (9:4).
iii. Priesthood—to be priestly, to relate to and act for God (10:3).
iv. Priesthood of believers—a demand for priestly sacrifice to God on the part of all believers (13:1).
d. Have class search for answers to the “Who am I?” question in the text
i. I am Biblical
ii. I am Christian
iii. I am Baptist
iv. I am believer’s rights
v. I am one’s right to access God
vi. I am your right to choose Christ yourself
vii. I am the opposite of proxy religion
viii. I am the democratization of faith
ix. I am a movement of the people of God
x. I am your obligation of ministry
II. Looking at the Origin of Priesthood of Believers
a. Origin in biblical teaching
i. From Hebrew noun “kohen”—accepted meaning from the verb “to stand.” Used over 700 times in Old Testament
ii. Key Old Testament passage—Exodus 19:4-6 “You yourselves have seen what I did to Egypt and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. . . . You will be for me a kingdom of priests and a holy nation.”
1. Moses was leading them to God’s will.
2. They were on the verge of entrance.
3. But first, they had to deal with a thing called “relationship” covenant.
4. It was an invitation to the entire nation to become priests.
b. Continuation in New Testament—
i. Greek word for priest is “hiereus.” Used in Gospels and Acts to describe the religious leadership of Israel; One reference to “priest of Zeus,” Acts 14:13.
ii. Various New Testament passages referring to the priesthood of believers.
1. I Peter 2:5, “You . . . are being built up into a spiritual house to be a holy priesthood.”
2. I Peter 2:9, “You are a chosen people, a royal priesthood.
3. Revelation 1:5-6. “To him who loves us . . . and has made us to be a kingdom and priests to serve . . . God.”
4. Revelation 5:9-10, “You have made them to be a kingdom and priests to serve our God.”
5. Revelation 20:6, “. . . but they will be priests of God and of Christ and will reign with him for a thousand years.”
c. Expression in the early church
i. Believers applied Exodus 19:6 to themselves.
ii. Drew strength from texts relating priesthood to Christ.
1. “Hiereus” refers to Christ
2. Hebrews 4:14, “great high priest.”
3. Hebrews 7:14, “offered up himself.”
iii. They understood that New Testament priest never referred to specialized clergy.
d. A development in history changed the meaning of priesthood.
i. Priesthood was clericalized! Example, Mennonites in Transylvania began looking from their own fellowship for the next pastor.
1. Clergy/laity came to be.
2. Equality gave way to hierarchy.
3. Then came celibacy to intensify.
ii. Grace was sacramentalized!
1. With the separation and exaltation of the professional clergy.
2. Only they could dispense favors—baptism, Lord’s Supper.
3. Sacramental faith replaced personal faith.
iii. Church was institutionalized.
1. Church became a place to go.
2. Called to serve, many became spectators.
e. From the Reformation on:
i. Revolt came under such men as Zwingli, Luther, Calvin.
ii. It was based upon a belief in justification by faith.
iii. Luther’s emphasis.
1. Before God all Christians have the same standing . . . through faith.
2. Each Christian is a priest and needs no mediator save Christ.
3. Each Christian is a priest and has an office of sacrifice, not the Mass but the dedication of himself.
4. Each Christian has a duty to hand on the gospel which he himself has received.
iv. The contemporary Baptist position.
1. The necessity for each person to make his or her own commitment to Christ.
2. The understanding of the church as a community of believers.
3. The affirmation of the priesthood of all believers.
a. Freeman Baptist World Alliance 1905 (essential) “the sovereignty of Christ, accompanied by . . . the complete and consistent recognition of His personal, direct and undelegated authority over . . . souls . . . men.”
b. E.Y. Mullins “Axions of Religion”2—historic significance of Baptists?? “The competency of the soul in religion.”
c. Truett—“Keystone truth of the Baptists.”
d. Norman W. Cox, “We Southern Baptists”—distinctive—“redeemed personality ministering under the Lordship of Christ.”
Conclusion
Call attention to teaching posters. Ask class to single out one special one and comment on it.
Distribute printed copy of pretest and ask class to complete it for the next session.
Call attention to the outline (Cel #4). Session Two will cover chapters 2/3 “The Priesthood of the Believers and the Bible/Salvation.”
1Edge, F. (1985). The Doctrine of the Laity. Convention Press.
2Mullins, E.Y. (1908). The Axioms of Religion. American Baptist Publication Society.
Mulllins: https://archive.org/details/axiomsofreligion01mull_0/page/8/mode/2up
COVETOUSNESS REDEFINED
#299 COVETOUSNESS REDEFINED
Scripture Exodus 20:17, Luke 12:13-21, NIV Orig. 8/21/1966
Rewr. 10/28/1984
Passage:
Exodus 20:17
17 “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.”
Luke 12:13-21
13 Someone in the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.”
14 Jesus replied, “Man, who appointed me a judge or an arbiter between you?” 15 Then he said to them, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.”
16 And he told them this parable: “The ground of a certain rich man yielded an abundant harvest. 17 He thought to himself, ‘What shall I do? I have no place to store my crops.’
18 “Then he said, ‘This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain. 19 And I’ll say to myself, “You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.”’
20 “But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’
21 “This is how it will be with whoever stores up things for themselves but is not rich toward God.”
Purpose: To conclude a series of messages on The Ten Commandments, this one redefining a positive thrust to “desire for” what is good.
Keywords: Covetousness Holy Spirit Gifts Series, Ten Commandments
Timeline/Series: Sequential
Introduction
I stood one day looking upon a woodland scene that is etched still upon my memory. The characters in the drama in miniature that unfolded before my eyes that day were a colony of ants. They were busy about those things that seem almost mechanical with such creatures. I was reminded then and now of that passage from The Book of Proverbs (Proverbs 30:25), “The ants are a people not strong, yet they prepare their meat in the summer.”
As I watched the busy activity at my feet that day, I wondered how many hundreds were passing under my gaze, and how many thousands of others that I could not see, all of which had one common goal. They were moving with unhurried pace, toward or away from the place that was their single destination. There was one sure sign of where home was. It was noted by the direction of those laboring under a burden.
I was fascinated by the trail over which they travelled. The woodland carpet had been worn nearly three quarters of an inch deep by their busy feet. Here was evidence of insatiable desire for food. Not by the wildest stretch of one’s imagination, however, could this be called covetousness.
Less than a mile away I had on numerous pastoral visits encountered another, though much larger, trail worn through a carpet of grass. It was worn by a collie named Prince as he roamed inside a fenced yard, barking at and chasing everything that appeared to his searching eye. That unreasoned longing more closely defines what God’s Word speaks of as covetousness.
I. A Negative Notification. V17, “Ye shall not covet your neighbor’s house; ye shall not covet your neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”
1. The command first speaks of property.
a. Note that this command takes a direction that the others do not. It is self-limited.
b. The word “covet” means “inordinate desire.”
c. Eve—“Do not eat”—Satan challenged her at the point that God was saving the good one for Himself. She looked, she lingered, she longed, she listened, she lost.
d. Lot—While Abram built an altar, Lot (Genesis 13:12) was said to be “pitching his tent toward Sodom.”
2. The command secondly speaks of coveting the person of another.
a. It speaks as the 7th, at the point of sensual desire. Jesus enlarges on this to remind us that such begins with a look.
b. We remember well the story of David. I Samuel 17—a man of greatness—through II Samuel 10, II Samuel 11—obituary—“From the roof he saw” his sin, death of Uriah, encounter with Nathan, the child’s death, Absalom’s rebellion.
c. This also speaks, as the 8th, at the point of personal gain. Recall Laban—When Abram’s servant went to find a wife for Isaac, Laban “saw the earrings and bracelets that had been given to Rebecca and he went to fetch the man.”
II. A Positive Promise. Luke 12:31, “Seek the Kingdom of God, and all these things will be added unto you.” I Corinthians 12:31, “Covet earnestly the best gifts, and yet I show you a more excellent way.”
1. It is the positive promise of a job to be done, a task to be accomplished.
a. Every person should have free and equal access to labor. The biggest problem facing the next President is jobs. Louisiana has unemployment from 4% to 14%. The chief concern of governors, legislators, and police juries ought to be jobs. God to Adam “by the sweat of your brow you will earn your bread.” Proverbs 30:25, “The ants are a people not strong. Yet they prepare their meat in the summer.”
b. Any sin of coveting here, is in coveting not to work.
c. It is certainly not a sin to covet a place of responsibility in your church. The best performance of tasks is always by people who desire those tasks.
2. It is the positive promise of family.
a. Can there be higher or nobler thinking than to COVET family. Two people in committed love. A thousand when God’s love sustains.
b. We are told that there was a tribe in New Mexico who had no word in their language for love. Translators struggled with John 3:16. Nearest word was similar to “heartburn.” “God so hurt in His heart.”
3. The positive promise of a faith to share.
a. The teaching of Jesus is clear. “Blessed are they who do hunger and thirst after righteousness for they shall be filled.” This is uncommon desire. But it is not inordinate. In John 6:27 Jesus told a parable of a pearl of great price. “When he found one pearl of great price, he went and sold all that he had, and bought it.” Such covetousness is allowed. Nay, rather, it is expected and demanded.
b. The teachings of God’s Word contain no other message. I Corinthians 12:31 “Covet the best gifts.” I Corinthians 14:39, “Covet to prophesy.” Psalm 51, “A broken and a contrite heart, O God, thou wilt not despise.
Conclusion
Tell the story from childhood of desire to have as Fuller Callaway, III, had. Call attention to the fact that while still a young man, having lived his life in luxury, [he died a suicide].
THE COMMON THIEVERIES OF LIFE
#289 THE COMMON THIEVERIES OF LIFE
Scripture: Exodus 20:15, Malachi 3:8-10 NIV Orig. 7/17/1966; 10/1984
Rewr. 7/24/1989
Passage:
Exodus 20:15
15 “You shall not steal.
Malachi 3:8-10
8 “Will a mere mortal rob God? Yet you rob me.
“But you ask, ‘How are we robbing you?’
“In tithes and offerings. 9 You are under a curse—your whole nation—because you are robbing me. 10 Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the Lord Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.”
Purpose: Continuing a series on the Ten Commandments, here identifying this eighth command as the bold declaration of relationship.
Keywords: Morality Series, Ten Commandments
Timeline/Series: Sequential
Introduction
Back in the mid-seventies, there were many students from Middle Eastern countries in school in various universities across the United States. One of the major ways in the last half century that America has helped third world nations is through the education of some of their brightest students.
One of these exchange students was in school in Oklahoma, It became necessary for him to purchase a used car. He was on a limited budget, but had to have a dependable car. The young man went to an agency near the campus and made the necessary arrangements. The used car served the young man well. Even when service was needed the dealer went out of his way to provide for this customer that would be leaving the country as soon as he graduated. He could have treated the young man shabbily. After all, the oldest consumer declaration known is “caveat emptor”—“Let the buyer beware.”
This is the rest of the story. Years passed. The young man, highly trained in business acumen, worked hard and became purchasing agent for a contractors’ association that was an affiliate of his government. Remembering his honest American friend who had helped him secure and keep a used car, he placed an order for his government. The order was for 450 pick-up trucks, and 750 heavy dump trucks.
I. The First Concern of Thievery is in not Daring. “Thou shalt not steal” means that we possess honorably, or not at all.
1. It is the failure to accept God’s plan for human provisioning.
1) Some think that work was a punishment heaped on Adam for his sin.
2) I remind you that he was given the garden and made to be its keeper.
3) God’s plan, then, is all are to be remunerated for their labor.
a) The Fourth command sought to certify a day of rest from labor.
b) Proverbs 12:11, “He who tills his land will be satisfied with bread.”
c) The prudent woman of Proverbs 31:27, “She watches over the ways of her household, and does not eat the bread of idleness.”
d) Paul advised Christians in I Thessalonians 4:11, “We urge you to mind your own business, and to work with your own hands.”
e) There was an even stronger word in I Timothy 5:8, “If any provide not for his own, he has denied the faith.”
f) Even the beasts were protected by Deuteronomy 25:4, “Thou shalt not muzzle the ox that treadeth out the corn.” Quoted in I Corinthians 9:9 and again in I Timothy 5:18.
4) This plan is the foundation upon which any workable economic system is based.
a) One of the first freedoms should be the right to work—therefore to earn, therefore to save.
b) It is in this spirit of occupation that God gave man “dominion.” We can “occupy”—sitting, sleep. But for the Greek literally, it means “to be busy with.”
2. It is also the failure to live within our means.
1) Many year-end crime reports show most arrests for robbery, burglary. Last seen—over 1,000 per day
2) Article (Christianity Today) “Stealing Their Way through College.”
3) Until recently, 85% were men.
3. It is not daring to grant to others what we demand for ourselves.
1) There are too many who are unaffected by the plight of unemployed/under-employed.
2) Christians need to address social issues that force people into crime. In VBS I shared the story of Frank Laubach. More need to adopt his “Each One Teach One” philosophy.
4. Thank God, men are not working in sweatshops for pennies a day. 15-year-old boys are not being hung for stealing bread. But America still has social circumstances motivating criminal activity.
II. An Additional Concern of Thievery is That of not Sharing. “Thou shalt not steal” means that it is a sin to guard so selfishly what we should give away.
1. Not sharing the return of honest debts.
a. Christians are to be fiscally responsible.
b. That means paying debts, living within our means.
c. Proverbs 28:6, “Better is the poor that walketh in his uprightness, than he that is perverse in his ways though he be rich.”
d. I remind you there our responsibility to God is pictured in terms of debt—Our sin has not only corrupted us. Romans 8:12, “WE are debtors, not to the flesh, . . . but . . . the Spirit.”
2. It means sharing the load of legitimate taxes.
a. Not to pay the debts of scheming politicians. This week’s paper tells of Angola and the former governor’s agent (________) serving a five-year prison term.
b. Not to build up a welfare system that invites corruption.
c. To keep my country strong, and to help the weak, aged, homeless, who are not able to help themselves.
3. And of course it means the sharing of the blessings of the tithe.
a. Old Testament law or New Testament expectation for every believer.
b. The higher goal of reconciliation. Matthew 5:23, “If your gift . . . and remember, leave . . . go be reconciled.”
c. Malachi 3:8 pleads that the people not “rob God.”
d. At the point of commitment, we discover what we ought to do materially.
e. One of the eight woes of Luke 11:42 is of those tithing everything except a willing spirit.
III. The Final Concern of Thievery is That of not Caring. “Thou shalt not steal” speaks of the sin of not caring.
1. Stay free from the sin of benefiting from someone else’s misfortune. There was the Biblical character of Jacob (deceiver). He is not pictured as a hero. In fact, he makes amends to Esau.
2. Stay free from the sin of robbing a person of that that is irreplaceable.
a. Many girls have lost virtue on the basis of false promises [by] boys.
b. Gossip has been the instrument of stealing honor, integrity—to start it [or] to pass it along. Shakespeare: “He that filches from me my good name, Robs me of that which not enriches him, and makes me poor indeed.” (Iago in Othello).
3. Stay free from the sin of stealing from the truth of God’s Word.
a. To deny it is to rob it of saving efficacy.
b. To compromise it is to steal from its life-giving vitality. John 10:1, “I say to you, he who does not enter the sheep-fold by the door, the same is a thief and a robber.”
4. Stay free from the sin of robbing people of their dignity.
a. They are the children of God.
b. We are to treat all people accordingly.
Conclusion
A student at seminary was the son of Japanese diplomat. In England they were given one hour to pack before being extradited at start of the war. Value (silver and gold); ancestor (porcelains, etc.). Finally, woolens, food. The war robbed them of great wealth. A daughter killed herself when her husband was killed in kamikaze raid. Converted in Germany following the war when he was given a portion of a German New Testament.
Links
https://renovare.org/articles/living-each-moment-with-a-sense-of-gods-presence-frank-laubach