I judge that unless we seek to do what Mark Dever urges here, our churches will never see the much needed reformation, growing maturity, spiritual depth, and generational faithfulness many of us long for.
The pastoral consideration Dever urges is patently important, and yet somehow so little considered and carried out. Some wonder why our churches are biblically and theologically anemic. Wonder no more!
Showing posts with label Theology - God-centeredness. Show all posts
Showing posts with label Theology - God-centeredness. Show all posts
Friday, June 22, 2012
Thursday, November 24, 2011
Deeply Grateful for Matter
Happy Thanksgiving to all! So much to be thankful for! To highlight one that covers a lot of ground and includes turkey and pie, I'm deeply grateful for matter. Yes, that is, solid stuff.
Oh how glorious is the ground under our feet and the sensory receptors to perceive it! How glorious is the gift of 10,000 flavors and 10,000 taste buds to enjoy them! Oh how glorious is this creation and the creature inhabiting it!—human beings, the crown of creation, are mind-blowingly amazing! Oh how glorious is the wisdom and power, infinitely so, of the Creator who thought this stuff up and spoke it all into being! And here we are, flesh and bone, careening around the sun, really fast, on this ball of dirt in this vast universe, enjoying 10,000 mercies and gifts, moment by moment. Glory!
We cannot be too thankful! All praise and thanks be to the triune God of glory—Father, Son, and Spirit—the three-in-one, and one-in-three.
Oh how glorious is the ground under our feet and the sensory receptors to perceive it! How glorious is the gift of 10,000 flavors and 10,000 taste buds to enjoy them! Oh how glorious is this creation and the creature inhabiting it!—human beings, the crown of creation, are mind-blowingly amazing! Oh how glorious is the wisdom and power, infinitely so, of the Creator who thought this stuff up and spoke it all into being! And here we are, flesh and bone, careening around the sun, really fast, on this ball of dirt in this vast universe, enjoying 10,000 mercies and gifts, moment by moment. Glory!
We cannot be too thankful! All praise and thanks be to the triune God of glory—Father, Son, and Spirit—the three-in-one, and one-in-three.
Monday, September 5, 2011
Calvinism Everywhere, Part 36
Well, I'm rounding off the series on "Calvinism Everywhere" with this post. We shall never leave our subject matter, however; how could we? We'd have to cease existing to get away from it, that is, away from the sovereignty of God everywhere.
As I said in an earlier post, much of Chronicles covers the same ground that was covered trekking through Judges, Samuel, and Kings. This is certainly true for 2 Chronicles. With this final post, I'm simply going to cite the starkest texts that highlight what we've been going on about. In part I'm doing this feeling the press of other responsibilities (I do hope to expand and refine this brief study on Calvinism, Lord willing, at a later date). In some cases, the verses cited alone will not give you enough sense of what is going on in context unless you know 2 Chronicles well. I hope you will peruse the texts in their contexts and be moved to bow low, knees knocking, before your mighty Maker. He is the Holy One of Israel, Lord of all.
Now, Calvinism everywhere in 2 Chronicles: 2 Chr. 7:13; 10:15; 11:4; 12:2, 7-8; 13:16; 15:6; 20:37; 21:14-18; 22:7; 24:24; 25:20; 26:20; 28:5; 28:20; 30:12; 33:10-11; 35:22; 36:17, 22.
Behold your God!
As I said in an earlier post, much of Chronicles covers the same ground that was covered trekking through Judges, Samuel, and Kings. This is certainly true for 2 Chronicles. With this final post, I'm simply going to cite the starkest texts that highlight what we've been going on about. In part I'm doing this feeling the press of other responsibilities (I do hope to expand and refine this brief study on Calvinism, Lord willing, at a later date). In some cases, the verses cited alone will not give you enough sense of what is going on in context unless you know 2 Chronicles well. I hope you will peruse the texts in their contexts and be moved to bow low, knees knocking, before your mighty Maker. He is the Holy One of Israel, Lord of all.
Now, Calvinism everywhere in 2 Chronicles: 2 Chr. 7:13; 10:15; 11:4; 12:2, 7-8; 13:16; 15:6; 20:37; 21:14-18; 22:7; 24:24; 25:20; 26:20; 28:5; 28:20; 30:12; 33:10-11; 35:22; 36:17, 22.
Behold your God!
Thursday, August 25, 2011
Calvinism Everywhere, Part 35
We read in 1 Chronicles 29 of the freewill offerings of the people of Israel for the temple project. Apparently, they gave rather wonderfully. For David blessed the LORD (1 Chr. 29:10) that the people offered so freely with a whole heart (1 Chr. 29:9). It seems that David blessed YHWH for the riches and strength of the people who offered, for YHWH rules over all (v. 12).
David then seems to be more explicit about why the people offered freely. He is certainly acknowledging that the wealth they offered was from YHWH's hand (v. 16). But he seems to be saying more than this in v. 14: "But who am I, and what is my people, that we should be able thus to offer willingly? For all things come from you, and of your own we have given you." Is David saying that the LORD put this in their hearts? It surely seems so. Included in the "all things" is their willingness to give generously. And it seems to be a separate point than that their treasures are from YHWH, for he says "and of your own we have given you" (1 Chr. 29:14). Moreover, he goes on to pray that YHWH would "keep forever such purposes and thoughts in the hearts of your people, and direct their hearts toward you" (v. 18). If he keeps such there, in their hearts, presumably YHWH put such there, in their hearts, in the first place! Bless the LORD! Do it again, LORD! To us! For your name's sake!
So again we see that YHWH is sovereign over the hearts of men. And when we do good, it is his doing, and so we ought to thank and praise and bless him for it. "Not unto to us, O LORD, not unto us, but to your name give glory" (Ps. 115:1).
David then seems to be more explicit about why the people offered freely. He is certainly acknowledging that the wealth they offered was from YHWH's hand (v. 16). But he seems to be saying more than this in v. 14: "But who am I, and what is my people, that we should be able thus to offer willingly? For all things come from you, and of your own we have given you." Is David saying that the LORD put this in their hearts? It surely seems so. Included in the "all things" is their willingness to give generously. And it seems to be a separate point than that their treasures are from YHWH, for he says "and of your own we have given you" (1 Chr. 29:14). Moreover, he goes on to pray that YHWH would "keep forever such purposes and thoughts in the hearts of your people, and direct their hearts toward you" (v. 18). If he keeps such there, in their hearts, presumably YHWH put such there, in their hearts, in the first place! Bless the LORD! Do it again, LORD! To us! For your name's sake!
So again we see that YHWH is sovereign over the hearts of men. And when we do good, it is his doing, and so we ought to thank and praise and bless him for it. "Not unto to us, O LORD, not unto us, but to your name give glory" (Ps. 115:1).
Monday, August 22, 2011
Calvinism Everywhere, Part 34
A striking recounting of Saul's death is retold in 1 Chronicles 10. Striking, because we're told two truths side by side: that Saul killed himself (1 Chr. 10:4); and that YHWH took his life (1 Chr. 10:13-14). Saul's breach of faith with the LORD ultimately ends in suicide—a suicide wherein YHWH is said to have put Saul to death! That's what the text says! Read it carefully, and again I say, Behold your God! And again I say, Bow low in worship before him! He is Lord of all, or he's not Lord at all.
We read of the same sort of thing again in the case of Judas. He went out and hung himself after betraying the Son of God (Mt. 27:5). For the Scriptures had predicted this, and the Scriptures must be fulfilled (Jn. 13:18-19, 25-27; cf. Acts 1:16). This all happened that we might know that Jesus is YHWH (Jn. 13:19; see the Greek), and YHWH is the uncontested Lord who alone rules human history.
We read of the same sort of thing again in the case of Judas. He went out and hung himself after betraying the Son of God (Mt. 27:5). For the Scriptures had predicted this, and the Scriptures must be fulfilled (Jn. 13:18-19, 25-27; cf. Acts 1:16). This all happened that we might know that Jesus is YHWH (Jn. 13:19; see the Greek), and YHWH is the uncontested Lord who alone rules human history.
Wednesday, August 17, 2011
Calvinism Everywhere, Part 33
A strong statement of God's sovereignty and of free human agency comes to us in 1 Chr. 6:15: "YHWH sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar." YHWH does the sending. Clearly. But Nebuchadnezzer's hand is involved. Clearly. So who is responsible for the exile? Answer: YHWH (as primary agent) and Nebuchadnezzar (as secondary agent). YHWH uses Nebuchadnezzar as a tool. But there's a difference between using a tool as a tool and using a person as a tool. And so this metaphor breaks down at certain points. All metaphors do. Nebuchadnezzer is a tool in YHWH's hands, but he's not exacly like a tool since he's personal. And persons make free choices. We see this everywhere in the Bible.
And maybe we shouldn't even use the tool metaphor (although Scripture itself does), since we're given a metaphor in the text that points up the point. It is "by the hand of Nebuchadnezzar" that YHWH sends his people into exile. Who has control of that hand? Well, all of us would say, the body and head to which the hand is attached. Right? Right. But. But God. God rules over that hand. So says the text.
So Nebuchadnezzar freely chose to oppress Judah; he felt no constraint whatsoever in doing this. However, ultimately God was behind it. How he was behind it, let no one pretend otherwise, is shrouded in mystery. And so we're left with tension. But we're not left doubting that God rules over men's decisions and actions. And we're also not left wondering why God would use a wicked king to take his people into a foreign land: for "Judah was taken into exile in Babylon because of their breach of faith" (1 Chr. 9:1).
And maybe we shouldn't even use the tool metaphor (although Scripture itself does), since we're given a metaphor in the text that points up the point. It is "by the hand of Nebuchadnezzar" that YHWH sends his people into exile. Who has control of that hand? Well, all of us would say, the body and head to which the hand is attached. Right? Right. But. But God. God rules over that hand. So says the text.
So Nebuchadnezzar freely chose to oppress Judah; he felt no constraint whatsoever in doing this. However, ultimately God was behind it. How he was behind it, let no one pretend otherwise, is shrouded in mystery. And so we're left with tension. But we're not left doubting that God rules over men's decisions and actions. And we're also not left wondering why God would use a wicked king to take his people into a foreign land: for "Judah was taken into exile in Babylon because of their breach of faith" (1 Chr. 9:1).
Monday, August 15, 2011
Calvinism Everywhere, Part 32
Now we find ourselves in Chronicles in this series of posts on "Calvinism Everywhere." And I want to point to two answered prayers and two military moves in the opening genealogical lists.
First, there is the now famous (made famous infamously) prayer of Jabez (1 Chr. 4:9-10). We're not told much about Jabez. But we are told that he "was more honorable than his brothers" (v. 9). Presumably this is because he "called upon the God of Israel" (v. 10). He seems to have prayed for three things: the blessing of an enlarged border; that God's hand might be with him; and that God would protect him from evil. And the text tells us: "And God granted what he asked" (v. 10). Now consider what sort of God the Lord must be to grant these requests. We often don't dwell on such; but doing so should open our eyes. If he's not the Lord of all history, he could grant none of these.
The same is true for the second prayer, this time found in chapter five in a brief section on the Reubenites, the Gadites, and the half-tribe of Manasseh (1 Chr. 5:18ff). These tribes, we're told (v. 18), had valiant men who were warriors, carrying shield and sword, drawing the bow, expert in war. They waged war against the Hagrites, Jetur, Naphish, and Nodab (v. 19). They "prevailed over them" as YHWH gave them "into their hands" (v. 20). Why? "For they cried out to God in the battle, and he granted their urgent plea because they trusted in him." Again, I ask, what sort of God must YHWH be to be able to grant such urgent pleas? If he were not sovereign of all, he could grant no such thing. And so "many fell, because the war was of God" (v. 22). And this "war of God" is the first of what I mentioned above as "military moves." God's military moves.
The second "military move" came when Manasseh "broke faith with the God of their fathers, and whored after the gods of the peoples of the land . . ." (1 Chr. 5:25). The divine reaction to this idolatry: "So the God of Israel stirred up the spirit of Pul king of Assyria, the spirit of Tiglath-pilesar king of Assyria, and he took them into exile, namely, the Reubenites, the Gadites, and the half-tribe of Manasseh . . ." (1 Chr. 5:26).
Here it is again. We've seen this before. The God of the spirits of all flesh moves man in military might against a rebellious people. Is this divine coercion? Are the determinists right after all? Of course not. We've got a whole canon to keep us from such conclusions. God is utterly sovereign everywhere at all times; and man is completely responsible for his free choices. Scripture makes these tandem realities crystal clear. Let's live with the mystery, live with the tensions, live without full comprehension. But, for the glory of God, for the display of his excellencies, for the worship of his name, let's never, under any circumstances, deny his absolute dominion over all, in all, and through all.
First, there is the now famous (made famous infamously) prayer of Jabez (1 Chr. 4:9-10). We're not told much about Jabez. But we are told that he "was more honorable than his brothers" (v. 9). Presumably this is because he "called upon the God of Israel" (v. 10). He seems to have prayed for three things: the blessing of an enlarged border; that God's hand might be with him; and that God would protect him from evil. And the text tells us: "And God granted what he asked" (v. 10). Now consider what sort of God the Lord must be to grant these requests. We often don't dwell on such; but doing so should open our eyes. If he's not the Lord of all history, he could grant none of these.
The same is true for the second prayer, this time found in chapter five in a brief section on the Reubenites, the Gadites, and the half-tribe of Manasseh (1 Chr. 5:18ff). These tribes, we're told (v. 18), had valiant men who were warriors, carrying shield and sword, drawing the bow, expert in war. They waged war against the Hagrites, Jetur, Naphish, and Nodab (v. 19). They "prevailed over them" as YHWH gave them "into their hands" (v. 20). Why? "For they cried out to God in the battle, and he granted their urgent plea because they trusted in him." Again, I ask, what sort of God must YHWH be to be able to grant such urgent pleas? If he were not sovereign of all, he could grant no such thing. And so "many fell, because the war was of God" (v. 22). And this "war of God" is the first of what I mentioned above as "military moves." God's military moves.
The second "military move" came when Manasseh "broke faith with the God of their fathers, and whored after the gods of the peoples of the land . . ." (1 Chr. 5:25). The divine reaction to this idolatry: "So the God of Israel stirred up the spirit of Pul king of Assyria, the spirit of Tiglath-pilesar king of Assyria, and he took them into exile, namely, the Reubenites, the Gadites, and the half-tribe of Manasseh . . ." (1 Chr. 5:26).
Here it is again. We've seen this before. The God of the spirits of all flesh moves man in military might against a rebellious people. Is this divine coercion? Are the determinists right after all? Of course not. We've got a whole canon to keep us from such conclusions. God is utterly sovereign everywhere at all times; and man is completely responsible for his free choices. Scripture makes these tandem realities crystal clear. Let's live with the mystery, live with the tensions, live without full comprehension. But, for the glory of God, for the display of his excellencies, for the worship of his name, let's never, under any circumstances, deny his absolute dominion over all, in all, and through all.
Wednesday, August 10, 2011
Calvinism Everywhere, Part 31
Rounding off the book of Kings, I want to begin with an assertion about the book from Richard Hess: "Foremost in the book of Kings is the reign of the single God of Israel" (Theological Interpretation of the Old Testament, ed. Kevin Vanhoozer, 119). Hess then adds, "The final grand statement of God's sovereignty is that of 2 Kings 17, where the author reflects on the fall of the northern kingdom, attributing it to the worship of other dieties and the abandonment of the one true God of Israel" (120). God reigns, as noted many a time in earlier posts, not only in salvation but also in judgment. And so for her treachery, Israel goes into exile under Assyrian domination (2 Kgs. 15:29; 17:6).
The God who can touch a king and make him a leper (2 Kgs. 15:5) is the God who can call for the reigning superpower to be "the rod of his anger" (Isa. 10:5; 2 Kgs. 17:7-8, 20; 18:11). And then, after Assyria serves the Lord's purposes, she would be punished—repaid for her pride—and become a heap of ruins (Isa. 10:12ff; 2 Kgs. 19:21ff). And this comes both according to God's foreordination (2 Kgs. 19:25) and in response to Hezekiah's prayer (2 Kgs. 19:14-19). Well sure, for YHWH is the sovereign, he alone, over all the kingdoms of the earth; he has made heaven and earth. And he hears prayers "that all kingdoms of the earth may know that [YHWH is] God alone" (2 Kgs. 19:19). We then get a glimpse of his might, as YHWH responds to Hezekiah's plea and strikes "down 185,000 in the camp of the Assyrians" (2 Kgs. 19:35), effectively protecting Judah. For a time.
But Assyria is not the only instrument wielded by the Lord.
The God who can touch a king and make him a leper (2 Kgs. 15:5) is the God who can call for the reigning superpower to be "the rod of his anger" (Isa. 10:5; 2 Kgs. 17:7-8, 20; 18:11). And then, after Assyria serves the Lord's purposes, she would be punished—repaid for her pride—and become a heap of ruins (Isa. 10:12ff; 2 Kgs. 19:21ff). And this comes both according to God's foreordination (2 Kgs. 19:25) and in response to Hezekiah's prayer (2 Kgs. 19:14-19). Well sure, for YHWH is the sovereign, he alone, over all the kingdoms of the earth; he has made heaven and earth. And he hears prayers "that all kingdoms of the earth may know that [YHWH is] God alone" (2 Kgs. 19:19). We then get a glimpse of his might, as YHWH responds to Hezekiah's plea and strikes "down 185,000 in the camp of the Assyrians" (2 Kgs. 19:35), effectively protecting Judah. For a time.
But Assyria is not the only instrument wielded by the Lord.
Monday, August 8, 2011
Calvinism Everywhere, Part 30
We've seen in the history of Samuel and Kings that the LORD often saves Israel from foreign superpowers. But I think it's fair to say that he doesn't usually bless his people through a wicked king. Wicked kings usually bring destruction upon a people. Certainly that is in large measure the story of Kings. But because God is compassionate and gracious, and because he keeps his covenant promises, we see in 2 Kings 14 something unusual.
Jeroboam the son of Joash, king of Israel, began to reign in Samaria in the fifteenth year of Amaziah, king of Judah (2 Kgs. 14:23). "And he did what was evil in the sight of the LORD" (2 Kgs. 14:24). And yet God used him to restore the border of Israel, according to his word through Jonah (2 Kgs. 14:25). Why? "For the LORD saw that the affliction of Israel was very bitter; for there was none to help Israel. But the LORD had not said that he would blot out the name of Israel from under heaven, so he saved them by the hand of Jeroboam the son of Joash" (2 Kgs. 14:26-27).
Israel could not be blotted out. She was the chosen line, the line of the messianic seed. And so God's purposes would come to pass through a preserved people. His steadfast sovereign love endures forever!
Jeroboam the son of Joash, king of Israel, began to reign in Samaria in the fifteenth year of Amaziah, king of Judah (2 Kgs. 14:23). "And he did what was evil in the sight of the LORD" (2 Kgs. 14:24). And yet God used him to restore the border of Israel, according to his word through Jonah (2 Kgs. 14:25). Why? "For the LORD saw that the affliction of Israel was very bitter; for there was none to help Israel. But the LORD had not said that he would blot out the name of Israel from under heaven, so he saved them by the hand of Jeroboam the son of Joash" (2 Kgs. 14:26-27).
Israel could not be blotted out. She was the chosen line, the line of the messianic seed. And so God's purposes would come to pass through a preserved people. His steadfast sovereign love endures forever!
Friday, August 5, 2011
Calvinism Everywhere, Part 29
In 2 Kgs. 9:1, we read that Elisha has one of the sons of the prophets head for Ramoth-gilead to anoint Jehu, son of Jehoshaphat, as king over Israel. The problem here was that there was still a king in Israel, namely, Joram. But after Jehu was doused with oil, he heard this word from one of the sons of the prophets: "I anoint you king over the people of YHWH, over Israel. And you shall strike down the house of Ahab your master, so that I may avenge on Jezebel the blood of my servants the prophets, and the blood of all the servants of YHWH" (2 Kgs. 9:6-7). And so it all comes to pass (2 Kgs. 9:24-26, 30-37; 10:6-17). Go ahead and read the sobering, gruesome description of this whole affair. Nothing of the word of YHWH fell to the ground, a word he had spoken concerning the house of Ahab, for YHWH did what he said he'd do by his servant Elijah (2 Kgs. 10:10). And lest we suppose that Jehu acted out of step with God's will in this regard, we have this text: 2 Kgs. 10:30.
Now something sounds all wrong about this to our ears. Jehu is anointed to strike down the house of Ahab his master, and Jezebel and apparently all connected with her were massacred. Yet this was YHWH's vengeance, avenging on Jezebel the blood of YHWH's servants the prophets, and the blood of all YHWH's servants. Indeed God's ways are not our ways, but there they are, his ways in plain view in Scripture. Look at them head on, embrace them in faith, and bow low to worship the Lord who governs all things justly.
Now something sounds all wrong about this to our ears. Jehu is anointed to strike down the house of Ahab his master, and Jezebel and apparently all connected with her were massacred. Yet this was YHWH's vengeance, avenging on Jezebel the blood of YHWH's servants the prophets, and the blood of all YHWH's servants. Indeed God's ways are not our ways, but there they are, his ways in plain view in Scripture. Look at them head on, embrace them in faith, and bow low to worship the Lord who governs all things justly.
Wednesday, August 3, 2011
Calvinism Everywhere, Part 28
As I move into 2 Kings for this series on "Calvinism Everywhere," I'm going to turn a corner and back away from trying to include as many statements as I readily see about God's absolute dominion. There's just so much there, on every page really. And a lot of this material is repetitive, including elements of God's reign already pointed up in Judges through 1 Kings (e.g., a king dies "according to the word of the LORD," 2 Kgs. 1:17; or an army is given victory from the LORD, 2 Kgs. 5:1; or YHWH calls for a famine, 2 Kgs. 8:1). Not that going over these things is unprofitable. It would be. But I simply want to focus on texts that angle in on the subject in certain ways. So I'm going to highlight certain passages only, those that are particularly striking or relevant or insightful for us, as I see things.
One thing to be duly reckoned with is how God's spokesmen (in this case, first Elijah, then Elisha) say that something will come to pass, and then it does (e.g., 2 Kgs. 4:16-17, where the Shunammite woman bears a son to her husband in his old age according to the word of Elisha; cf. 2 Kgs. 4:42-44). The prophetic word and God's will are one.
Another thing to take note of is how a man of God prays that God will do something remarkable and unusual, and he does it (e.g., 2 Kgs. 4:32-37, where Elisha asks YHWH to raise the Shunammite's son from the dead, and he is raised; or 2 Kgs. 6:18, when Elisha asks YHWH to strike the Syrians with blindness, and he does so).
Next, there's the divine sending of a deluding influence to cause the Syrians to flee before Israel: "the Lord had made the army of the Syrians hear the sound of chariots and of horses, the sound of a great army, so that they said to one another, 'Behold, the king of Israel has hired against us the kings of the Hittites and the kings of Egypt to come against us.' So they fled away . . ." (2 Kgs. 7:6-7).
And then there's the divine prophetic prediction of Elisha that Ben-hadad king of Syria would die and Hazael would take his place and work great evil (2 Kgs. 8:7-15). For YHWH had shown this to Elisha (2 Kgs. 8:14; cf. 2 Kgs. 10:32). There's also the predication of the man of God from way back in 1 Kgs. 13:1-2 that Josiah would throw down idolatry in his zeal for the law of God, which came to pass (2 Kgs. 23:13-16). And this prediction comes 300 years before its fulfillment! (Never mind the incredulous scholars who scoff; what else would we expect from their unbelief?)
Where, please tell me, can anyone legitimately perceive a second or an inch or an action where the God and Father of the Lord Jesus does not reign by his almighty Spirit? I confess (willingly and freely, choosing my words advisedly, without any coercion) that I perceive none. This God—the God of the Bible—he reigns among the nations! And there is no other!
One thing to be duly reckoned with is how God's spokesmen (in this case, first Elijah, then Elisha) say that something will come to pass, and then it does (e.g., 2 Kgs. 4:16-17, where the Shunammite woman bears a son to her husband in his old age according to the word of Elisha; cf. 2 Kgs. 4:42-44). The prophetic word and God's will are one.
Another thing to take note of is how a man of God prays that God will do something remarkable and unusual, and he does it (e.g., 2 Kgs. 4:32-37, where Elisha asks YHWH to raise the Shunammite's son from the dead, and he is raised; or 2 Kgs. 6:18, when Elisha asks YHWH to strike the Syrians with blindness, and he does so).
Next, there's the divine sending of a deluding influence to cause the Syrians to flee before Israel: "the Lord had made the army of the Syrians hear the sound of chariots and of horses, the sound of a great army, so that they said to one another, 'Behold, the king of Israel has hired against us the kings of the Hittites and the kings of Egypt to come against us.' So they fled away . . ." (2 Kgs. 7:6-7).
And then there's the divine prophetic prediction of Elisha that Ben-hadad king of Syria would die and Hazael would take his place and work great evil (2 Kgs. 8:7-15). For YHWH had shown this to Elisha (2 Kgs. 8:14; cf. 2 Kgs. 10:32). There's also the predication of the man of God from way back in 1 Kgs. 13:1-2 that Josiah would throw down idolatry in his zeal for the law of God, which came to pass (2 Kgs. 23:13-16). And this prediction comes 300 years before its fulfillment! (Never mind the incredulous scholars who scoff; what else would we expect from their unbelief?)
Where, please tell me, can anyone legitimately perceive a second or an inch or an action where the God and Father of the Lord Jesus does not reign by his almighty Spirit? I confess (willingly and freely, choosing my words advisedly, without any coercion) that I perceive none. This God—the God of the Bible—he reigns among the nations! And there is no other!
Monday, August 1, 2011
Calvinism Everywhere, Part 27
Moving forward through Kings, 1 Kings 22 relates Micaiah's prophecy against Ahab. Really all one needs to do is read it, meditate upon it, and push away all saccharine notions of a sweetie nice deity that flood in with this or that philosophical objection. So here it is (1 Kgs. 22:19-23):
The God and Father of the Lord Jesus Christ, YHWH is his memorial name, this God, he is the God of bows drawn at random, bows that strike kings according to the prophetic word, which prophetic word revealed that YHWH's "declared disaster" (1 Kgs. 22:23) against a certain king included the means of a lying spirit in the mouth of the king's prophets.
And Micaiah said, "Therefore hear the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing beside him on his right hand and on his left; and the LORD said, 'Who will entice Ahab, that he may go up and fall at Ramoth-gilead?' And one said one thing, and another said another. Then a spirit came forward and stood before the LORD, saying, 'I will entice him.' And the LORD said to him, 'By what means?' And he said, 'I will go out, and will be a lying spirit in the mouth of all his prophets.' And he said, 'You are to entice him, and you shall succeed; go out and do so.' Now therefore behold, the LORD has put a lying spirit in the mouth of all these your prophets; the LORD has declared disaster for you.What follows is predictable, for it was predicted (even Ahab heard it!). Ahab is struck in battle by a certain man who "drew his bow at random" (1 Kgs. 22:34). Random ha! The phrase "at random" is the ESV's effort to get across the Hebrew idiom "in his innocence/integrity" (so also the NIV, NAB, and NASB). The Holman Christian Standard Bible translates the phrase "without taking special aim." Those who've read the prophesy know for certain that this all, "random" arrows included, came to pass "according to the word of the LORD" (1 Kgs. 22:38). That is, Ahab believed the prophecy from the lying spirit in the mouth of all his prophets (1 Kgs. 22:12, 22), rushed off into battle at Ramoth-gilead (1 Kgs. 22:29), and died (1 Kgs. 22:37), according to the word of the LORD.
The God and Father of the Lord Jesus Christ, YHWH is his memorial name, this God, he is the God of bows drawn at random, bows that strike kings according to the prophetic word, which prophetic word revealed that YHWH's "declared disaster" (1 Kgs. 22:23) against a certain king included the means of a lying spirit in the mouth of the king's prophets.
Friday, July 29, 2011
Calvinism Everywhere, Part 26
In 1 Kgs. 20:35ff, we read of one of the sons of the prophets who wanted to deceive Ben-hadad, king of Syria (see 1 Kgs. 20:38). So he "said to his fellow at the command of the LORD, 'Strike me, please.' But the man refused to strike him. Then he said to him, 'Because you have not obeyed the voice of the LORD, behold, as soon as you have gone out from me, a lion shall strike you down.' And as soon as he had departed from him, a lion met him and struck him down."
How shall we take "at the command of the LORD" and "you have not obeyed the voice of the LORD"? Was this prophet's word truly of YWHW? It would seem, in context, that it was. Nothing seems to point in the other direction. That the word was fulfilled also accords with the criteria for prophetic predictions given in Deuteronomy 18. Moreover, in the light of all of Scripture, and in the light of 2 Kgs. 17:25 in particular, I'm inclined to say that this was a predication truly based on "the command of the Lord." But whether I'm reading this one aright or not, 2 Kgs. 17:25 makes it abundantly clear that YHWH is the sort of God who sometimes sends lions to to take lives.
Do we have categories for this as we think about who God is and how he reigns today? It seems to me that the generality of us all have a category of "nice things" and a category of "bad things." We attribute the "nice things" to God; the "bad things" we attribute to another. That "another" may be Satan, may be nature, may be evil agency, may be chance or whimsy, but rarely do we conceive that YHWH is the kind of God who sometimes sends lions to take lives. We've got to read the Word of God more closely, and seek to see all through that enlightening lens. After all, we're in the story. And as characters of the grand narrative, we're either in step or out of step with the story's Main Character. Do we know and acknowledge who the Main Character really is? Do we know his character and ways?
How shall we take "at the command of the LORD" and "you have not obeyed the voice of the LORD"? Was this prophet's word truly of YWHW? It would seem, in context, that it was. Nothing seems to point in the other direction. That the word was fulfilled also accords with the criteria for prophetic predictions given in Deuteronomy 18. Moreover, in the light of all of Scripture, and in the light of 2 Kgs. 17:25 in particular, I'm inclined to say that this was a predication truly based on "the command of the Lord." But whether I'm reading this one aright or not, 2 Kgs. 17:25 makes it abundantly clear that YHWH is the sort of God who sometimes sends lions to to take lives.
Do we have categories for this as we think about who God is and how he reigns today? It seems to me that the generality of us all have a category of "nice things" and a category of "bad things." We attribute the "nice things" to God; the "bad things" we attribute to another. That "another" may be Satan, may be nature, may be evil agency, may be chance or whimsy, but rarely do we conceive that YHWH is the kind of God who sometimes sends lions to take lives. We've got to read the Word of God more closely, and seek to see all through that enlightening lens. After all, we're in the story. And as characters of the grand narrative, we're either in step or out of step with the story's Main Character. Do we know and acknowledge who the Main Character really is? Do we know his character and ways?
Wednesday, July 27, 2011
Calvinism Everywhere, Part 25
The familiar Elijah narrative warrants careful consideration. But this post will only look at those elements that highlight the theme of this series on Calvinism everywhere. Feel free, however, to read that choice section of Old Testament narrative again and again. No one's stopping you from much instruction and encouragement. Even much fun.
Elijah predicts, as YHWH's spokesman, that "there shall be neither dew nor rain these years, except by my word" (1 Kgs. 17:1). And of course you know what happens, if only because it's included in this series of posts. And then we read, in the narrative of Elijah's conversation with the widow of Zarephath, that the God of Israel said this to the widow: "The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that YHWH sends rain upon the earth" (1 Kgs. 17:14). Then predictably, by now, we read in v. 16 the fulfillment of the prediction: "The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the LORD that he spoke by Elijah." Are you yet getting used to that wonderful phrase, "according to the word the LORD"? And then, also predictably, shortly thereafter, there was rain (1 Kgs. 18:45). For the mouth of the Lord had spoken.
Next chapter, in the showdown with the prophets of Baal, after they've gone through their goofy gyrations, to absolutely no effect whatever, apart from lacerations and mutilations, Elijah prays to the Lord of heaven and earth: "Answer me, O LORD, answer me, that this people may know that you, O LORD, are God . . . (1 Kgs. 18:37). So fire falls from Heaven and consumes offering, wood, stones, dust, licking up also the water in the trench. This is done, and I make note of it here, that we might know that YHWH, Father, Son, and Spirit, he is God. There is no other. This is his own world, and his will will be done. And so rounding off the narrative before Elisha's call, we read once again of more deaths predicted, as in the previous chapters, "according to the word of the LORD." See 1 Kgs. 19:17.
Elijah predicts, as YHWH's spokesman, that "there shall be neither dew nor rain these years, except by my word" (1 Kgs. 17:1). And of course you know what happens, if only because it's included in this series of posts. And then we read, in the narrative of Elijah's conversation with the widow of Zarephath, that the God of Israel said this to the widow: "The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that YHWH sends rain upon the earth" (1 Kgs. 17:14). Then predictably, by now, we read in v. 16 the fulfillment of the prediction: "The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the LORD that he spoke by Elijah." Are you yet getting used to that wonderful phrase, "according to the word the LORD"? And then, also predictably, shortly thereafter, there was rain (1 Kgs. 18:45). For the mouth of the Lord had spoken.
Next chapter, in the showdown with the prophets of Baal, after they've gone through their goofy gyrations, to absolutely no effect whatever, apart from lacerations and mutilations, Elijah prays to the Lord of heaven and earth: "Answer me, O LORD, answer me, that this people may know that you, O LORD, are God . . . (1 Kgs. 18:37). So fire falls from Heaven and consumes offering, wood, stones, dust, licking up also the water in the trench. This is done, and I make note of it here, that we might know that YHWH, Father, Son, and Spirit, he is God. There is no other. This is his own world, and his will will be done. And so rounding off the narrative before Elisha's call, we read once again of more deaths predicted, as in the previous chapters, "according to the word of the LORD." See 1 Kgs. 19:17.
Monday, July 25, 2011
Calvinism Everywhere, Part 24
In 1 Kings 14, Jeroboam's wife is charged to visit Ahijah, the prophet of the Lord. She meets this word for Jeroboam: "Because I exalted you from among the people and made you leader over my people Israel and tore the kingdom away from the house of David and gave it to you, and yet you have not been like my servant David, who kept my commandments and followed me with all his heart . . . therefore behold, I will bring harm . . . (1 Kgs. 14:7-10). God had made Jeroboam king. He wasn't a self-made man. (No one is.) And yet Jeroboam cast God behind his back (1 Kgs. 14:9).
So YHWH promises to bring harm upon the house of Jeroboam (1 Kgs. 14:10). This will include much carnage for dogs and birds to eat (1 Kgs. 14:10-11). Can we be sure? Oh yes; "for the LORD has spoken it" (1 Kgs. 14:11). There then follows a word about Jeroboam's child alone going to the grave (1 Kgs. 14:13), which appears to be a good thing in the context, as in Abijah only, among all Jeroboam's offspring, did YHWH find "something pleasing." So the child dies, "according to the word of the LORD" (1 Kgs. 14:18). Now "YHWH will raise up for himself a king over Israel who shall cut off the house of Jeroboam" (1 Kgs. 14:14). Remember, he is the one who raises up and throws down kings.
So YHWH promises to bring harm upon the house of Jeroboam (1 Kgs. 14:10). This will include much carnage for dogs and birds to eat (1 Kgs. 14:10-11). Can we be sure? Oh yes; "for the LORD has spoken it" (1 Kgs. 14:11). There then follows a word about Jeroboam's child alone going to the grave (1 Kgs. 14:13), which appears to be a good thing in the context, as in Abijah only, among all Jeroboam's offspring, did YHWH find "something pleasing." So the child dies, "according to the word of the LORD" (1 Kgs. 14:18). Now "YHWH will raise up for himself a king over Israel who shall cut off the house of Jeroboam" (1 Kgs. 14:14). Remember, he is the one who raises up and throws down kings.
So Jeroboam breaths his last (1 Kgs. 14:19-20) and Nadab his son begins to reign over Israel (1 Kgs. 15:25). But his reign ends rather abruptly when Baasha conspires against him and slays him (1 Kgs. 15:27-28). "And as soon as he was king, he killed all the house of Jeroboam. He left to the house of Jeroboam not one that breathed . . . according to the word of the LORD" (1 Kgs. 15:29). And we're even told why YHWH sent this massacre: "It was for the sins of Jeroboam that he sinned and that he made Israel to sin . . . (1 Kgs. 15:30).
Then, although Baasha was exalted by God (it was the Lord's doing, again, as always), yet since he was made of the same stuff as Jeroboam, he hears a similar word about his house being swept away like Jeroboam's: 1 Kgs. 16:2-3. When Baasha sleeps with his fathers, Elah his son comes to the throne (1 Kgs. 16:6, 8), which is followed fairly swiftly by his assassination and replacement by Zimri (1 Kgs. 16:10). And "according to the word of the LORD" (1 Kgs. 16:12), Zimri lays waste to "all the house of Baasha" (1 Kgs. 16:11).
This is sordid stuff, isn't it? And it comes to pass, all of it, down to where the droplets of blood spattered, "according to the word of the LORD," a not insignificant phrase, a phrase to be pondered.
Friday, July 22, 2011
Calvinism Everywhere, Part 23
So the divided kingdom was ultimately from God (1 Kgs. 12:24). And it would appear that the lion that killed the man of God in 1 Kgs. 13:24 was also from God as recompense for his disobedience to God's word. What's instructive here is how the immediate and broader contexts must be called to mind to conclude that the lion was sent by God. The snapshot (either the verse or paragraph, or if you were there without a biblical worldview) would simply picture a lion mauling a man. And why would any suppose that this was God's doing?
Monday, July 18, 2011
Calvinism Everywhere, Part 22
In response to Solomon's request (1 Kgs. 3:9), God was pleased to put wisdom into the mind of Solomon (1 Kgs. 10:24), more it seems than any before him or after him (save One, the Holy Son). His wisdom and wealth (which were connected) took away the breath of the Queen of Sheba (1 Kgs. 10:5). Although she had heard of Solomon's fame (1 Kgs. 10:1), upon seeing his wisdom she exclaimed, "The half was not told me!" (1 Kgs. 10:7).
But Solomon's wealth of wisdom did not keep him from making shipwreck upon the love of many foreign women, who stole away his heart after false gods (1 Kgs. 11:1ff). So Solomon worshiped abominations, doing evil in the sight of YHWH, not following him wholly as David had done (1 Kgs. 11:5ff). Almost needless to say, YHWH was angry with Solomon (1 Kgs. 11:9). The LORD told Solomon, "I will surely tear the kingdom from you and give it to your servant. . . . But I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen" (1 Kgs. 11:11-13). We see here, then, the raw and just reign of God.
Moreover, YHWH raises up an adversary against Solomon, not once (1 Kgs. 11:14), not twice (1 Kgs. 11:23), but thrice (1 Kgs. 11:36; 12:1, 15). And he did this not only from among the nations, but even from Solomon's own lusting loins, which produced Rehoboam. So Rehoboam gets one tribe from the Lord; and Jeroboam gets ten tribes from his hand (1 Kgs. 11:31). This division in the kingdom comes, remember, on account of corrupt worship (1 Kgs. 11:33). Because of this, though not forever, YHWH afflicts the offspring of David (1 Kgs. 11:39).
Now what shall we make of all this? Well, we shall make out in
But Solomon's wealth of wisdom did not keep him from making shipwreck upon the love of many foreign women, who stole away his heart after false gods (1 Kgs. 11:1ff). So Solomon worshiped abominations, doing evil in the sight of YHWH, not following him wholly as David had done (1 Kgs. 11:5ff). Almost needless to say, YHWH was angry with Solomon (1 Kgs. 11:9). The LORD told Solomon, "I will surely tear the kingdom from you and give it to your servant. . . . But I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen" (1 Kgs. 11:11-13). We see here, then, the raw and just reign of God.
Moreover, YHWH raises up an adversary against Solomon, not once (1 Kgs. 11:14), not twice (1 Kgs. 11:23), but thrice (1 Kgs. 11:36; 12:1, 15). And he did this not only from among the nations, but even from Solomon's own lusting loins, which produced Rehoboam. So Rehoboam gets one tribe from the Lord; and Jeroboam gets ten tribes from his hand (1 Kgs. 11:31). This division in the kingdom comes, remember, on account of corrupt worship (1 Kgs. 11:33). Because of this, though not forever, YHWH afflicts the offspring of David (1 Kgs. 11:39).
Now what shall we make of all this? Well, we shall make out in
Wednesday, July 6, 2011
Calvinism Everywhere, Part 20
So on into the book of Kings. In 1 Kgs. 2:12 we read of Solomon's firmly established kingdom. But how did this come about when Adonijah had seized the throne with substantial support? Well, "it was [Solomon's] from the LORD" (1 Kgs. 2:15). Such is the way things tend to go when God governs the universe.
We also read that the LORD's word from 1 Sam. 2:27-36 was fulfilled: 1 Kgs. 2:27. As I said, such is the way things tend to go when God governs the universe.
This is Calvinism—God, sovereign everywhere. Come, join the joy ride. Come, and worship before the Lord.
We also read that the LORD's word from 1 Sam. 2:27-36 was fulfilled: 1 Kgs. 2:27. As I said, such is the way things tend to go when God governs the universe.
This is Calvinism—God, sovereign everywhere. Come, join the joy ride. Come, and worship before the Lord.
Monday, July 4, 2011
Calvinism Everywhere, Part 19
Second Samuel 24 begins with God's anger burning against Israel, and so YHWH incites David against them (2 Sam. 24:1). I discussed this in the last post on Calvinism Everywhere. Here I want to direct your attention to what happened after David's heart struck him (for taking a census) and he confessed his sin (2 Sam. 24:10).
Through the prophet Gad YHWH speaks and gives David three options from which to choose. For his sin, God could send three years of famine upon the land; or God could make David flee before his foes for three months; or God could send three days' pestilence through the land (2 Sam. 24:12-13). Which will it be, David, from the hand of the sovereign Lord? David chooses pestilence; so YHWH sends pestilence (2 Sam. 24:14-15). And 70,000 die.
Now consider those three options again. They assume absolute sovereignty. God's total control over nature, wills, and disease is plain. And it is at these three points that we moderns routinely refuse to recognize the hand of God. Nature? Come on. We know famines occur due to natural, not supernatural, processes (hence nature). God doesn't interfere with such things, at least not ordinarily. Right? And being chased by foes would mean God would have to bring some pressure to bear upon the human will, since being chased by men or not involves free choice. And we know God doesn't interfere with free choice. Don't we? And pestilence? You've got to be kidding. This is just pure biology and pathophysiology. Germs happen. Cells dysfunction. We can even describe the mechanisms of many diseases. But God sending disease? Sounds really primitive, even mean-spirited and bad-tempered, and (of course) unloving. So God wouldn't do that. God couldn't do that.
But there you have it. It's in the text. God will send one of the three options before David: famine, foes, or disease. (And, incidentally then, he'll withhold the other two.) Now what sort of God are we talking about to be able to bring such to pass? With whom are we reckoning? With whom do we have to do? The God of the spirits of all flesh, the God of heaven and earth, the God of armies. YHWH is his name, Father, Son, and Spirit, working his wondrous will from all eternity. O bow low, soul, and do obeisance, and marvel, and adore! Adore the God of Calvinism, the God of this world, the God of the Bible. Holy is he! (Ps. 99:5,9).
Through the prophet Gad YHWH speaks and gives David three options from which to choose. For his sin, God could send three years of famine upon the land; or God could make David flee before his foes for three months; or God could send three days' pestilence through the land (2 Sam. 24:12-13). Which will it be, David, from the hand of the sovereign Lord? David chooses pestilence; so YHWH sends pestilence (2 Sam. 24:14-15). And 70,000 die.
Now consider those three options again. They assume absolute sovereignty. God's total control over nature, wills, and disease is plain. And it is at these three points that we moderns routinely refuse to recognize the hand of God. Nature? Come on. We know famines occur due to natural, not supernatural, processes (hence nature). God doesn't interfere with such things, at least not ordinarily. Right? And being chased by foes would mean God would have to bring some pressure to bear upon the human will, since being chased by men or not involves free choice. And we know God doesn't interfere with free choice. Don't we? And pestilence? You've got to be kidding. This is just pure biology and pathophysiology. Germs happen. Cells dysfunction. We can even describe the mechanisms of many diseases. But God sending disease? Sounds really primitive, even mean-spirited and bad-tempered, and (of course) unloving. So God wouldn't do that. God couldn't do that.
But there you have it. It's in the text. God will send one of the three options before David: famine, foes, or disease. (And, incidentally then, he'll withhold the other two.) Now what sort of God are we talking about to be able to bring such to pass? With whom are we reckoning? With whom do we have to do? The God of the spirits of all flesh, the God of heaven and earth, the God of armies. YHWH is his name, Father, Son, and Spirit, working his wondrous will from all eternity. O bow low, soul, and do obeisance, and marvel, and adore! Adore the God of Calvinism, the God of this world, the God of the Bible. Holy is he! (Ps. 99:5,9).
Friday, July 1, 2011
Calvinism Everywhere, Part 18
Reviewing the names of David's mighty men, 2 Sam. 23:9ff recounts the victories wrought by the Lord: "And YHWH brought about a great victory that day . . . and YHWH worked a great victory" (2 Sam. 23:10,12).
Now break your brains over these two texts juxtaposed: 2 Sam. 24:1 and 1 Chr. 21:1. Very likely here we have important critical issues (like time of composition) to consider when considering this sort of tension. But theologically (after all, I'm arguing, along with the Bible, that we live in a theocentric universe!) something like the cosmic stage of Job 1:6-12 undoubtedly undergirds the historical unfoldings in 2 Sam. 24:1. Ponder the scene of Satan getting permission from the Lord in Job 1, and ask yourself if the same sort of scenario might not fit 2 Sam. 24:1 and 1 Chr. 21:1. Although, I'll venture an addition: that God himself is said to incite David on account of anger makes this scenario slightly different from that of Job 1. For there Satan initiated; here YHWH initiates.
Oftentimes these texts are spoken of as problem texts. Okay, I know what is often meant, and I'm okay with this after a fashion. However, more and more I have a felt sense that the problem is in me, the problem is in us, not in the text. My head and heart are out of step with the Spirit, and my wisdom, as Job's (Job 38-41), falls far short of the counsels of the everlasting, infinitely wise triune God of Scripture—who has to lisp in infinite condescension to speak intelligibly to us!
So "I lay my hand on my mouth" (Job 40:4). And I tremble at "putting God in the wrong" (Job 40:8). I fear "darkening counsel by words without knowledge" (Job 38:2). I fear hearing the living Lord say: "Dress for action like a man; I will question you, and you make it known to me" (Job 38:3). His judgments, they are upright—they are altogether true and just, good and wise, faithful and everlasting! How "unsearchable are his judgments and how inscrutable his ways!" (Rom. 11:33). "This God—his way is perfect; the word of the LORD proves true . . ." (2 Sam. 22:31). A joy to declare it—yes!—this "LORD lives, and blessed be my rock, and exalted be my God, the rock of my salvation" (2 Sam. 22:47). Amen, and amen.
Now break your brains over these two texts juxtaposed: 2 Sam. 24:1 and 1 Chr. 21:1. Very likely here we have important critical issues (like time of composition) to consider when considering this sort of tension. But theologically (after all, I'm arguing, along with the Bible, that we live in a theocentric universe!) something like the cosmic stage of Job 1:6-12 undoubtedly undergirds the historical unfoldings in 2 Sam. 24:1. Ponder the scene of Satan getting permission from the Lord in Job 1, and ask yourself if the same sort of scenario might not fit 2 Sam. 24:1 and 1 Chr. 21:1. Although, I'll venture an addition: that God himself is said to incite David on account of anger makes this scenario slightly different from that of Job 1. For there Satan initiated; here YHWH initiates.
Oftentimes these texts are spoken of as problem texts. Okay, I know what is often meant, and I'm okay with this after a fashion. However, more and more I have a felt sense that the problem is in me, the problem is in us, not in the text. My head and heart are out of step with the Spirit, and my wisdom, as Job's (Job 38-41), falls far short of the counsels of the everlasting, infinitely wise triune God of Scripture—who has to lisp in infinite condescension to speak intelligibly to us!
So "I lay my hand on my mouth" (Job 40:4). And I tremble at "putting God in the wrong" (Job 40:8). I fear "darkening counsel by words without knowledge" (Job 38:2). I fear hearing the living Lord say: "Dress for action like a man; I will question you, and you make it known to me" (Job 38:3). His judgments, they are upright—they are altogether true and just, good and wise, faithful and everlasting! How "unsearchable are his judgments and how inscrutable his ways!" (Rom. 11:33). "This God—his way is perfect; the word of the LORD proves true . . ." (2 Sam. 22:31). A joy to declare it—yes!—this "LORD lives, and blessed be my rock, and exalted be my God, the rock of my salvation" (2 Sam. 22:47). Amen, and amen.
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