(358) December 24: Zephaniah 1-3 & Revelation 15

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Zephaniah 1-3 & Revelation 15

To discover:­

As you read note what God teaches about the judgement to come.

To ponder:

Zephaniah speaks during the reign of Josiah, who sought to reform Judah after the corrupt reigns of the previous two kings (1v1, 2 Kgs 22-23). God’s opening words are that he will totally sweep men and animals from the earth – as will occur when Christ returns (1v2-3, 2 Pet 3v11-12). The following oracles seem to flow from this one, suggesting that although they probably refer initially to God’s destruction of the various nations by Babylon, this is to be seen as a precursor and paradigm for the final judgement (see 1v18, 3v8). Only then would the evil done in Zephaniah’s day get its full comeuppance, as will that done in ours.

             First, God declares he will cut off all aspects of idolatrous worship from Judah and Jerusalem, including the priests who worship the stars and turn from the LORD in neither seeking or enquiring of him (by the Urim and Thummim). God calls the people to be silent in the knowledge that the day of the LORD (of judgement) is near. It is likened to a sacrificial feast God has prepared, setting apart those he has invited to come, but who it seems might be the sacrifice itself! The LORD says on that day he will punish the king’s sons (not the king, as Josiah was upright), those who wear foreign clothes – perhaps for pagan ritual, and who superstitiously don’t step on the temple threshold – probably a sign they have adopted pagan practices. These are said to fill the temples of their gods with violence and deceit (1v4-9). 1v10 probably portrays the route an army would take in coming from the north through the fish gate into the new quarter and market district, where merchants gain wealth. But it is at the same time God who comes, searching out the city to punish the complacent who are like the immovable bits that ruin wine. They think God will do nothing, but will lose all they own – the money, property, and vineyards they have so worked for (1v11-13). It’s a reminder that only what we do for Christ will last. All material gain will go.

            This day is said to be coming quickly, and will bring a bitter cry, being a day of wrath, distress and ruin signified by clouds and darkness (as Rom 2v9). God states it will be a day of battle in which men will walk like the blind (staggering, or being led away as captives) because of their sin, with their blood and inners poured out, and wealth unable to save them. Yet this is just one aspect of the whole world being consumed by God’s burning jealousy – no doubt jealousy at the people giving the devotion due him to idols (1v14-18). In the light of all this, God calls Judah a shameful nation, but in grace calls the humble and obedient to gather before this day of wrath and seek righteousness, as they might then be shielded (2v1-3). Such repentance is the only hope in the light of the final day (as Rom 2v4-10). And it is this that separates the faithful from others amongst the visible people of God.

            Next we are told God’s word is also against the Philistines, who will be totally destroyed, and whose various states will be left in ruins. However the land will then be enjoyed as pasture by the remnant (sheep) from God’s judgement on Judah, with God caring for them through leaders (shepherds) and restoring their fortunes (as 3v19-20). 2v4-7 are therefore included as motivation for the Jews to repent (2v3). If they do, they will inherit this land – whether as the remnant returned from exile, or the people of God in the new creation.

            2v8-11 states how God heard how Moab and Ammon arrogantly taunt and threaten his people, and so will make them like Sodom and Gomorrah – a wasteland. But again, we read a surviving remnant from Judah will plunder them and inherit their land. More than that, although God will show his awesome might in destroying their gods, those (some) in all other lands will come to worship him, implying that they will turn from their idols. It is as we see nations fall that we realise the futility of trusting in anything other than God.

            From 2v10-3v5 Zephaniah is speaking of the LORD not as the LORD. He declares how the Cushites (Ethiopians) will also be slain, before telling how God will stretch out his hand in judgement, totally destroying Assyria and Nineveh its capital. As the prophets do elsewhere, Zephaniah describes how animals will live in Nineveh’s ruins, despite her currently living carefree and in safety, considering herself superior to all other cities. Passers by are said to scoff, no doubt at her prior arrogance now she is nothing – and shake their fists, probably in anger at what she did (2v12-15). It’s a picture of how all human greatness will be humbled when God calls all to account.

            Chapter 3 refers to Jerusalem. She is called a city of oppressors because of the injustice done by her rulers who act like wild animals, rebellious in accepting no correction (from true prophets), and defiled, in that this means she is unacceptable to God, with her prophets arrogant and priests profaning the sanctuary with their idolatry and doing violence to the law by twisting and breaking it. The city is therefore said to neither trust or draw near to God. By contrast, God is still present always doing right, dispensing justice throughout the world as the perfect king every day. This should lead the unrighteous to fear him as it should today, but instead they know no shame (3v1-5). And so God declares how in justice he has destroyed nations, saying to Jerusalem that it would surely fear him and accept correction so it isn’t punished in the same way. This is grace. Yet, rather than receive it, God says the people were actually eager to act corruptly in everything (3v6-7).

            In the light of this God tells Jerusalem to wait for him to assemble all nations, including Judah, to testify against them as judge, and pour out his jealous wrath so the whole world is consumed. What follows is a surprise however. God will do for the peoples what they couldn’t do for themselves. He will purify and unite them so they serve him shoulder to shoulder and worship him with offerings. This implies that the judgement will rid the world of the wicked, yet leave some from all nations who will honour the LORD. And so we are told those in Jerusalem will no longer suffer shame as God will remove the proud in judgement, and leave the meek and humble who trust him as a remnant who are without deceit or fear (3v8-13). The people (the daughter of Zion) are therefore called to rejoice that God has taken away their punishment and turned back their enemy – here perhaps sin, or the wicked in general – and because God is with them as their mighty King so they need never fear harm. Indeed, rather than coming against them in wrath he will delight in them now they are faithful, quiet them from fear with his loving commitment to them, and rejoice over them now being his (3v14-17). 3v18 is unclear, but in context probably refers to mourning by exiles because they couldn’t celebrate the feasts. God will remove this burden, deal with all who oppress, whether Jerusalemites (as 3v1) or those in the nations they are exiled to (as 3v15), rescue those who are weakened or crippled, gather those exiled from their different lands, and even give them honour from the peoples of those lands. The point is that their circumstances will be totally reversed, their shame and humiliation removed, and fortunes restored (3v19-20). No doubt we will see this in the new creation, as faithful Jews like Daniel, Ezekiel and Jeremiah, who were so opposed and oppressed, are honoured by Gentile believers for their faithfulness.

Praying it home:                                                    

Praise God for his readiness in grace to purify and save a people for himself. Pray that you would display true repentance.

Thinking further:

To read the NIV Study Bible introduction to Zephaniah, click here.

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(357) December 23: Habakkuk 1-3 & Revelation 14

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Habakkuk 1-3 & Revelation 14

To discover:­

As you read consider how Habakkuk’s words should encourage.

To ponder:

We’re told less about Habakkuk than we are Nahum (1v1). But the message of the book is clear. It expresses the natural questions God’s people ask when the wicked seem to prosper at the expense of those more righteous. So Habakkuk begins asking how long he must ask for salvation from those who do violence, without God listening or acting. Putting it another way, he asks why God makes him look at so much injustice and conflict by which the wicked hem in the righteous, without doing anything about it. Why, in other words, God tolerates what is wrong – or “allows evil”? (1v2-4) The note that the injustice means the law is paralysed, suggests the wicked here are a group within Israel who keep the law from having the ordering effect it should have on Israelite society. Immediately we see that these sort of question have always been asked, and can be respectfully asked of the LORD. Indeed, Habakkuk’s words resonate with those of the Psalmist, Job or the author of Ecclesiastes. Although the Proverbs predominantly portray life as it should be work out when wisdom is displayed, it does not always work that way, leaving these questions.

            In response God tells Habakkuk to watch the nations and be amazed, as he is going to do something the prophet would not believe. He will raise up the Babylonians. The wickedness of these people is stressed: They are ruthless and will seize other peoples’ lands. They are feared, doing as they determine. They are proud, as fierce as wolves, and are coming swiftly to devour in violence, gathering prisoners. They will scoff at rulers and laugh at fortresses, sweeping through with victory over these symbols of power. And God is absolutely clear, they are “guilty,” trusting in their own strength rather than him as god (1v5-11).

            We might ask how this answers Habakkuk’s questions. But he certainly sees how. He recognizes God has appointed the Babylonians as his agent to punish the wicked in Israel. So the injustice Habakkuk is witnessing will not go on for long. However, this immediately leads to another question. Habakkuk affirms God is from everlasting and holy, probably stressing these things because God’s power and purity give him confidence that the righteous in Israel will not die, as God will do what is right. And so he asks how God can tolerate the wicked Babylonians swallowing up those throughout the world who are more righteous than themselves. Here he reflects on mankind like a fish without a ruler, meaning that the wicked can catch them and rejoice, and then worship the power (net) by which they do this, because it provides them with luxuries. The point is that humanity need God to act for them as their ruler. And so, again, Habakkuk asks, is the wicked man to keep emptying his net and repeatedly destroying nations in this way (1v12-17). These are questions we ask as we see tyrants doing evil in our day too.   

            Habakkuk stations himself on the ramparts in awaiting God’s answer, probably because he doesn’t just wait to hear from God, but see what he will actually do, and how he himself will answer (2v1). There may even be a sense of him standing between God and the people protectively, just as Christ intercedes for us. God’s response is that Habakkuk is to write down what he says so it may be spread speedily. It is about “the end,” and the prophet is told to wait for it, because although it will linger it will certainly come to pass (2v2-3). 2v4-5 contrasts the Babylonian attacker and the righteous Israelite. In the light of the coming judgement on Judah, God promises that the latter will nevertheless live by faith in the sense that if they patiently trust God through the coming time of difficulty they will be saved in the end (as 2v3). Paul makes this point to the Christian (Rom 1v16-17). The gospel promises that God will exercise his righteousness in counting as righteous and so saving people on account of their faith, from first (when they initially believe) to last (until their salvation is completed). So even though life is hard because our world is under wrath (Rom 1v18-32), we must continue to trust him.

            By contrast the Babylonian king is not righteous as he does not desire what is upright. Indeed, his metaphorical intoxication with taking captive the nations and their spoils betrays him as arrogant and insatiably greedy. God’s word about him is that although he will be used to judge Judah, he will be destroyed. So the righteous will one day mock him with various woes (2v6-20): Because he plunders nations, like debtors those left will plunder him. Because he ruins peoples to build his realm, the materials of his own house will cry out against him, and he will die. Although he oppresses people to build his city by forced labour, they exhaust themselves for nothing as their efforts will be only fuel for fire. Here we read that the earth will be filled with the knowledge of the glory of the LORD, compacting the destruction of Babylon with the establishment of God’s worldwide kingdom in the church. The point is that all human empire building is futile, as its rulers will be judged, and only God’s kingdom will prevail. The woes continue: Because Babylon’s king pours the wine of his wrath on other nations until they stumble and he can gaze on their humiliated state, the same will happen to him under God’s wrath. And whereas he trusts idols that are man made and so cannot speak, come to life or guide, God is in his holy temple, and so is the one who should be turned to in faith. The earth is therefore commanded to be silent in order to reverently heed what God says rather than its idols. It’s a word for all those who trust in the gods of other religions, or those of science and materialism. God certainly uses all people in his purposes, but that doesn’t justify their idolatry or actions.

            Chapter 3 is a psalm of response. Awed by God’s fame and deeds in Israel’s past, Habakkuk prays they would be made known in his day by God remembering mercy in the midst of his wrath towards Judah. God’s past deeds are then recounted: Habakkuk pictures God coming from the Sinai area (3v3) to deliver his people from Egypt through the plagues (3v3-7). God is therefore described with images of lightening and earthquake which actually marked his presence when Israel reached Sinai. This means his glory or splendour probably refers to the fire with which he descended to the mountain (see Ex 19v16-19). The point is that he acts in awesome power, and this caused the nations looking on to tremble in fear. Of course, because this is a poem, the language is metaphorical. But it still portrays real events. And so God is now pictured as a warrior with chariots and weaponry, who split the earth with rivers in creation, and put the mountain and seas in place (3v8-10). Whereas he didn’t do that in wrath (3v8), he did act in wrath when he caused the sun and moon to stand still as he threshed the nations to establish his people in their land, having delivered his anointed one (Israel) from Pharoah and his warriors by bringing the Red Sea down on them (3v11-15, see Jos 10v12). In hearing of these things (as 3v2) Habakkuk trembles as we all should. Yet in the light of it, he can wait patiently for God to bring similar calamity on the Babylonians. And so, although the land may lack harvest and livestock – perhaps because of being plundered by Babylon, he can still rejoice in God as his Saviour, as he enables him to stand securely like a deer (3v16-19). We can not only reflect on the Exodus, but the return from exile and the resurrection of Christ. And so, no matter how hard life gets, we can rejoice that God will use this same power to save us in the end and destroy all that is evil.

Praying it home:                                                    

Praise God for his sovereignty in even using evil for his good and just purposes. Pray that you would rejoice confidently in the fact that he will exercise his awesome power to save you.

Thinking further:

To read the NIV Study Bible introduction to Habakkuk, click here.

If you receive this post by email, visit bible2014.blogspot.co.uk and make a comment.

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(356) December 22: Nahum 1-3 & Revelation 13

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Nahum 1-3 & Revelation 13

To discover:­

As you read consider how God’s judgement is expressed.

To ponder:

We don’t know where Nahum lived when he prophesied. But we do know he spoke against Nineveh, the Assyrian capital, and some time before Assyria’s fall (1v1).

            He begins declaring God is a jealous God – presumably jealous for his name and reputation in the light of Assyrian pride and idolatry. He therefore maintains wrath against his foes because his justice demands the guilty are not left unpunished. Nevertheless, he is slow to anger, and so reluctant to act in this way (1v2-3) - as so clearly seen in sparing Nineveh on a previous occasion after Jonah’s preaching. What follows is a vivid portrayal of his awesome power seen in storms, the drying up of seas and rivers (as during the Exodus), the fading of blossom, and earthquakes in which all tremble. The point is that none can withstand God’s anger, finally pictured like volcanic activity and fire (1v4-6). These sort of images are often used in this way. The theological assumption is that these natural phenomena do not occur but by God’s determination, and so they do truly portray his power which must be all the greater to be able to do such things. When we witness such things we should therefore tremble in the knowledge of God too.

            1v7-8 clarify that God’s power can also be a refuge, for those who trust in him. This is the right response to any consideration of his might and wrath. He is good and so will care for such those who look to him. By contrast, he will overwhelm and pursue those in Nineveh, bringing whatever they plot against him to an end. 1v10-11 portrays their distress as one they are unable to escape, in which they stagger and fall like a drunk (a common image of those who drain the wine of God’s wrath), and are consumed like stubble (fire denoting God’s holy anger). The one who plots against the LORD in counselling wickedness is probably Sennacherib (2 Kgs 18).

            In 1v12-15 God states that despite Nineveh’s many allies, she will pass away, and despite his affliction of Judah, that affliction will therefore end as he breaks the Assyrian yoke from Judah’s neck. So God declares he has commanded that Nineveh have no descendents, that he will destroy her means of idolatry, and that Judah can celebrate her festivals and fulfil her vows as the good news of this destruction will come across the mountains. It is news of peace because it means Assyria will never invade Judah again. It is for this same reason that the final judgement is good news: It rids the world of all evil, oppression and threat.

            In the light of all this, Nineveh is called to prepare herself for “an attacker,” with a note that this will mean Jacob’s splendour being restored despite her being laid waste by Assyria (2v1-2). This is God’s prime purpose in what Nahum predicts. What follows is probably a description of the attacker’s soldiers looking splendid in their finery, and dashing around like lightening in Nineveh’s streets (2v3-4). The attacker then summons his troops to take the palace. They stumble because of the speed with which they advance. The stages in taking the palace are then described, noting that it collapses and a decree is given to exile those in the city, with even slave girls moaning – showing that this is an even worse fate than their prior slavery. Nineveh is therefore plundered, which is likened to water draining away. And its people tremble – no doubt in terror and shock (2v5-10). Concluding this section, God asks “where now” is the city, likening it to a lion’s den where the lion (king) killed prey (the nations) to feed his cubs (the Ninevites) who were able to live without fear. Through Nahum he declares he is against Nineveh, and so will burn up its chariots and devour these cubs, so they can no longer prey on the earth or send their messengers who would demand tribute or surrender from the nations (2v11-13). No matter how great the powers of the earth, they cannot resist God’s anger. And he will judge those who prey on others.

            The “woe” of chapter 3 is against the city for its violence, lies and plunder in war, that has left piles of casualties. This destruction of others is said to stem from her wanton lust and prostitution. As elsewhere this probably refers to her unfaithfulness to the true God and, in context, her lust for the goods of the nations (Is 23v17). Her sorcery is probably mentioned, as it was through seeking guidance by witchcraft that she chose to do as she did (3v1-4). In response, God states he will metaphorically show Nineveh’s nakedness (ie. humiliate and disgrace her) and pelt her with filth (ie. treat her contemptuously). She will be so ruined that people flee from her like those staying away from outcasts. None will mourn her, and none will comfort her (3v5-7). It’s a portrayal of the absolute ruin that finds fulfilment in the final punishment of the wicked. Then, the world in general will be condemned for these same things (Rev 18-19).

            Here God asks if Nineveh is better than Thebes with her defences, strength and allies, but who was exiled, with infants killed and nobles enslaved. The point is that these things won’t save her either. So he declares Nineveh will also become drunk (see above) and hide from the enemy. And this will happen easily: Her fortresses will give up those they defend like a shaken tree dropping fruit into the mouth of the eater. Her troops are pictured as weak like women (!) and her gates wide open because they’ve been burnt. Here God calls the city to therefore draw water and repair the defences, yet promises they will be destroyed anyway, as he also calls her enemy to multiply like grasshoppers or locusts in order to consume the Ninevites (3v8-15). In what follows the same metaphor is used differently. In the light of this attack, Nineveh’s merchants are like also locusts who strip the land and then fly away, implying they will flee from the enemy. Likewise, her guards and officials fly off as the sun (ie. enemy) appears (3v16-17). The king of Assyria is now addressed. His nobles (shepherds) are portrayed as resting (probably meaning dead) and so unable to re-gather the scattered people. The book therefore ends stating that nothing can heal Assyria’s wound, and all who hear of the empire’s fall will clap with joy as everyone has felt its cruelty (3v18-19).

            What’s striking, is that this oracle is not against Assyria simply for oppressing Judah, but for cruelty throughout the world. It reminds us that God in judgement may cause the sudden fall of nations that commit great evil today. But also, that all evil will one day be accounted for, to the joy of those who have been oppressed (Rev 19v1-2)

           

Praying it home:                                                    

Praise God for judging those who so cruelly oppress others. Pray that he would remove those who are tyrants in the world today.

Thinking further:

To read the NIV Study Bible introduction to Nahum, click here.

If you receive this post by email, visit bible2014.blogspot.co.uk and make a comment.

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(355) December 21: Micah 6-7 & Revelation 12

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Micah 6-7 & Revelation 12

To discover:­

As you read consider the different ways God’s love is expressed.

To ponder:

Micah calls the people to plead their case against the LORD’s accusation, in the hearing of the mountains as their witnesses. God asks the people how they think he has burdened them, when it was him who redeemed them from slavery in Egypt, who sent Moses and others to lead them, who ensured Balaam prophesied only blessing, and miraculously enabled them to cross the Jordon to Gilgal. God’s concern is that they know he acted righteously with them (6v1-5). Hosea then pictures a wealthy Israelite (judging from his gifts) asking what he should bring before the exalted (ie. greatest) God to atone for his sin. He wonders about quality sacrifices, numerous offerings, even his firstborn. But Micah replies that God has already shown what is good and required – to act justly, love mercy and walk humbly with his God (1v6-8). We cannot atone for our own sin, but God is ready to forgive through Christ all who display love for him in this way. He desires these things far above any material gifts or outer worship.

            Micah now stands between God and Jerusalem. He states God is calling the city. What he is calling them to is unclear (see NIV footnote), but seems to that they take notice of him. Within this Micah affirms that to fear God’s name is wisdom, highlighting the sort of obedient response God is looking for. God asks if he should forget the people’s ill-gotten wealth which has been gained through dishonesty in business. And in asking whether they should be acquitted, he adds that the city’s rich men are violent and the people liars, so he has begun to destroy them. What they seek to store up, plant or prepare will therefore be lost when they are given over to the sword. Because they have continued in the statutes (ways) of Omri and Ahab, who acted with similar deception, they will be ruined and scorned (6v9-16). We are to turn from the sins of the past, not repeat them.

            Chapter 7 begins with Micah lamenting his misery. He is like one coming to look for fruit from the vine (Israel) at the beginning of the harvest only to find none. This language of beginning seems to presume fruit will be found in the future. But he declares that in his day the godly (ie. the fruit) have been swept away. Those who remain are therefore those who seek to harm or entrap their brothers, being skilled in evil. The ruler (king) and judges take bribes, dictating that they should receive what will fit their desires and conspiring together to this end. The best of these evil people harm like prickly hedges (brier), whereas the worst do so like thorn hedges. And so the day the watchmen (prophets) watch for has come – when they are to sound warning. It is a day when God visits in judgement, bringing confusion – as would happen when Assyria besieges the city. It’s a time when all will look out for themselves, so the people are warned not to trust those closest to them, as a man’s enemies will be from household. Yet, Micah can affirm. – he will wait hopefully for God as his Saviour (7v1-7). Jesus’ coming bring just such divisions, and we are called to wait patiently as Micah did (Matt 10v35-39).

            Jerusalem is now personified as telling her enemies not to gloat over her fall, because she will rise. Although she sits in the darkness of her despair, she will see light. But first she will have to bear God’s wrath at her sin, presumably in her oppression by Assyria and Babylon. This will end, when God he pleads her case, bringing her into light to witness his righteousness. Surely this is fulfilled not simply in the darkness of despair turning to the light of hope when Israel returned from exile, but when God pleads the case of his people in Christ, who bears their wrath so that they can be forgiven. In this they witness his righteous commitment to acting justly by ensuring sin is punished in Christ’s death. Micah notes that his enemy will see this and be ashamed for mockingly asking “where is your God?” Micah will then see the enemy’s downfall in being trampled underfoot. No doubt this first referred to God judging Assyria, but applies to people in general too (7v8-10).

            Here Micah declares that the days for building the walls of Jerusalem and extending Judah’s boundaries will come. And the extending of boundaries will occur because people will come from all over the known world, including from amongst Israel’s greatest enemies. The sense is that this will leave only those doing bad deeds in the world, causing it to become desolate (7v11-13).

            Micah continues calling God to shepherd his people as his flock (or inheritance) which lives on its own in the great pasture-land of Israel. So God is asked to ensue their security (with his staff), and let them feed on the best pastures (7v14). He responds by promising to show his people wonders as when brought out of Egypt, and states that nations will see this deliverance and be ashamed – presumably of mocking Israel as if she had no God, and of worshipping false gods themselves. What follows implies this will lead to repentance. The picture of the nations with their hands on their mouths and deaf may imply them being so in awe of God’s deliverance of his people that they cannot speak and are unaware of all else going on around them. We’re told God will deprive them of power, causing them to lick dust in humiliation like the snake in Eden, which occurred when the nations of Micah’s day were conquered by Babylon, and then Babylon by Medo-Persia. The suggestion is that this would lead them to turn in trembling and fear to God. No doubt this occurred as those from the nations saw God’s wonders in freeing his people from their exile. But it continues as people throughout the world witness Christians freed from their exile from Eden through Christ, and then turn from their idols to God (7v15-17).

            The book ends with Micah extolling God’s supremacy in forgiving the sins of the remnant from amongst his people, and being a God who doesn’t remain angry but delights to show mercy. And so Micah declares how God will again have compassion, getting rid of his people’s sin from his sight so that they no longer provoke his wrath and he can therefore be true to his promise to Abraham and Jacob (7v18-20). This reminds us that our share in Israel’s blessings is ultimately only because God first promised Abraham that through his descendents the world would be blessed. This is why the return from exile is so critical for us. It was his means of bringing Christ to birth, and widening his salvation to the world.

           

Praying it home:                                                    

Praise God for being ready to forgive not just Israel but those from the nations too. Pray home chapter 6v8.

Thinking further:

Just ten days to go. You’re almost there!

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(354) December 20: Micah 4-5 & Revelation 10-11

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Micah 4-5 & Revelation 10-11

To discover:­

As you read consider what God says about his future rule of Israel.

To ponder:

Chapter 4 jumps us forward to the “last days” when we are told the mountain on which the temple stands (ie. Mount Zion) will become chief in the sense of being the spiritual center of the world, to which peoples will stream, urging each other to go there in order for God to teach them his ways so they can walk in his paths and therefore honour him. So Micah pictures the law going out from Jerusalem. He continues, declaring how God will then reign over the entire earth, judging disputes between peoples and strong nations, and so establishing peace in which they transform their swords into ploughshares. This implies the whole world enjoying the sort of abundant Eden-like blessing God promised Israel in their land. So we are told nation will no longer fight nation, but every man will sit, fearless, under his own fig tree. And until this future is brought to pass, Micah declares that the nations may walk in the name of their own gods, but he and the faithful will walk in the name of the LORD their God forever, and so ensure they are part of what will be (4v1-5). Jesus implies this is fulfilled as the nations stream to him and his body, the church, which are now the temple, as began at Pentecost (Jn 7v37, 12v20-23, Acts 2v5-12). They come only because they have been taught by God (Jn 6v44-45). They come to Mount Zion as the heavenly Jerusalem (Heb 12v22). And they will one day enjoy peace, when God in Christ judges all nations.

            In “that day” – ie. the compacted time of the end encompassing Christ’s two comings, God promises to gather the exiles that he describes as lame because they will have been weakened by their hardships. He says he will make them a surviving remnant which at the same time will be a strong nation, implying total restoration. He will then rule them in Mount Zion forever – a hint to his ruling not just from heaven, but in person as a man (see 5v2).

            What follows addresses the city of Jerusalem itself as a watchtower of God’s flock – ie. the protector of his people, its inhabitants, who as one body are described as “the daughter of Zion” or “of Jerusalem.” God promises the former dominion or rule will be restored to the city and kingship to the people. 5v9-13 then jumps from Micah’s day in which Assyria threatened the city, to its fall under Babylon 135 years later, and then back to the time of Assyria again. Micah asks why the people cry in his day like a woman in labour as if their king and counsellor (ie. God himself) had perished. His point is that Israel need not feel such distress, as God lives to give her a future. Nevertheless, he still states that the people will have to writhe in agony, as “now” (compacting 135 years) they must go to Babylon from where God will redeem them. This is why the future restoration is noted. From the pain of the coming century and a half a new era will come to birth (see 5v3). And in the light of it Micah states how many nations are currently gathered against Zion (under the guise of the Assyrian Empire), wanting to see her defiled (by destroying her sacred places) and to gloat over her destruction. Yet, he adds, they do not know God’s plans, as he is gathering them as sheaves ready to be threshed (ie. beaten). Contextually, in then calling the people to thresh with the imagery of being a strong beast, Micah may be referring to how God himself would defeat Assyria (2 Kgs 19v35-36), how he would later overthrow Babylon (Dan 5v30-31), or how the faithful would share in the final judgement (Rev 2v26-27). Perhaps all are in mind. The key thing is that God’s people would end up supreme, plundering the nations and dedicating their wealth to God, as occurs when converted unbelievers bring their wealth into Christ’s service (4v6-13).

            Here Jerusalem is called to marshal its troops as it faces the Assyrian siege (5v1, 2 Kgs 18). They will strike Israel’s ruler (Hezekiah) on the cheek with a rod in the sense that they will challenge him to battle. But we are then immediately told of another ruler who will come from Bethlehem, David’s insignificant town, and whose origins are of old – implying ancient intent in God, but also perhaps ancient existence. Israel’s abandonment by God would be until “she” (the people, 4v9) who is currently in labour (under Assyria and Babylon) gives birth to this king, and the rest of his “brothers” (probably Israelites scattered throughout the world) would join the Israelites (probably those who were then living in Judah) – as at Pentecost. The sense is therefore of a reunited kingdom or flock, that the Christ would shepherd in the strength and majesty of the LORD. This is an astonishingly exalted picture of kingship because it implies the same glory as God. And so it is no surprise that we read that under this king the people will be secure, and his reign will bring peace to the entire earth (5v1-5, fulfilling Gen 12v3, 49v10). This is why we can be confident that the kingdom Christ promises us will be and remain just as he said.

            Because Micah, like other prophets, compacts the whole of Israel’s future history as if it would take place in the near future, what follows seems to use Assyria as a metaphor for the world in hostility to God’s people. It is evidently not literal because rather than specify an exact number of leaders in 5v5, we are told the people will raise up 7 (signifying completion) even 8 (signifying more than enough) leaders against the advancing enemy, who will rule them with the sword. The point is that Christ will do what is necessary to deliver the people and suppress their enemies. The surviving remnant will then be amongst the nations like dew or showers that bring life and fruitfulness – and like a lion that brings harm and cannot be escaped. We see this in the fact that Christians in carrying the gospel and displaying the life of the Spirit are a fragrance of life to some who are drawn to faith, and the stench of death to others who reject all they stand for, bringing judgement on themselves (2 Co 2v14-16). And so Micah reassures the people that their hand will eventually triumph over their foes, who will be destroyed. In the light of this 5v10-15 most likely addresses the nations: God declares he will destroy their war horses and chariots, with which they come against his people. He will destroy their cities and military strongholds, their witchcraft and idolatry, and take vengeance against them if they have not obeyed him. In other words, he will remove all that might threaten his people’s security or sanctity, so they can endure as a kingdom forever. It is therefore only because of the final judgement, that we will be able to enjoy the new creation without threat of its peace and perfection being destroyed.

           

Praying it home:                                                    

Praise God for ensuring through Christ that our future hope is certain. Pray that you and other Christians would be strengthened by this to endure hardship now.

Thinking further:

None today.

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(353) December 19: Micah 1-3 & Revelation 9

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Micah 1-3 & Revelation 9

To discover:­

As you read consider what God is condemning.

To ponder:

Micah received his visions during the time in which the northern kingdom (represented by the city of Samaria) was exiled by Assyria, and the south (represented by Jerusalem) threatened by them, before being delivered (1v1, 2 Kgs 15v32-20v21).

            First God calls all peoples to hear him witness against these two kingdoms because of their sin. In specifying he is in his holy temple, he probably means heaven rather than the physical temple as Micah speaks of him descending from his dwelling-place to the mountains. His awesome majesty is expressed with description of the mountains and valleys melting like wax. It’s a fearful picture, perhaps implying these natural defences cannot hold back God. And we’re told he comes because he is coming to deal with Jacob’s transgression – what goes on in Samaria, and Judah’s high place – implying idolatry is taking place in Jerusalem (1v2-5). In the light of this God declares he will make Samaria rubble, destroying her idols and temple gifts which were funded by the wages of temple prostitutes. Indeed, these gifts will be used as wages of prostitutes - in Assyria (1v6-8).

            Micah then describes how he will weep because of this, and because this incurable wound (ie. destruction) has reached Judah and the gate of Jerusalem itself. No doubt this refers to the fact that Assyria would advance to the city before being turned back by the Lord. 1v10-16 uses puns (see NIV footnotes) on the names of towns close to where Micah lived to stress the shock, shame, mourning and pain of the coming exile (implied by parting gifts) of Israel (the north), and the threat to Jerusalem itself. All this is said to be from the LORD who himself advances as the “glory of Israel” (see 1 Sam 15v29). However, God desires that Israel’s destruction is not told of in the Philistine Gath (1v10, 2 Sam 1v20), so that this pagan nation would not delight in the disgrace of God’s people. In this section Micah implies that Judah’s idolatry (the daughter of Zion) began in the north (1v13), and that the kings of Israel will be deceived by the apparent strength of some cities (1v14). It concludes calling the people to shave their heads in mourning at the fact that their children will go into exile.

            Micah continues declaring woes against those who plan evil and carry it out as soon as they get up. They take property they covet, whether by theft or fraud. So God declares they will be unable to save themselves from the coming disaster, which will humble their pride as they are taunted over the fact that they are ruined and their fields given to traitors (2v1-4). Again, we see the biblical principle that in judgement God does to people as they have done to others. 2v5 states that when God reassigns the land in restoring the kingdom, these people will have no representative in his assembly to ensure they get a portion. By contrast, those who repent of sin have Christ himself ensure their inheritance.

           The prophets these people look to are those who tell Micah not to prophesy in this way, denying such disgrace will occur, and saying it shouldn’t be said that the Spirit of God is angry with Jacob. This rebukes those in the church today who deny God could ever be angry with people. To this, God responds that his words are good to the upright – no doubt because they encourage them that their faithfulness will be rewarded, and please them in calling sinners to repent. Yet, God describes the people as instead acting like an enemy army in stripping passers by, and driving women and children from the homes God had blessed them with. God tells these sinners to go as the land is no longer their resting place, but defiled (see Lev 18v25). He adds, that the fitting sort of prophet for such people is a liar who promises wine and beer (2v6-11).

            Here the tone changes. God promises to gather a remnant of survivors from Israel like sheep into a pen or pasture. This may refer to the people thronging together in Jerusalem under Assyrian siege. God promises to lead them out as their king, breaking through the enemy army. This was fulfilled during Hezekiah’s reign (2 Kgs 19v35-36), but looks to God in Christ defeating sin, death and the devil.

            It is unclear whether the previous chapters have the south or north predominantly in mind. But chapter 3 seems addressed to those in Jerusalem (3v10, 12). Micah speaks against the leaders, charging them with not knowing justice, hating good, loving evil, and oppressing the people in a manner akin to cooking and eating them as cannibals. It’s a vivid picture stressing the seriousness of those who are responsible for justice, using their power to oppress. God is clear that he will not answer these people when they cry to him for mercy in the time of destruction, as he will have hidden his face from them. As for his prophets who proclaim peace only when paid, and who fight against those who do not – they will cease to receive divine revelation (implying that they had previously received it, despite dishonouring God). They will therefore be disgraced as they have no answer from God to the questions people bring to them. Here Micah calls the people’s leaders to hear that, by contrast, he is filled with God’s Spirit, power, justice and might, to declare the peoples’ sin. He charges the rulers with building Jerusalem by oppressing others with bloodshed and wickedness, and the judges, priests and prophets in judging, teaching and fortune telling for personal gain. So the prophets declare there will be no disaster as God is among them. Because of them, Micah states Zion (the area around Jerusalem) will be like a field, the city rubble, and the temple a mound of thickets. This looks beyond the threat in Micah’s day to the destruction of the whole area by Babylon 135 years later. The point is all will be destroyed (3v1-12).

Praying it home:                                                    

Praise God for fighting for us against all that stand against us. Pray that integrity in church leaders, acting rightly for God rather than for personal gain.

Thinking further:

To read the NIV Study Bible introduction to Micah, click here.

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(352) December 18: Obadiah, Jonah 1-4 & Revelation 8

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Obadiah, Jonah 1-4 & Revelation 8

To discover:­

As you read consider what we learn about God.

To ponder:

Amos concluded asserting God’s sovereignty over the nations, and how his people would eventually possess Edom and the wider world (Amos 9v12). Obadiah and Jonah now develop this.

            Much later than Amos, Obadiah spoke after the exile of the southern kingdom by Babylon. His vision is against Edom – the nation descended from Esau, Jacob’s brother. An envoy is pictured calling the nations to battle in order to humble Edom for its pride in assuming none could bring it down. Unlike the work of thieves or grape pickers, Obadiah states that nothing will be left. Esau (Edom) will be totally plundered, being deceived and overpowered by her allies who eat her bread, ie. benefit from her goods. Her wise men will be destroyed, warriors terrified, and the nation shamed, all because of her violence to Jacob (Israel). Not only did Edom stand by and rejoice when Babylon plundered and destroyed Jerusalem, its people even marched in too, and cut down and captured Jewish fugitives for Babylon. So on the nearing day of the LORD (judgement) for all nations, Edom will receive back for what she did, whilst Mount Zion will be delivered and be holy, and Jacob (Israel) will possess (repossess) her inheritance. Here Obadiah details how the land taken by Edom, Philistia, Assyria and Babylon will be taken back. As Israel never actually conquered Edom, the image of Jacob and Joseph (probably referring to the south and north) consuming Esau like fire probably refers to how the faithful will somehow share in the final judgement, which will be executed by their king – Christ (Rev 2v26-27). The prophecy ends with the kingdom being the LORD’s, implying that then the people will truly obey him (1v1-21).

            Jonah lived around the same time as Amos, when Assyria was a key threat to Israel, being the dominant nation or empire within the world of his day. However, the book’s message is not God enabling Israel to possess Assyria, but about God’s concern for it. He commands Jonah to go to its capital, Ninevah, and preach against it because of its wickedness. In response Jonah ran in the opposite direction to Joppa in Philistia, from where he set sail, at cost to himself, to a distant place called Tarshish. Throughout we see God is sovereign over the entire creation, and this is first seen as he “sends” a storm after Jonah. The impotence of other gods is seen in the fact that the storm continues despite the desperate praying of the pagan sailors. Jonah is asleep in denial. Yet God’s control, even of the lot, signals to the soldiers that Jonah is responsible for the storm. Ironically, this forces Jonah to actually speak to them of the LORD so that they recognize he is the creator who is outraged at sin. With a sense of submission to his fate, Jonah then tells them to throw him overboard so that the storm would end and the soldiers be saved. The men continue trying to reach land, not wanting to be punished for taking Jonah’s life. But failing this, they then pray to God, asking him not to hold them accountable, throw Jonah overboard, and on seeing the sea calm, greatly fear God, offering him sacrifices and vows. Jonah here patterns Christ, who slept in a boat in a storm – but who himself could calm that storm with a word. We also see him acting in a Christ-like way, sacrificing himself so these pagans could be saved. It all implies that God’s salvation is for all peoples, which is displayed in the pagans adopting Jewish worship (1v1-16, see 2v9).

            As for Jonah, God, who governs all creation, sent a “big fish” to swallow him, and in which he remained for three days and nights – again, patterning Jesus’ experience in the tomb before his resurrection (Matt 12v40). Jonah’s prayer is one of thanksgiving not salvation – recognizing that his being swallowed was God’s answer to his calling on him when drowning in the sea. It echoes much from the psalms. He recounts how God hurled him into the sea, and how as he sank down, he recognized he had been banished from God’s sight, but determined to pray towards God’s temple – the place of God’s presence, where Solomon had asked God to hear prayers of repentance (1 Kgs 8v22-53). Jonah’s prayer concludes stressing the lesson of chapter 1 – that those who cling to idols forfeit the grace that could be theirs. And like the sailors, he too commits to make a sacrifice with thanks for his deliverance and to fulfilling vows. His key point is simple: Salvation is from the LORD (1v17-2v9).

            Yet again, God’s governance of all creation is seen as he commands the fish, and it vomits Jonah onto land. God’s word comes again, and this time Jonah obeys in going to Ninevah. Its size and importance are stressed, signalling that it shouldn’t just be dismissed. And the people there put Jonah – and the stubbornness of Israel in their sin – to shame. Jonah proclaims 40 days until the city will be overturned in judgement, and the people believe God, and fast in repentance. Even the king was prepared to get off his throne (symbolising submission to God) and discard his royal robes to grieve. Moreover, he commanded not just people but animals in the city to fast, mourn, call urgently on God for mercy and give up their sin, all on the possibility that God might relent and have compassion, turning from his anger (2v19-3v9). Often the sincere repentance of the new Christian only highlights the lack of true repentance in those who have considered themselves Christians for a while. Indeed, it would have shocked the Israelite to see God do just as Ninevah hoped (3v10), proving what Jonah stated in his prayer: Those who turn from idols, whatever nation they are from, will receive grace (2v8 and 1v13-16). This would be an apt lesson for Israel at the time, who were immersed in idolatry themselves.

            What we then see, is that Jonah knew God might do this all along, recognizing that because God’s very nature is to be compassionate (4v2 with Ex 34v6), he will show mercy to all who repent, even if they are not those he initially made a covenant with. This was why Jonah hadn’t wanted to preach to Ninevah. No doubt reflecting the wider racism of Israel, he wanted Israel’s enemy to receive judgement not grace, and so was now so furious that he would petulantly wish himself dead. God’s response was that Jonah had no right to be angry, not least because he himself deserved only judgement for his actions, but had received grace instead. However, in frustration Jonah went and sat east of the city to see if God would yet destroy it. This time, what God sent, was a vine to grow and give Jonah shade – making him happy. However, he then provided a worm to chew it so it withered. Growing faint in the sun, Jonah again displayed his petulant nature, declaring it would be better for him to die than live. In asking if Jonah had a right to be angry about the vine, God highlights that Jonah had not tended it or made it grow, and so had no right to be angry at all. His point is that, similarly, it was him as God who caused Ninevah to grow, and as God he can therefore do with Ninevah as he sees fit. Moreover, the city is far more important than a vine, with 120,000 people who were ignorant as to God’s will, and many cattle too – stressing God’s concern for his whole creation (4v1-11). The book is helpful reminder after reading so much of judgement in previous books, that God is concerned for all humanity, desiring that they repent and are saved. It is also a sharp rebuke to our reluctance in evangelism or resentment of those God may choose to save. Those who have freely received his grace should be ready to freely give of it to others.

Praying it home:                                                    

Praise God for his compassion that readily shows mercy to all who repent. Pray that you would share his concern for the world, being more active in your personal evangelism.

Thinking further:

To read the NIV Study Bible introduction to Obadiah, click here.

To read the NIV Study Bible introduction to Jonah, click here.

If you receive this post by email, visit bible2014.blogspot.co.uk and make a comment.

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(351) December 17: Amos 7-9 & Revelation 7

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Amos 7-9 & Revelation 7

To discover:­

As you read consider how God’s mercy is evident.

To ponder:

Chapter 7 begins affirming God’s judgements can be restrained. First, in a vision Amos sees him preparing a swarm of locusts to strip the second crop at harvest, after the king seems to have taken the first as some form of tax. This would have left the people with nothing. The sense is that in his vision Amos sees the locusts strip the land, causing him to cry out for God to forgive Jacob (Israel), fearing the people would not survive if this actually happened as they are so small a nation. And God relents. Second, he sees God calling for a supernatural sort of fire to devour the land and even dry up the sea. Again, Amos cries for God to stop, and he relents. Nevertheless, in what follows we learn that Jacob will still be judged. A plumb line is a weight hung on a string that was used to ensure walls were vertical when built. By saying he was setting a plumb line against Israel, God is saying he is measuring them for uprightness. And it is clear he finds them lacking as he declares he will destroy their high places and sanctuaries of worship, and bring his own sword against the kingly house. The point of the whole section is that despite this, the judgement could be a lot worse (7v1-9). We should remember that in experiencing some degree of good in life, none actually get what their sins deserve.

            Just as we saw happened to Jeremiah, we then read of a priest telling the king (Jereboam) that Amos is conspiring against him by saying he will die and the people be exiled. The priest also told Amos to return to Judah and not prophesy at Bethel, which was the place of the temple for the northern kingdom – created as an alternative to the rightful one in Jerusalem (the south). Amos responds by outlining his call from being a shepherd and carer of trees. His point must be that this proves he is a true prophet as there was nothing that disposed him to taking on this role. He then proclaims God’s word in response to the priest who had told him not to preach against Israel. It is a prediction of what Assyria’s oppression would mean for him: His wife would become a prostitute, his children be killed by the sword, the land divided, he himself die in a pagan country, and Israel suffer exile. It’s a terrible future, but reflects the seriousness of opposing those who preach God’s word (7v10-17).

            Amos now sees a basket of ripe fruit that signifies Israel is ripe for being picked in judgement. God’s declaration that he will spare them no longer once again reminds us that he has been immensely patient with them in not acting sooner. His outline of what “that day” will bring is sobering: The songs of the temple will become wails, followed by bodies everywhere and silence. God then addresses those who oppress the poor in the land, who long for the end of their religious feasts so they can get back to dishonestly making money, enslaving the poor, and selling bad products. These are the key sins Amos has opposed. And to those who commit them, God swears by Israel’s pride (probably the land - her greatest possession) that he will never forget what they’ve done. This is a way of saying his judgement is certain. He therefore speaks of the land itself trembling, the sky being darkened, the singing at religious feats becoming a time of mourning as for an only son – implying a more intense grief than when one has numerous children (8v1-10). Here we have to recall the earthquake and darkness, when God’s only son died upon the cross. The implication is that there he experienced this punishment so that those who come to him would not have to.

            God continues by promising a famine of the word of God, when people would wander in all directions seeking it but not finding it. This implies 8v13 is speaking of Israel’s young men and women thirsting for God’s word. And without it, they will follow the false gods of Samaria, Dan and Beersheba, and so fall, never to rise again (8v11-14). In one sense this lack of the word of God is the most serious judgement, because it means people are not called to repentance, but handed over to believe whatever false views are being propounded. This was fulfilled in some sense when prophecy ceased from the time of Malachi to that of John the Baptist. But it applies more broadly too. When God removes faithful evangelists or Bible teachers from his church, the implication is that it may be an act of judgement on that church and the nation it inhabits.

            Chapter 9 begins with Amos actually seeing the Lord standing in a temple. This implies some human-like form – perhaps that of God the Son. Because Amos has been speaking predominantly to the northern kingdom (7v12-13), this probably refers to the northern temple in Bethel. The point is that the Lord is supervising its destruction. He commands it be brought down on the heads of the people, and declares that he will kill with the sword any that survive – stressing in vivid language that this will be inescapable wherever they seek to hide, and even if they go into exile. In stating he will fix his eyes on them for evil not good, he means for “harm” as a fitting punishment, rather than for evil per se, as God never does what is wrong (9v1-4).

            Amos then declares that “the Lord” in the temple is the “LORD Almighty,” using language to stress his power and majesty as creator (9v5, see 8v8). This should bring awe – but also conviction that he can and will do just as he says. And so he now speaks of the Israelites being to him no different than the pagan nations, who he also brought into their various lands. This comparison would have been a shock, implying that Israel had lost her privileged relationship with God because of her sin. Indeed, God declares the north to be a sinful kingdom which he will utterly destroy, despite the fact that the people say disaster will never overtake them. However, he qualifies this by saying he will not destroy all Jacob, presumably as he will keep some descendents alive in the south (Judea). This is probably the meaning of the sieve illustration. As the nation is sieved by the nations, the imperfect pebbles (sinners) would be separated from the grain (repentant). This took place as the righteous from the north travelled to the south, and reflects how times of trial often reveal those with genuine faith (see 1 Pet 1v7).

            Compacting this destruction with God’s future for his people as the other prophets do, Amos ends with hope in Christ. God will restore David’s fallen tent (kingdom), and it will possess the land of Edom (Israel’s great enemy) and all nations, which bear God’s name because they are ultimately his. The reference to a “remnant” from Edom may imply the inclusion of some of its people in God’s kingdom. Whatever the case, Israel’s land will so flourish that it is pictured with harvesters overtaking those planting, and mountains dripping with wine from the vineyards! The sense is that God will bring his people from exile to rebuild and be replanted, never to be uprooted again, but to enjoy an existence of abundance, peace and joy (9v11-15, esp, v14). We share in this future.

           

Praying it home:                                                    

Praise God for his mercy in providing evangelists and preachers. Pray that you would heed and never oppose those who faithfully teach the scriptures.

Thinking further:

None today.

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(350) December 16: Amos 4-6 & Revelation 6

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Amos 4-6 & Revelation 6

To discover:­

As you read consider how the people wrongly presume all is well with them and God.

To ponder:

We begin with women who oppress the needy and demand their husbands feed their drunkenness. They are described as cows from the cattle country of Bashan. This stresses they are beast-like, fattened for slaughter. So Amos declares the Sovereign and so ruling LORD has sworn they will be taken away with hooks, through breaks in the wall no doubt created by conquest (4v1-3). In the light of this, Amos tells Israel to carry on with their religion at the key sites in Bethel and Gilgal. It seems this is called sin because it was hypocritical, as they are told to continue with daily sacrifices, tithes, and offerings, while boasting in them (4v4-5). The point is that no amount of religiousness puts us right with God. He looks for loving obedience.

            He continues noting how they did not return to him despite his holding back food and rain, despite limiting their harvests, despite ruining them with disease or locusts, despite sending Egypt-like plagues, and despite causing military defeat and sending natural disaster (4v6-11). The sense is that all these things, as expressions of covenant curse (Deut 28-30), should have awakened the people to the fact they were under judgement for sin and so brought them to repentance. Yet because they refused this, God declares he will unleash these same things in an unrestrained way. And we are reminded he is well able to so as the almighty creator who reveals his thoughts and turns dawn to darkness. So he warns the people to prepare to meet their God (4v12-13). For us, all suffering in some sense should bring us to repentance in signalling our whole race is under the curse of Eden for sin (Rev 9v20-21). And without such repentance, suffering will be experienced in fullness within hell.

            Amos now turns to lament Israel’s fall. The title “virgin” stresses her vulnerability, like that of a young woman. We are told she will be deserted – without help from allies, nor from God. And she will never rise again, not being re-established as a nation as Judah would be. Indeed, only a tenth will remain after battle. God therefore calls the people to seek him rather than their religious sites, with the promise that they will live if they do – ie. he will not bring this disaster. Yet if they don’t, he promises to devour their previous religious sites and the people themselves with fire. Here “house of Joseph” refers to the north under the representative tribe of Ephraim, Joseph’s eldest son (5v1-6).

            The LORD then addresses those who reject justice and righteousness, reminding them of his name as the creator of the stars and commander of the seas, who turns light to darkness and destroys strongholds. He charges them with hating those who correct sinners and who speak truth, and with forcing the poor to give them grain. He states they will not live in their mansions or enjoy their plush vineyards. He adds that they oppress the righteous, take bribes, and deprive the poor of justice, making the times so evil that prudent people are too fearful to speak out. Again, God therefore calls them to seek good and so live, promising that then God would be with them in the way they say he already is, and might even show mercy on the remnant that remains after the coming disaster. However, he affirms this disaster will occur nevertheless – bringing wailing in every quarter of city or land as the LORD passes through (5v7-17). This all shows how readily people can delude themselves in claiming God is for them when in reality he is against them. Moreover we see that in the church (and perhaps even nations) people can so persist in refusing to repent that judgement becomes inevitable even if there is then a sudden change of heart.

            In what follows we see the religious self-delusion once more. As many Christians today, the people long for the day of the LORD in which God would come to them, assuming that will mean light and joy. But God asks why they long for it, when it will actually mean the darkness of judgement because of their sin. Those who think they have found safety, will find only that harm strikes them nevertheless (5v18-20). So God declares he “hates” and has no regard for their religious activity and worship, calling them instead to persistent and abundant justice and righteousness. Speaking of Israel’s time in the desert, 5v25 must mean that they didn’t only bring sacrifices and offerings (which they did bring to the tabernacle), but also loving obedience to his law. Yet now, their religion is not only unrighteous, but idolatrous. So although they lift up their idolatrous motifs as if to follow in procession, such processions will end in exile beyond Damascus (5v21-26). Christians must recognize that no matter how much they might sing their songs, attend their conferences, and presume God is present with them, if they are not living in loving obedience to him, he hates and gives no regard to it at all.

            Chapter 6 therefore begins addressing the complacent In Zion (Jerusalem, the south) and Samaria (the north). They are complacent because they presume God’s favour. Having addressed the women, God now addresses the notable men, with the north in particular in mind. He tells them to see how better off they are than Syria or Philistia. Yet they put off the evil day, probably in the sense of not facing up to its immanence. Instead they enjoy their wealth seen with images of laziness (bed) and greed (food). They enjoy their song, drink, and fine lotions, but do not grieve over Joseph’s (the north’s) sins. So the north will be the first to be exiled. It’s a challenge to ensure we grieve over those of our day rather than just enjoying our wealth on the presumption all is well.

            God continues by swearing that he detests Jacob’s (Israel’s) pride, and her fortresses that she presumes will withhold attack. He then stresses how he will totally destroy the city of Samaria with the picture of a hidden survivor being warned not to mention God’s name, presumably because he might hear and act against them (6v1-11). 6v12-14 notes that people don’t risk riding or ploughing in dangerous places, but Israel have corrupted justice and righteousness and taken pride in their own strength. The point is probably that this is far more dangerous and foolish. And so God declares he will stir up a nation (Assyria) that will oppress Israel (the northern kingdom).

                                                                               

Praying it home:                                                    

Praise God that he is slow in judgement, warning us in the trial of life to turn to him. Pray that you would not be complacent about God’s favour, but live in true repentance.

Thinking further:

None today.

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(349) December 15: Amos 1-3 & Revelation 5

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Amos 1-3 & Revelation 5

To discover:­

As you read note the particular sins Amos condemns.

To ponder:

In being a shepherd Amos’ call demonstrates how God often uses ordinary people for great purposes. His ministry is dated by a famous earthquake that took place during Uzziah’s reign (1v1, see Zech 14v5). He speaks of God roaring with wrath sufficient to cause the land to shrivel up (1v2). In what follows, the repeated phrase “for three sins…even for four” stresses how fitting judgement would be for three sins, let alone four. The point is that the nations have persistently done wrong. The description of judgement in terms of “fire” is a figurative description of destruction under God’s burning anger.

           First, God promises destruction on Damascus and its king, with its people being exiled, and all for their attacking Gilead with sledges usually used for cutting down crops. Total destruction is then pronounced against the Philistines in Gaza for enslaving whole communities (probably from Judah) and selling them to Edom. We are also told Tyre did the same, breaking a treaty, and so will receive the same punishment. Edom are to be consumed for pursuing their brother nation Israel (Edom stemmed from Esau, Jacob’s brother) without compassion. The same is declared for Ammon in the context of a battle, in which their king and officials will be exiled. Their sin was to do violence even to pregnant women in Gilead. Moab is condemned not for action against Judah, but for the evil if doing violence to the corpse of Edom’s king. She will be consumed in war and her king and officials killed (1v3-2v3). These sins have a contemporary ring. So we can be certain of God’s outrage today at violence committed against his people, forced slavery and people trafficking, and evil done to the dead.

            The shock to God’s people hearing Amos is that God now turns to speak against Judah (the south) and Israel (the north). The point is that they will be treated no differently from the nations. Judah is charged with rejecting God’s law in following false gods (2v4-5), but the major portion refers to Israel. It seems judges were condemning the righteous for material gain, and denying justice to the poor and oppressed. And not only did the people break God’s law by keeping other people’s garments taken in pledge for debt (against Ex 22v26f), but they lay on them by their so called altars. Perhaps it was there that fathers and sons had sex with the same girl (probably a prostitute of the Canaanite religion). At their pagan temples they also get drunk on wine taken as fines, which were probably unjustified. The picture is of a nation seeped in injustice, immorality, greed, drunkenness and idolatry (2v6-8). And these can still be found in God’s church and even amongst his ministers.

            To this God rehearses his kindness in redeeming Israel from Egypt and leading her for 40 years through the desert to inherit her land. He also speaks of the prophets and Nazirites he raised up to serve him, but who the people have corrupted by forcing the Nazarites to drink and commanding the prophets to be silent. God therefore says he will crush the kingdom, with none able to escape no matter how capable or brave (2v10-16). This demonstrates how serious it is for those who have experienced God’s mercy to turn from him into such sin, or to cause those who serve him not to. There will be no escape from his judgement.

            The “whole family” of Israel brought from Egypt is now addressed – north and south. It is because they alone were chosen by God that they will be punished for all their sins – implying a greater judgement than that on the other nations. The sense of 3v3-6 seems understood from 3v7. God only acts when he has first revealed his plan to his prophets. So the two agreeing to walk together are God and his prophet, the roar and growl, God’s word of judgement through him, the snare and trap, what is coming on the people, and the trembling and disaster, what he will cause for the city. The logic is that what God says through Amos is certainly going to occur – just as all he as spoken throughout scripture and in Christ is. So God declares he has roared and all should fear, and he has spoken, so prophets can only pass on what he has said (3v8).

            Here we see from where God’s judgement will come. He speaks as if to send emissaries to Ashdod (in Assyria) and Egypt, to assemble in Samaria (the north of Israel) and witness her unrest, oppression and plunder as those who do not know how to do right. God therefore states that the land will be overrun and strongholds pulled down and plundered. He adds that just as a shepherd might save barely anything of a devoured sheep from a lion’s mouth, so barely anything from the wealthy in Samaria and Damascus who have beds and couches will be saved (3v9-12). Again, God tells Amos to testify against Jacob (ie. Israel) that on the day he punishes them for their sins, he will destroy their idolatrous altars, and the wealth gained through oppression – whether it is two homes or a mansion that are richly adorned (3v9-15). This urges us to ensure our wealth is not gained at through the oppression of others, and resonates with Jesus’ and James’ challenge to those who seek money but are not rich towards God.

           

Praying it home:                                                    

Praise God for his concern for justice and standing up for the oppressed. Pray that people would turn from the sins Amos highlights in your country and church.

Thinking further:

To read the NIV Study Bible introduction to Amos, click here.

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