Saturday, June 30, 2012
Psalm 114
This psalm praises God for his power over the natural world. Specifically, God's power over the sea, the Jordan river, and mountains are mentioned.
Psalm 112
This psalm contrast the future for the wicked versus the righteous. The righteous will be blessed while the wicked will gnash their teeth.
Psalm 107
This psalm is a praise psalm that recounts the suffering in wandering in the desert. In contrast to psalms 105 and 106, it does not mention specific historical events, but rather discusses the wandering in general terms.
Psalm 106
This psalm is similar to Psalm 105 in that it recounts the history of the people. However, the emphasis is on the sins of the Israelite people throughout the generations and God's punishment thereto.
Psalm 105
This psalm is a praise psalm and recounts the history of Israel through the exodus and entering the Promised Land. The emphasis is on generational leaders. It makes some interesting statements. For instance, it says that Egypt was the "Land of Ham" and that God sent Joseph to Egypt.
Friday, June 29, 2012
Psalm 104
This psalm emphasizes God as creator. It has an interesting discussion of many aspects of creation. According to this psalm:
1. the seas have a marked line that they cannot cross. I wonder how literal we should interpret this. Although the general coastal boundaries have roughly been the same for human existence, there are exceptions. Volcanic islands are currently being formed and land is being subsumed under water.
2. the sun knows when to go down. This might indicate that this psalm is metaphorical as it is the rotation of the earth that makes the sun "go down".
3. God created the Leviathan to frolic in the oceans. If the Leviathan is a fallen angel/ demonic entity, this would indicate that God gave it authority of the oceans.
Psalm 98
This psalm emphasizes that God has worked salvation for the world. It even states that the salvation of God is revealed to all nation. This reminds me of I Cor. 1:20, which states that the individual attributes of creation testify to the existence of God.
Psalm 97
This psalm emphasizes the supremacy of God over other gods. Interestingly, it tells the "other gods" to worship God.
Psalm 93
This is a very short praise psalm that emphasizes the majesty of God and the awe of creation.
Psalm 92
The text says this is a psalm for the Sabbath day. I emphasizes the righteousness of God and that the wicked will be destroyed.
Wednesday, June 27, 2012
Psalm 91
Another praise psalm about the refuge of God but it is different than the others. It reminds me of the Lord is My Shepherd. It lists a number of things that people will not need to fear with their trust in God. These include the terror of the night, the arrows that fly in day, disease, plague, thousands of people dying around you, lions, and even cobras. The reason for this is because God will send angels to protect you.
Psalm 10
The first half of this psalm focuses on the activities of evil people. They are violent, lying murderers of innocent people. The second half focuses on God's defenses of the powerless. The ending is interesting - it states that due to God, mere morals will never again strike fear in people.
Psalm 2
This psalm has a lot of ideas that are unique to this psalm. For instance, God scoffs at the conspiracies of nations. Additionally, it makes God out to be vengeful at the other nations. It also states that God has a son that should be kissed, lest God become angry.
A blessed man (Psalm 1)
A blessed man is one who meditates on the law of God every day. At the time it was written, the law would have been the Mosiac code. For me, it is difficult to see how meditating on the Mosiac code would leave me blessed. But I think meditating on the law of Christ (love God more than yourself and love your neighbor as yourself) every day would lead to blessing. At the very least, I think it would be an interesting spiritual exercise.
Tuesday, June 26, 2012
Psalm 85
This psalm takes on familiar tones from other psalms. Here, the psalmist reminds God of the salvation God has given the Israelites. He then asks God how long that God will remain distant and angry at them.
How lovely is your dwelling (Psalm 84)
This psalm praises the dwelling place of God. It is interesting and unique in that regard as we have not seen a psalm focused on that.
While reading it, I get a sense that the psalmist was inspired to write it after a great visit to God's temple. Apparently, it seems like he did not want to leave the temple.
Psalm 49
This psalm takes a different tone and has some interesting elements. On one hand, it is somber and even vitriolic against rich people. It states quite bluntly distinguishes people solely based on wealth. It states that rich people have nothing to look forward to after this life.
By contrast, the author believes that he will encounter God in the afterlife. He states that God will redeem him from the world of the dead and take him to God. (v. 15). I know it is commonly believed that the Old Testament people did not believe in the afterlife. I am not entirely sure where that comes from, perhaps because the Gospels state that the Sadduccess did not believe in the resurrection. Anyway, this psalm would provide some Biblical support that a belief in the afterlife was present in the Old Testament. The Book of Job had this as well.
Psalm 46
This psalm praises God as sovereign, refuge, and warrior. It also reminds the worshippers that God is among them and will protect them.
It does not ask God of anything. It does not ask God for protection. But rather just states that God "is" my protection.
Psalm 45
The text states that it is a wedding song. Based on that, the psalm has the feel of asking God's blessing on a wedding couple as individuals. The man is blessed with warrior attributes while the woman is blessed with the robes of Tyre.
Psalm 44
The first portion of the psalm reminds God of the victories that God enabled in the past. The psalmist claims that his ancestors told the story down to his generation. Now, the situation has changed and the people of Israel are losing battles. The psalmist cries out for God's intervention.
In tone and style, it reminds me of some of the psalms that David wrote while escaping Saul.
Psalm 43
This is a fairly short psalm. The psalmist cries for God's vindication and he promises to praise God afterwards.
As the deer longs for water (Psalm 42)
This is an undated psalm and not attributed to David.
The tone seems to be of someone who used to go to the temple of God, but not longer does. The psalmist actually states it in verse 4, but no details are given. In my speculation, that could easily fit with the closing of the temple during the reign of King Ahaz. Or, perhaps it was written during the Bablyonian captivity. Either way, it would give an historical background context that underscores his emotions. This psalm might also give an interesting insight as to what people felt during those times.
He feels God is distant because he no longer goes to the temple. He longs for God and feels this distant. He is taunted by his foes and his body is agony. But yet, the psalmist remains optimistic that God will restore the balance.
Sure enough, the temple was later reopened by King Hezekiah.
Monday, June 25, 2012
The sayings of King Lemuel (Proverbs 31)
The final chapter of Proverbs is attributed to King Lemuel. Again, it is described as being an inspired utterance.
It is divided into two portions.
Warnings for the king
The king warns his son that kings should avoid alcohol. The problems with alcohol that he list sound like alcoholism, specifically over-indulgence and addition. He mentions "craving" beer and forgetting what has been decreed.
Taken literally, a drunken king making decrees while in a drunken state would definitely ruin the country. But all of us have various kingdoms and can make decrees while under the influence of alcohol. For instance, people go shopping and spend money after drinking. I think that would be a fair down-to-earth application of the principle that underscores the chapter.
Lest we take his advice too far and that all men should avoid alcohol, King Lemuel also seems to suggest that women ruin kings. Avoiding women completely is not wise nor do I think that avoiding alcohol completely is wise. Rather, I think the chapter speaks to that both without wisdom in their application, men can be brought down by either women or alcohol. Such remains true in King Lemuel's time and today.
That brings us to the other portion of Proverbs 31 - a great woman
The book of Proverbs ends with a description of the ideal woman. This is in marked contrast with the beginning of Proverbs which discusses the kind of women to avoid. Some of the attributes of the Proverbs 31 wife include:
She fears the lord
Watches the affairs of home but is not idle (I think of Peggy Bundy as the epitome as the bored, idle wife)
Her husband has faith in her
She takes care of the children
She cares for the poor
She is an entrepreneur. The example in the chapter is that she starts a vineyard. (v. 16) (here, a vineyard is the subject of praise, which further suggests that alcohol itself is not bad, in contrast to the earlier portions of the chapter)
She does not fear the winter because her children are clothed
The sayings of Agur (Proverbs 30)
The last two chapters of Proverbs contain writings attributed to others besides Solomon.
Proverbs 30 is an interesting writing that feels more like a contemplative poem as opposed to "Proverbs". It is less straight forward and even contains puzzles and riddles.
The chapter begins by saying it is an inspired utterance by Agur. We do not know when Agur lived or when it was added to Proverbs. Since it came after chapters 25-29, which were added by King Hezekiah, we could probably guess that King Hezekiah added chapter 30 at the same time.
Regardless of when Agur lived, its inclusion in Proverbs underscores that wisdom coming from God coming was not limited to Solomon. Wisdom is later listed in the New Testament as a gift of the Holy Spirit.
Agur shows humility throughout Proverbs 30. He shows deference to God and asks God to only give him his daily bread, lest wealth ruin his faith and lest poverty drive him to theft.
He also incorporates several riddles into the chapter. He provides several lists of 4 things grouped by a commonality, but 1 of them is different. For instance, he is amazed by the 3 of the following but cannot understand all 4 of them - a snake on a rock, an eagle in flight, a ship on the sea, and the way of a man with a woman. However, he does not state which of the four he is not amazed by, nor explain what is the difference between being "amazed" and "understanding". We as the audience are left to wonder which he meant and further to ask, are we amazed by them? Do we even understand them?
Proverbs 29
A smattering a various topics with no particular central theme but several sub-themes. One of the sub-themes was the discipline of children bring joy and honor to their parents. In contrast, going to prostitutes will squander the wealth. The implicit message is that squandering family wealth on prostitutes will not bring joy and honor to the family.
Proverbs 28
This chapter discusses a variety of things with an emphasis wealth and kindness to the poor. It also mentions that when the wicked rule, people go into hiding. On a political level, it reminds me of people fleeing authoritarian governments. But I think it also has application in businesses where a bad manager is in charge. The result of bad management is that oftentimes, good talent might flee or at least be stifled.
Proverbs 27
More proverbs on a variety of topics, but mostly social interactions. V. 17 might be the most famous of all proverbs, as iron sharpens iron, one person sharpens another. This verse applies to many contexts, but underscores the necessity of being within a peer community for any walk of life. For instance, practicing with others that play a particular sport will help you get better or at least reveal areas that need improvement.
Proverbs 26
These contain advice organized by several themes. These are are interacting with a fool and sluggards and the effects of gossip and deceit.
Proverbs 25
These are more proverbs by Solomon that were compiled during the reign of King Hezekiah. A lot of these in chapter 25 deal with social interactions, in particular with those of higher rank and prestige (king, nobles) and your neighbors. It contains a smattering of political/ administrative advice and cautions against eating too much.
V. 1 - glory of God to conceal a matter - it reminds me of Christ's parables.
V. 5 - removal of wicked officials from a king's reign will establish the kingdom in righteousness. In effect, this warns against having administrators that can be bribed.
V. 6-7 - it is better to be humble before the king's presence and let the king invite you up before his nobles than to humiliate you before the nobles. This reminds me of some of the sayings of Christ.
Friday, June 22, 2012
Other portions of the Mosiac Code were reinstated (2 Chronicles 31)
King Hezekiah reinstated the organization of the Levites for the service to God. A key part of that was reliance on the tithes of the community since the Levites were professional priests. Hezekiah orders tithing to be reinstated. Vast amounts of food and grain are accumulated that even after the Levites had their portions, the leftovers were so huge that a storage facility in the temple had to be built.
Passover (2 Chronicles 30:31:1)
This covers the first Passover after the temple is re-dedicated. King Hezekiah sent couriers throughout Judah and even Israel, now an Assyrian colony, to invite people to come to Jerusalem. Many of the people in Israel scorned the invitation, but some remnant of the northern tribes and foreigner living among them came. Hezekiah's invitation to the northern tribes stated that if they returned to God, then the northern tribes will return from Assyrian exile.
They were not able to have Passover on the proper date because they too few priests had consecrated themselves. However, they used the back-up Passover date a month later which the Mosiac code allowed for people who were sick during the first Passover. Also, it seems that the Days of Unleavened bread were pushed back to coincide with the second Passover date.
The king offered thousands of animals for sacrifice for the people. They were so many animals sacrificed, that there was a labor shortage of priests clean enough to sacrifice. They had further problems with people consecrating themselves and being unclean during the festival. So, Hezekiah prayed for them and God "healed" them of their uncleanliness so they could take part in the festival.
Here, we see a lot of the ceremonial rules being moved around, but God seemed to have been impressed with the magnitude of the hearts in celebration. The entire nation of Judah, a remnant from Israel, and even foreigners all participated in this celebration. In some ways, this begins to fulfill some of the prophecies about the Israelites in the north returning to God. Plus, it seems that people who were brought from other parts of the Assyrian empire (non-Gentiles) were participating as well.
The Israelites left Jerusalem and smashed the Ashereth poles in both Judah and in parts of the north.
The temple is purified (2 Chronicles 29)
King Ahaz was the worst king of Judah up to now. He even closed and boarded up the temple of Jerusalem and filled the streets of the city with altars. His son, Hezekiah, sought after God.
One of Hezekiah's first acts as a king was to reopen and re-dedicate the temple. The Levites took every unclean thing out the temple and even out of Jerusalem to the Kidron Valley. Likewise, the required holy objects of the temple were replaced.
Afterwards, the people offered a multitude of offerings of animals. Thousands of animals were sacrificed to God while the people bowed down and worshipped.
This was the first re-dedication of the temple after the temple had been closed. It is interesting to see what the people did both to celebrate and purify the temple. Eventually, this first temple will be destroyed and rebuilt. At that time, they will have to re-dedicate it again.
Isaiah 15-16
This covers a prophecy about Moabites. They will be ruined with scattered survivors. Amidst the discussion about Moab is a brief mention about a king on the throne of David. This king will be established in love. (16:5)
Isaiah 14
This chapter is a little strange. It begin by prophesying that the people of Israel will be resettled back into their homeland. It then discusses how the "Morning Star" was famously thrown out of heaven down to earth. It also mentions that the realm of the dead stirs.
It is difficult to determine how much of this.chapter should be interpreted literally.
It concludes with a prophecy about the Philistines. Things look bleak for them too.
Isaiah 13
Isaiah prophecies about the destruction of Babylon. It will be left in ruins and will be a home for desert creatures, but not humans.
Isaiah 3-5
Isaiah has some woes for Jerusalem and Judah. I believe these were with regard to a military invasion. Chapter 5 refers to the exile being in the future so I think that all of this is the lead up to exile and the redemption for afterwards.
Water supplies will be cut off and men will die in battle. It sounds like there will result in a gender imbalance where women outnumber men 7 to 1.
In that day, God will redeem it with the branch of the Lord. It describes a new holiness of Jerusalem with analogies to things we saw in the exodus, such as the cloud of smoke and pillar of fire. I am not sure how literal to take this. It sounds like it could refer to the return from exile or the ministry of Christ.
Thursday, June 21, 2012
Some of Isaiah's Messianic prophecies (Isaiah 2)
Chapter 2 of Isaiah covers two distinct events.
First, a glorification of Zion and peace. The world will come to Zion, be humbled by Zion, and look to Zion for instruction. It contains a number of phrases that are famous - they shall beat their spears into pruning hooks and their spears into plowshares and man will not train for war. This will happen in the "last days".
A lot of this has already happened since Christ. Christ glorified Zion. The nations of all the world have been in a process of being humbled by Zion through Christ and looking to Zion, through Christ, for instruction.
As for warfare, wars have stopped on account of Christ. A great example in history is how the Vikings became a lot more peaceful and sedentary after they took on Christianity. Another great famous example is when during WWI at Christmas, both the Allied and German armies halted hostilities for a few days to sing Christmas songs and even play soccer in no-man's land. Eventually, the battle resumed, but the power of Christ - to make human warfare obsolete - was nevertheless evident.
Obviously, not all war is obsolete. There still is plenty around. But I think the first part of Isaiah 2 sets out a goal, a mission, a power, a process, an effect - all of Christ - that will gradually unfold until eventually all human warfare ceases.
About the "last days", the Apostle Peter later interprets the phrase from a prophecy in Joel to mean that he himself was living in the "last days" shortly after Pentecost. (Acts 2:17). Therefore, I would caution against interpreting "last days" to refer to strictly eschatological (end times) stuff. I think it seems to mean anything after the Resurrection.
The second portion of Isaiah 2 deals with more concretely end times stuff as it discusses the day of the lord. Again, it is interesting that the beating the swords to plowshares comes before the day of the lord, at least as laid out within Isaiah 2.
As laid out in Isaiah 2, the day of the Lord will be a day when the reality of God will be revealed to all mankind. This chapter does not speak of violence or punishment, but rather all people will feel God's presence. This will have two effects, they will throw out their idols and they will hide in fear. It does not say that anyone will die.
In conjunction with the first portion of Isaiah 2, it implicitly will result in people beating their swords into plowshares.
Isaiah's not done (Isaiah 1)
Meanwhile, back in the south...
Isaiah has visions about the remaining southern kingdom. God is mad because they allow injustice to reign and the poor to be oppressed. They continue to give sacrifices and honor the Sabbath and annual feasts, but it is all in vain with their skewed sense of justice. To God, this matters more than the ceremonial acts.
Chapter 1 does not specify total destruction for Jerusalem will happen, but it does say that Judah will be purged. It also sets the tone of what is wrong in the country.
The chapter also likens Judah to Sodom and Gomorrah. Since what is pointed out in Isaiah 1 is the sense of injustice, this would suggest that may have been a major reason that Sodom and Gomorrah were destroyed.
The Israelites are exiled (2 Kings 17:5-41)
Shalmanser is the Assyrian king who deported the Israelites. They were deported to Gozan, the river of Habor, and the towns of the Medes. The Medes were an area of present day Iran and the Habor is a tributary of the Euphrates River. This area will have other numerous empires sweep through and fall before the time of Christ. The Babylonian, Persian, and Macedonian (under Alexander the Great), are notable the highlights.
2 Kings 17 explains that this happened because Israel turned away from God. They had assimilated all the practices that the local inhabitants had done, including putting their sons and daughters into fire.
The chapter also describes the settlers that the Assyrians brought into Samaria. When they first settled there, they did not worship God, so God sent lions to harass and kill them. The Assyrian king heard of this and had a priest from those exiled sent back to Samaria to tell them how to worship God. Of course, they could have gone to the people of Judah for instruction, but we now have one person being brought from exile. Anyway, these people who resettled the Israel did worship God, but kept to their practices of worshipping other gods that they brought with them, including sacrificing their own children.
They eventually abandon the worship of God altogether by the writing of 2 Kings.
Isaiah's final(?) prophecy against Ephraim (Isaiah 28)
God sent Amos, Micah, Hosea, and Isaiah each to prophecy about the full destruction of the northern kingdom. They each prophesied at about the same time. This was after the legacy of Elijah and Elisha.
The destruction of the northern kingdom was a very big deal, which is why I think God appointed several prophets to arise at once.
Isaiah 28 covers the last "woe" about Ephraim. Isaiah tended to state things as "woe" whereas Hosea clearly focused on the adultery theme.
Isaiah 28 begins harsh, but turns to the redemptive. It focuses on the glory of God that will be evident on the remnant of Ephraim. It likes the whole process to the grinding of grain to make bread. God is already looking ahead to what will arise afterwards. However, it also means that it has already been full decided - Israel will be ground into flour to make bread.
Woe to the grains!
Hosea 14
The book of Hosea ends with a future blessing a peace. Israel's name will be glorified and the land will one day be cleansed of idols.
One unanswered question - to whom was Hosea speaking to? There was no indication he went to the king unlike Isaiah. It seems to be a general prophecy against the northern kingdom.
Hosea 13
The chapter discusses the oncoming wrath and the prior history of God's anger towards Israel. Interesting, the Israelites received a king because God was angry with them and then God took away the king because God was angry.
The chapter ends with a discussion of the pregnant women of Samaria being torn open. This was one of prophecies outlined in Deuteronomy if they forsook they covenant.
Hosea 12
The chapter begins by discussing how Israel feeds on the wind, then it says that it made peace treaties with Assyria and gave oil to Egypt. I think this means that Israel has established and strengthened a relationship with the enemies (the metaphorical wind) that will destroy it.
The chapter discusses the origins of Israel, specifically Jacob. I mentions that had struggled with God and overcame an angel. I think this suggests that the invisible being that Jacob struggled and overcame was an angel sent by God. This contrasts Genesis 32:30 where Jacob said he saw God face to face and lived.
Hosea 11
God expresses his love for the children of Israel. He plans to resettle them from the "west" in back their homes. This seems to indicate a return from exile that is different from the return from Babylon, which was from the east and involved the remnant of Judah.
Hosea 10
This chapter predicts that the golden calf will be carried away by the Assyrians as plunder. This may have been something that was on God's mind by anointing the Assyrians. God gave them authority to plunder but not to kill people and destroy nations. God then became angry at the Assyrians because they usurped their authority from God.
Here, I am sure God would be glad that the golden calf would be swept away by the Assyrians. This might have been something God wanted the Assyrians to do since the Israelites did not do it themselves.
Likewise, this chapter says that the high places will be destroyed. It does not specify when or by whom, but it could come at the hands of the Assyrians.
Hosea 9
The chapter seems to largely repeat what else is in Hosea in that punishment is coming to Israel. We get a few details about what will happen to those that survive. A difficulty in reading this is how literal to take it. Based simply on the literal text, they will either go back to Egypt or will go to Assyria. Those that go to Egypt will be gathered and Memphis will bury them. This could just mean that the government in Memphis, a major city in Egypt, will control them. "Bury" could mean literal burying (I.e, by sand or dirt), buried with work, or buried within the population.
Similarly, those that go to Assyria will eat unclean meat. I think this indicates that they will lose their Israelite identity.
Finally, verse 17 says that they will be wanderers among nations. Again, this seems to indicate that they will be "lost", i.e., the lost 10 tribes of Israel. They will simply lose their cultural identify and intermingle with the gene pool of the other populations. They might have become the Arab, Persian, or Lebanese people of today.
Hosea 8
God specifically addresses the remaining golden calf of Samaria. Jeroboam I had built two and one of them was later destroyed (by Jehu?).. The other remained and people were still worshipping it. God is not happy about.
God also focuses on all the altars that the Israelites made. Times have changed from the time of the judges when the tribes across the Jordan made an altar and the rest of the country almost went to war with them because this. Here, God points out that a lot of altars have been created and they have become altars for sinning. This seems to indicate that they are using these other altars to worship other gods.
Hosea 5-7
God also gets angry at Judah. The punishments go be visited on Ephraim will also go to Judah. God will allow bad things to happen to them and then they will seek God in earnest.
God is also angry that Ephraim turned to Assyria and Egypt for help. (7:11). God calls this senseless as a dove.
Interestingly, chapter 6 verse 9 says that the priests of Israel were engaged in murder like common criminals. I am not sure how literally to read this.
God is also angry that Ephraim turned to Assyria and Egypt for help. (7:11). God calls this senseless as a dove.
Hosea 4
The prostitution theme continues. The Israelites were very religious and continued the sacrifices, but they were in worship of other gods. God (Lord God) is not happy with this and considers it adultery.
God is also not impressed with the number of priests. If we recall, some of the kings had allowed non-Levites to become priests. God was mad at this, even though the priests were for other gods.
There also seems to be a spiritual effect in the land as the land is becoming more barren. This will cause famines.
Hosea 2-3
Chapter 2
God outlines his anger and punishment against Israel. God emphasizes the adultery theme which is consistent with the previous chapter. Likewise from chapter 1, we can presume that this chapter is focusing on Israel and not Judah.
Interestingly, God will cease Israel's celebrations, which include the Sabbath days and annual feasts. (v. 11) This is interesting for a number of reasons. For instance, God is causing the cease in these days. God does not want these things given the state of Israel.
Further, the Sabbath is now likened to a "celebration" and a "festival". So, the perspective of the Sabbath has shifted from no work under penalty of death (Numbers), to priests must do work (animal sacrifices), God directing soldiers to march around Jericho on the Sabbath (Joshua), to the guards can alternate doing work on the Sabbath and many soldiers participating in a coup d'etat on the Sabbath (from Joash's rebellion against his aunt), to now the Sabbath is likened to a festival.
The end of the chapter focuses on a restoration of Israel to God.
Chapter 3
God tells Hosea to then go reconcile with his wife because she is committing adultery with another man. This is analogous to God's reconciliation with Israel after them committing adultery. This was also precisely the thing that Proverbs warned about with marrying a woman who was promiscuous.
It also appears that Hosea's marriage was actually a prostitution arrangement in that he literally paid a prostitute to be his wife. Yoink!
Hosea 1
Hosea was another prophet during the reigns of Jeroboam II, Ahaz, and Hezekiah. Thus, he was a contemporary to Isaiah, Micah, Amos, and possibly even Jonah.
One day, God told Hosea to marry a promiscuous woman and have children with her. This was because Israel was promiscuous to God.
This is certainly an odd directive by God. For starters, we don't see God instructing people whom they should marry very often in the Bible. To make it more odd, a lot of the other passages of the Bible say to avoid promiscuous women. The Book of Proverbs is full of warnings against marrying such women.
Despite its oddity, it has ring of redemption as well, particularly for Hosea's wife. A promiscuous woman would have a hard time getting married in those days and probably even so today in many cultures. Would Christian men in America today be willing to marry a former porn star who has cleaned her life up now goes to church? I think that might be a good modern analogy to what God was telling Hosea to do. But God's directive to Hosea did not specify whether she was formerly or presently promiscuous.
Hosea had several children with her and each time, God told the parents to give a specific name for the child which represented God's judgment and punishment on Israel.
It also has a parallel to what was happening with Isaiah. Isaiah received several prophecies involving unborn children. The name of Isaiah's own child predicted the destruction of the Arameans and the northern kingdom and Isaiah also had prophecies about the Emmanuel child.
The northern kingdom is destroyed (2 kings 15:30-31; 2 kings 17:1-4)
Meanwhile, back in the north, Hoshea, son of Elah kills King Pekam in a coup d'état. That happens a lot in the north.
Hoshea did evil in the sight of God. Plus all those prophecies by Amos, Micah, and Isaiah about Ephraim being destroyed.
It is time....
By this time, the northern kingdom is a vassal state of the Assyrian Empire. We can assume that their allies the Arameans are long gone as well. Hoshea is tired of paying tribute to the Assyrians, so he sends envoys to the king of Egypt to help with the Assyrians. The Assyrian king discovers this and sends the army against Samaria. The siege last for 3 years and Hoshea is taken captive. The Assyrians follow their standard protocol of their empire and deport the entire population of the northern kingdom to be assimilated into the Assyrian empire.
Following the Assyrian empire protocol, other people conquered elsewhere would then be transplanted into what was the northern kingdom of Israel.
Otherwise, the 10 northern tribes are now "lost". But if we follow Isaiah's prophecy about the north, at least some remnant of Israel remain and look to God. I do not know if this is recorded in the Bible or in history. The Biblical text then focuses exclusively on the southern kingdom from here on.
Ahaz - Hezekiah (2 chronicles 28:22-29:2; 2 Kings 18:1-8)
To answer my question, I should have read further. He starts worshiping the gods of Damascus and sets up altars all around Jerusalem. He even shuts the doors of the temple. This angered God.
He eventually dies, but the text is silent as to details about his death. It only states that he was not put with the rest of the kings of Judah. This indicates some level of disgrace on the part of the people about his reign.
His son Hezekiah succeeded him. He did right in God's eyes. He took down the Ashereth poles and even smashed the bronze snake that Moses had made. By this time, the snake had become a shrine and people were burning incense in front of it.
The text even says that there was no king of Judah like Hezekiah, before or after him. (v. 5). This would suggest righteousness, but it is not completely clarified. This would include even king David. It also might refer to the state that Judah was in under Ahaz as David did not have a father like Ahaz. So, it is interesting go from Ahaz to Hezekiah in one generation. I imagine the people had spiritual whiplash.
Politically and militarily, Hezekiah defeated the Philistines and rebelled against the Assyrians. Rebellion against the Assyrians is a bold move and shows a lot of trust in God because at this time time, the Assyrians had destroyed or were about to destroy Damascus followed by the northern Israelite kingdom. In fact, 2 kings 18:9 states the siege of Samaria began in the 4th year of Hezekiah's reign and lasted for 3 years.
Ahaz and the Assyrians (2 Chronicles 28:16-21; 2 Kings 16:10-18)
Ahaz requests help from he Assyrians. In a way, this actually aligns with the prophecy that Isaiah had given Ahaz. He told the Assyrians will smite the Arameans and Ephraim. Meanwhile, the Philistines and Edomites are harassing Judah. The text says that God wanted to humble Judah on account of the wickedness of Ahaz.
Ahaz goes to Assyria to visit the king. He ends copying the altar of the Assyrian king and has the priest in Jerusalem make a similar altar. When he comes back to Jerusalem, Ahaz makes the offerings to God on this new altar. He also makes modifications to the temple in accordance with the king of Assyria's desires.
The Assyrian king comes but gives Ahaz "trouble". The details of which are not specified. Ahaz then plunders the temple of valuables and gives them to the Assyrian king. This does not help, but we do not know the details.
In the past, invading armies straightened out the kings of Judah. Not this time. Ahaz has a prophecy of deliverance from one of the major prophets of the Old Testament but instead of relying on God, he plunders the temple.
Ahaz goes to Assyria to visit the king. He ends copying the altar of the Assyrian king and has the priest in Jerusalem make a similar altar. When he comes back to Jerusalem, Ahaz makes the offerings to God on this new altar. He also makes modifications to the temple in accordance with the king of Assyria's desires.
Again, it sounds like Ahaz cares more about what the Assyrian king thinks instead of what God. Also, the fact that he is doing sacrifices on this new altar reminds us of Ahaz's grandfather who was struck with leprosy for going into the temple's Holy of Holies.
Despite this, in a weird way, we are actually seeing some newfound piety on the part of Ahaz. However, it is misdirected as it focuses on the king of Assyria's preferences and not God's. It will be interesting to see God's response. Does God bless the newfound piety? Or will God be mad and think it is actually piety to the king of Assyria?
These things may have been related to the "problems" that the Assyrian king was giving Ahaz when the Assyrians visited Jerusalem.
Isaiah 12 and 17
Isaiah 12
The chapter contains a psalm for the day of the Lord outlined in Isaiah 11.
Isaiah 17
The chapter starts with a prophecy about the imminent fall of Damascus, but blends with prophecies about the fall of Ephraim (the northern kingdom/Samaria), It discusses a remnant of Israel remaining, like a few olives in the top branches of a tree that has been harvested. Those that remain in Israel will look to God.
So, it seems to speak that after the Assyrians swoop in, they will take most Israelites away. However, those remaining will look to God. I do not know what happened historically. It is quite possible that any remaining went south to the extent southern kingdom of Jerusalem.
The branch of Jesse (Isaiah 11)
This chapter is written entirely in the future tense.
There will be a branch from the stump of Jesse that will grow up. The first 3 1/2 verses of Isaiah 11, we can associate the appearance of Christ on earth. The man will have wisdom and righteousness.
Midway through verse 4, the future events of this branch of Jesse have not occurred yet and get quite nebulous. The branch of Jesse will smite his enemies. Jesus did not smite human enemies while on earth, but we could say that Jesus did smite spiritual enemies by casting out demons and conquering sin on the cross.
However, the next verse begins with "in that day" and describes a time of unprecedented peace. Children will not be harmed by venomous snakes, wolves will lie with lions, etc...This has not happened yet and is typically interpreted to mean the second coming of Christ.
Likewise, at this time, the scattered people of Israel around the world will be called for a second time. Similarly, hostilities between Judah and Ephraim will cease.
Isaiah 9-10
More Messianic prophecies (Isaiah 9)
Isaiah states that even though the northern kingdom of Israel is being devoured, God will one day honor Galilee.
Isaiah articulates more on the Messiah. It will be a man. He will be called Mighty God, Prince of Peace, Wonderful Counselor, and Everlasting Father. This man will rule on the Davidic Throne forever.
We know in the future that the Jewish people looked for a political Messiah and struggled with God becoming man. Here, Isaiah says that God will be a man.
An interesting question is why are these statements written in the past tense. For example, "to us a child is born". (v. 6). Isaiah seems to believe that these events have already happened. That said, the sequence of events begins with Galilee being honored in the future.
The rest of Isaiah 9 focuses on the destruction of the northern kingdom of Israel. It is about to be devoured by its enemies.
Isaiah 10
The chapter begins with various woes to the unjust. It parlays into woes for the nation of Assyria. God is angry because Assyria has overstepped its bounds as God's instrument. God used the Assyrian nation as an instrument of punishment but only wanted them to plunder and loot, not kill people and destroy nations.
The fact that God had this perspective at all is interesting. I think it may stem from the fact that the Assyrian people repented when Jonah came to them. However, whatever God wanted to use them for has been thwarted and now God is angry at the Assyrians.
The chapter ends with discussing how a remnant of Israel will be returned to their land. We know of the return of the people of Judah after the Babylonian captivity, but I think this refers to the "Lost 10 tribes" who are taken away by the Assyrians. If it is them and they did return at some point, history does not record when they did. They could have easily have intermarried with the people of Judah in Babylon several hundred years later. However, since they lost their identity once the Assyrians conquer and relocate them, we do not know.
Isaiah's child (Isaiah 8)
The kingdom of Judah is a smoldering ruin. The armies of the northern Israelite kingdom and the Arameans are allied against Jerusalem. Isaiah gives King Ahaz, the child-killer, a sign of God's deliverance of Jerusalem. The sign is that a child will be born of a virgin mother. Before the child grows up, both the Arameans and the northern Israelite kingdom will be destroyed.
Isaiah leaves the kings audience and God has him write down a name, Maher-Tahal-Hasz-Baz. The name means "swift to the spoil".
Isaiah then turns on the Isaac Hayes music and has sex. In fact, he has sex with the prophetess who bears him a son. (v. 3). Who said that the book of Isaiah was boring?
We don't see a lot of prophetesses in the Bible. They do seem to have key roles. The last notable one was Miriam, the sister of Moses. Here, it appears that Isaiah's wife was also a prophetess. It is unstated whether she had to have her lips cleansed by a coal from the altar like Isaiah did.
Isaiah gives his son the name that God had him write down. For before this child grows up, the nations of the Arameans and the northern Israelite kingdom will be destroyed.
Why do this? What is going on? In the prior chapter, we had the first crystal clear prophecy about Christ, specifically that a child will be born to a virgin mother. In history, we know that Samaria was sacked by the Assyrians in 720 BC. So, 720 years or so must pass between the time of Isaiah and the birth of Christ. The text of Isaiah 6 seemed to make a connection between the destruction of Samaria and the birth of Christ, in fact that the destruction of Samaria will occur before Christ comes of age. From history, that was actually over 700 years. But Isaiah did not tell Ahaz that there will be over 700 years.
So why not? I think the absence of a date or a specific child was partly because Ahaz was a child killer. The sign of Emmanuel focused on the importance of an unborn child. At the very least, Isaiah was telling Ahaz of the importance of children and not to kill them, even though there really is little chronological connection (i.e., 700+ years) between the birth of Christ and the destruction of Samaria.
By contrast, Isaiah 8 provides a more precise chronological connection between the birth of a child (born of Isaiah and the prophetess) and the destruction of Samaria and hence, the northern kingdom of Israel. This would have been a higher concern for the people of Judah since they were losing a war against the northern kingdom. However, Isaiah is saying that before his own child learns to speak, Samaria will be a smoldering ruin.
Likewise, this event would give confirmation to Isaiah as prophet. Thus, if this event comes true and Samaria is destroyed, then the prophecy about a child being born to a virgin mother will be true as well.
The end of Isaiah 8 warns people to not consult the dead for advice. Rather, instead look to God. Of course, such warnings are all over Deuteronomy, but such advice would have had its own meaning to the people of Judah at this time. They are losing a war and here a prophet of God has emerged (actually, several if we include Amos, Micah, Isaiah's wife, and perhaps even Jonah).
We saw King Saul turn to a necromancer when he was losing a war against the Philistines, so there is some Biblical precedent that is what people did during times of strife. Here, Isaiah reminds them not to do it. Rather, they should consult God and hence, people who could consult God (I.e., Isaiah).
These are very bold words for Isaiah. These are also his first recorded words making prophecies on a public level. So, despite the coal to his lips, he has not been proven to people as a prophet of God.
If he is wrong, he would be stoned to death as a false prophet. A lot hinges on his boy and the destruction of Samaria.
Isaiah's message to Ahaz (Isaiah 8)
Meanwhile, back in Jerusalem...while the armies of the Arameans and the northern kingdom lay siege to Jerusalem, God tells Isaiah to speak with Ahaz. God even tells Isaiah where to find Ahaz outside of the palace.
As far as we can tell, this was the first public appearance of Isaiah as prophet after an angel touched his lips with a hot coal. Since that happened in Isaiah 6, this suggests a chronological connection so it may have happened immediately after.
Isaiah tells Ahaz that the siege against Jerusalem will fail and that God will not allow the northern Israelite kingdom and the Arameans to divide up Judah. God also states that Ephraim will be shattered as a people within 65 years.
God tells Ahaz that he should stand firm in his faith or he will not stand at all. This seems to be a clear warning to Ahaz to spiritually clean himself up. Given that Ahaz sacrificed his own children to local gods, there is a lot of room for growth.
God asks Ahaz what sign he would like to know that he will be delivered from the siege, whether it be in highest heights or the deepest lows. In essence, God is asking Ahaz what miracle he would like. This is a huge invitation by God and shows a tremendous amount of mercy. God has not given on Ahaz.
However, Ahaz actually refuses the deal and he states that he will not test God. So, it seems that Ahaz might have given up on God.
Isaiah gets mad and since Ahaz did not request a sign, Isaiah prophesies one anyway. Of course, according to Christian theology, the sign of proof will take place far into the future long after both the Arameans and the northern kingdom are destroyed. But I don't think that mattered. Isaiah predicts something very powerful.
Isaiah's sign to Ahaz - a male child will be born of a virgin mother. He will be called Immanuel. Before the child can choose right or wrong, the two kingdoms that Ahaz fears will be destroyed.
This is the first crystal clear prophecy in the Old Testament about Christ. It has a further redemptive aspect to it because Ahaz sacrificed his own children. Here, Ahaz is being told about the importance of a future child. In fact, according to Matthew 1:7, Jesus is a descendant of King Ahaz.
Isaiah will have more to say about Immanuel, but first he tells Ahaz about the Assyrian army and that it will usher in an era of peace for the southern kingdom. This second portion of the prophecy was probably more in line with what Ahaz wanted or expected to hear.
The text is silent as to the reaction of Ahaz to any of this. The portion from 2 Kings stated that he plundered the temple of gold to buy an alliance with the Assyrian army. So, it does not look like he walked away from this encounter with Isaiah with a renewed faith in God. Rather, it seems quite the opposite. If anything, it seems like he may have been inspired by Isaiah for a good solution to his political problems. However, instead of relying on God to fulfill the prophecy, he takes initiative to plunder the temple and to buy an alliance with the Assyrians.
I also wonder if God's choice in using the Assyrians at this point in history had anything to do with their repentance after encountering Jonah.
The reign of Ahaz (2 Chronicles 28)
2 Chronicles 28 fills in some more details of the reign of Ahaz. Verse 3 suggests that the sacrifice of his children in the fire occurred in the valley of Ben Himnon and not in the shrines of the high places.
Child sacrifice is frightening on many levels. But another detail to consider is that these children are the descendants of King David. Hence, they would also be the relatives of Jesus. Against this context, Isaiah's first message of King Ahaz takes on even more significance.
This chapter also suggests that these religious practices were the spiritual reason that God allowed/used the northern kingdom and the Arameans to attack the southern kingdom.
The Arameans took many people of Judah captive and took them back to Damascus. We know that the Assyrians will do the same to the entire city of Damascus, so we have our first of people in the southern kingdom being taken away. However, once in the Assyrian empire, the people become completely lost to history. So, we have a portion of Judah who is now "lost".
The army of the northern kingdom takes many captives from the southern kingdom as well. This time though, God intervenes with a prophet Oded who convinces them to release their captives or be cursed by God. It works and they release them. The dialogue shows some recognition on the part of the soldiers from the north that they should not make God even more angry than God already is.
Wednesday, June 13, 2012
Micah's warning to Samaria and Jerusalem (Micah 1)
Meanwhile, God raises another prophet, Micah, who has a prophetic ministry concurrent to Isaiah. We do not know much of Micah's backstory like we do with Isaiah. But Micah received a number of visions of the future during the reigns of Jotham, Ahaz, and Hezekiah. The visions described in Micah 1 highlight the oncoming sorrow in both Samaria and Jerusalem. God is not happy with the situations in both the northern and southern kingdoms and will use the enemies of Israel to unleash a torrent of sorrows.
Micah tells the people in Jerusalem are told to weep and mourn for their children. Micah does not tell them to repent in chapter 1, just mourn.
But hey, if the king is sacrificing his own children. what does that say about the rest of the nation?
Isaiah's message to Ahaz (Isaiah 8)
Meanwhile, back in Jerusalem...while the armies of the Arameans and the northern kingdom lay siege to Jerusalem, God tells Isaiah to speak with Ahaz. God even tells Isaiah where to find Ahaz outside of the palace.
As far as we can tell, this was the first public appearance of Isaiah as prophet after an angel touched his lips with a hot coal. Since that happened in Isaiah 6, this suggests a chronological connection so it may have happened immediately after.
Isaiah tells Ahaz that the siege against Jerusalem will fail and that God will not allow the northern Israelite kingdom and the Arameans to divide up Judah. God also states that Ephraim will be shattered as a people within 65 years.
God tells Ahaz that he should stand firm in his faith or he will not stand at all. This seems to be a clear warning to Ahaz to spiritually clean himself up. Given that Ahaz sacrificed his own children to local gods, there is a lot of room for growth.
God asks Ahaz what sign he would like to know that he will be delivered from the siege, whether it be in highest heights or the deepest lows. In essence, God is asking Ahaz what miracle he would like. This is a huge invitation by God and shows a tremendous amount of mercy. God has not given on Ahaz.
However, Ahaz actually refuses the deal and he states that he will not test God. So, it seems that Ahaz might have given up on God.
Isaiah gets mad and since Ahaz did not request a sign, Isaiah prophesies one anyway. Of course, according to Christian theology, the sign of proof will take place far into the future long after both the Arameans and the northern kingdom are destroyed. But I don't think that mattered. Isaiah predicts something very powerful.
Isaiah's sign to Ahaz - a male child will be born of a virgin mother. He will be called Immanuel. Before the child can choose right or wrong, the two kingdoms that Ahaz fears will be destroyed.
This is the first crystal clear prophecy in the Old Testament about Christ. It has a further redemptive aspect to it because Ahaz sacrificed his own children. Here, Ahaz is being told about the importance of a future child. In fact, according to Matthew 1:7, Jesus is a descendant of King Ahaz.
Isaiah will have more to say about Immanuel, but first he tells Ahaz about the Assyrian army and that it will usher in an era of peace for the southern kingdom. This second portion of the prophecy was probably more in line with what Ahaz wanted or expected to hear.
The text is silent as to the reaction of Ahaz to any of this. The portion from 2 Kings stated that he plundered the temple of gold to buy an alliance with the Assyrian army. So, it does not look like he walked away from this encounter with Isaiah with a renewed faith in God. Rather, it seems quite the opposite. If anything, it seems like he may have been inspired by Isaiah for a good solution to his political problems. However, instead of relying on God to fulfill the prophecy, he takes initiative to plunder the temple and to buy an alliance with the Assyrians.
I also wonder if God's choice in using the Assyrians at this point in history had anything to do with their repentance after encountering Jonah.
Jotham and Ahaz
Jotham-Ahaz (southern kingdom, Davidic dynasty)
Jotham
(2 Kings 15:32-38; 2 Chronicles 27)
Jotham was the son of the king (Uzziah) who went into the temple and was struck by leprosy. Uzziah was then confined to a room and Jotham took on many administrative functions, almost like a co-monarchy.
In a weird way, it was almost refreshing to see a king so zealous for God that he went into the temple. It was refreshing because in the time since devolution, the northern kingdom had exclusively bad kings with the exception of Jehu. Because of this, the northern kingdom is heading for total annihilation. Likewise, at this same time, prophets are emerging and warning the northern kingdom to change or else the end will come.
After Uzziah died, Jotham became official king of Judah. He reigned for 16 years. He did what was pleasing to God, although he did not destroy the pagan shrines nor stop the sacrifices. The presence of the shrines and sacrifices to other gods is frequently mentioned in these sections. I suspect that part of the reason was because human sacrifice was involved. It also highlights the religious practice of the people in general. If the shrines are up, then the population is worshiping at them.
The most notable things about Jotham's reign was that he directed some construction projects in the kingdom and he conquered the Ammonites who paid an annual tribute to Jerusalem. Again, the boundaries of the empire are being restored.
Ahaz
After Jotham died, his son Ahaz became king. Ahaz seems to be the worst king of the southern kingdom thus far. He worshiped other gods in the shrines. He even sacrificed his own children in the fire. This may have been what the local people were doing at all these other shrines and why it was pointed out.
This is a marked contrast to his grandfather Uzziah who was so zealous for God that he entered the temple. Likewise, his father Jotham was pleasing to God.
Meanwhile, king Pekah of Israel allied itself with the king of Aram and attacked Jerusalem. They could not take the city.
Where other kings sought God for help during invasions, Ahaz seeks the Assyrians. To make things worse for Ahaz, he pillages the gold from the temple, pledges himself as a vassal to the king of the Assyrians, and gives it the gold to the king of Assyria. The Assyrians come and attack the Arameans, take Damascus and cart the people off for assimilation into the Assyrian empire.
A longtime foe, the Arameans, is now destroyed. However, a new foe, the Assyrians, is on the warpath.
Similarly, the political situation parallels the religious one. Where the empire grew under Jotham's reign, the empire is now a vassal state to a much larger empire, the Assyrians.
2 Chronicles 28 fills in some more details of the reign of Ahaz. Verse 3 suggests that the sacrifice of his children in the fire occurred in the valley of Ben Himnon and not in the shrines of the high places.
Child sacrifice is frightening on many levels. But another detail to consider is that these children are the descendants of King David. Hence, they would also be the relatives of Jesus. Against this context, Isaiah's first message of King Ahaz takes on even more significance.
This chapter also suggests that these religious practices were the spiritual reason that God allowed/used the northern kingdom and the Arameans to attack the southern kingdom.
The Arameans took many people of Judah captive and took them back to Damascus. We know that the Assyrians will do the same to the entire city of Damascus, so we have our first of people in the southern kingdom being taken away. However, once in the Assyrian empire, the people become completely lost to history. So, we have a portion of Judah who is now "lost".
The army of the northern kingdom takes many captives from the southern kingdom as well. This time though, God intervenes with a prophet Oded who convinces them to release their captives or be cursed by God. It works and they release them. The dialogue shows some recognition on the part of the soldiers from the north that they should not make God even more angry than God already is.
Monday, June 11, 2012
A new prophet emerges (Isaiah 6)
Meanwhile, in the southern kingdom, a priest is tending to the temple during the year that king Uzziah of Judah died. Suddenly, he sees a vision of God, 6-winged seraphim, and the robe of God fills the temple. The 6-winged seraphim use two wings to cover their faces, two wings to cover their feet, and two wings to fly.
The man trembles and feels unworthy to see what is before him.
One of the seraphim picks up a burning coal from the altar and flies to the priest. He touches the coal to the priest's lips, cleansing it so he may speak for God.
Thus begins the ministry of Isaiah the prophet. He will have a lot to say.
A quick succession of northern kings (2 Kings 15)
Jeroboam II - Zechariah (end of Jehu's mini-dynasty)
Shallum
Menahem - Pekahiah
Pekah
Hoshea
Zechariah became king after Jeroboam II died. He did evil in God's sight and reigned only 6 months before being assassinated in a coup d'état. He was the fourth generation of descendants after Jehu and his reign fulfilled God's promise to Jehu.
Shallum is the man who assassinated Zechariah and became king. He reigned one month before being assassinated by Menahem, who became the next king.
Menahem reigned for 10 years and did evil in God's sight. He massacred the civilian population at Tirzah and ripped open the stomachs of pregnant women. Previously, such war atrocities had been done by foreign invaders. Here, an Israelite king is doing it.
The king of Assyria invaded the northern kingdom but Menahem bought him off with silver. Menahem levied heavy taxes to pay off the Assyrians for them to withdraw the invasion.
His son Pekahiah became king after Menahem died. Pekahiah did evil in God's sight, ruled for 2 years, and was killed in a coup d'état by the commander of his army, Pekah.
Pekah reigned for 20 years and he did evil in God's sight. During his reign, the Assyrian army returned. This time, they captured a number of towns and took the population into exile in their empire. Here, we have the warnings of Amos starting to be fulfilled - Israelites being taken into exile. However, one the Israelites disappear as captives into the Assyrian empire, they lost their cultural identity and become lost to history.
Amos' warning also contained a promise that the people could escape invasion exile if they repented. The rest of the northern kingdom is still intact, but will they repent now that Amos' prophecy is starting to come true?
Meanwhile, Hoshea assassinates Pekah and became king.
Sunday, June 10, 2012
The Book of Amos
Amos was a shepherd who lived in Judah. He received a series of visions during the reign of king Jeroboam II of the northern kingdom and king Uzziah of the southern kingdom.
At least chronologically, he is the first prophet who's Biblical record is principally an apocalyptic writing. There were other prophets, like Elijah and Elisha, who were associated with major miracles as they pronounced judgment.
Amos' ministry was principally to pronounce the judgment of God. If anything, God has given up on trying to miraculous demonstrations of power to convince the people to turn back to him. No, that did not work.
This ministry is similar to Jonah. But there are two major differences between Jonah and Amos. First, Jonah's prophecy was directed solely to the people of Nineveh, enemies of Israel. The book of Amos covers God's judgment on Israel's neighbors, but mostly focuses on Israel itself.
Likewise, the book of Jonah primarily focuses on what Jonah did with the message - he ran away. In contrast, Amos largely focuses on the receipt and interpretation of the message itself.
Later in the book, we find Amos in Bethel. So, it sounds like Amos went from Judah north to Bethel where he proclaimed God's judgment. I will explain the significance of Bethel later.
God's message
The first judgments in the book of Amos are against Israel's neighbors and enemies. The Edomites, Philistines, Arameans, Ammonites, Moabites, and the city of Tyre each have a judgment of God.
Intriguingly, it says that God will send down fire to smite their walls and cities. It is easy to picture a Sodom and Gomorrah type destruction, but it is not clear how literal we should take that either. Even if literal, the fire of God's judgment could come from invading armies setting fire to buildings. Or, it could be a spiritual fire that does not necessarily manifest in actual fire that leaves the place spiritually vulnerable to destruction from anything else.
One notable neighbor is absent from the list of calamities - the people of Nineveh/Assyria. It could be because they are repenting from Jonah's message or because God plans to use them to fulfill some of these judgments.
The people of Judah do not escape this either. God's fire will destroy all the fortifications of Judah.
However, the primary focus on Amos' message is the northern kingdom. God is angry that they have forsaken vast sections of the Mosiac law and worship idols at Bethel. Bethel was one of the two places that Jeroboam I had placed golden calves to prevent his people from going to Jerusalem to worship at the temple. At the time, Jeroboam had said that this was the god that brought them out of Egypt. Likewise, God had sent a prophet who proclaimed that the altar of Bethel would be destroyed by a descendant of David.
The judgment of Amos refers to Bethel and the worship of idols on a number of occasions. The description of Amos makes it sound like the grain offerings and sacrifices required by the Mosiac law that they should do in Jerusalem were brought to the golden calf at Bethel.
Nevertheless, God offers a chance for repentance. Otherwise, the day is coming when they will taken as exiles to a "land east of Damascus" (5:27). We know from history it is the Assyrians that do this. Part of the way the Assyrians subjugated people they conquered was to relocate them within their empire.
The end of the book describes specific visions that Amos received and his reaction to them. First was a swarm of locusts that ate every green plant in Israel. Amos begs for God's forgiveness on behalf of Israel and pleads to God to not do this. God relents and says "I will not do this."
Second, a great fire comes and consumes Israel. Amos again pleads to God and God relents from this plan.
Third, Amos sees God testing Israel with a plumb line to determine if it is still straight. God does not relent from this plan and God will test Israel. In particular, the shrines and temples will be destroyed and king Jeroboam II will die.
This vision makes its way to Jeroboam and Amos is accused of hatching a plot against the reigning monarch. Amaziah, the priest of Bethel, tells Amos to go back to Judah. If Amaziah was priest of Bethel, then he probably was a priest of the golden calves set up by Jeroboam I. Amos then proclaims a specific prophecy on Amaziah. Specifically, Amaziah's wife will become a prostitute, his children will die, and he will did in exile.
Amos then received a fourth vision of ripe fruit. The interpretation was the Israel was ripe for punishment. God also plans to do famine of speaking to Israel. People will recognize the dearth of God's word, look for it, but not be able to find it.
The final vision is God destroying the Temple. In the context of the rest of the book, it sounds it could be temple at Bethel housing the golden calf. But it is a little nebulous but it probably refer s to the temple of Jerusalem.
This is further supported because the book concludes with a restoration of the house of David and bringing the people of Israel back from exile. We know from history that this happened explicitly with the people of Judah after the Babylonian captivity. However, an unrecorded return from exile could have happened with the "Lost 10 Tribes". The conclusion of Amos gives some indication that might have been on God's mind.
Friday, June 8, 2012
Jonah
One day, God told Jonah to go to Nineveh that God plans to destroy the city. God does not make this conditional or that God will retract it if Nineveh repents.
Nineveh is the capital city of the Assyrian Empire. At this time in history, the Assyrian Empire was very aggressive and brutal. Eventually, they will destroy the northern kingdom of Israel. Nineveh corresponds today with the city of Mosul in northern Iraq.
Jonah knows the reputation of the Assyrians. He might even have an inkling or a prophecy that it would be the Assyrians that destroy Israel unless Israel repents. For after all, Elisha foresaw Hazeal's future war atrocities against Israel before Hazeal was even king of Aram. Likewise, they are the major aggressive empire of the day so it would be an easy connection to make.
Jonah disobeys God and instead hops on a boat in the Mediterranean. We find out later that Jonah even tells the crew that he is running from God.
We do not know why Jonah jumped on the boat. To Jonah, God destroying Ninevah is good news. That might save Israel. The instruction did not include a possible retraction if they repent. If anything, it would be good news to go and watch Nineveh be destroyed. We don't know how God wanted to destroy it, perhaps by fire from heaven like Sodom and Gomorrah or even by war.
On the boat, a mighty storm tosses the boat and the sailers fear for their lives. Meanwhile, Jonah is found sleeping. The captain wakes him up and tells him to pray to his god that the storm might cease.
The storm does not abate, so they cast lots to see who is responsible for this. The lot falls on Jonah who explains that his god is God of the land and sea and he requests to be thrown overboard. The other crew do not immediately do this, but eventually they do. The storm immediately stops and the crew members become worshippers of God. A giant fish comes and swallows Jonah and keeps him in its belly for "three days and three nights". In the fish, Jonah makes a prayer in which he likes his situation to death and salvation before the fish spits him on dry land.
There are a number of parallels in the ministry of Christ just in the ocean scene alone. First, Christ was found sleeping below deck during a storm that scared everyone else on the boat. Second, Christ rebuke the storm and it ceased immediately, just as how this storm ceased. Third, Christ alludes to Jonah being in the belly of the fish for three days and three nights while discussing his death and resurrection. Taking death and deliverance further, Jonah's prayer in the fish speaks of death and how he was already redeemed from God. Finally, I think the story foreshadows a central New Testament theme of the Gospel to the Gentiles, as the crew members became worshippers of God.
At this point, Jonah is the disobedient prophet. We have seen two other similar situations thus far, both ended worse for the disobedient prophet. Moses was forbidden to see the promised land for striking the rock in disobedience to God, to say nothing about being almost killed because his kids were not circumcised. Likewise, the nameless prophet who was not allowed to eat or drink during his mission who was killed immediately by a lion because he was tricked into eating and drinking.
Here, Jonah's disobedience from God is even worse than those two incidents. It was premeditated, he went far out of his way, and involved other people. But yet, God not only saved his life, but used the occasion to bring the other crew members to God. Further, Christ redeems Jonah's story further by specifically referencing it with regard to the resurrection.
So, was Jonah actually in the belly of fish for three literal days and three literal nights, i.e., 72 hours? It might not be, for the events of the crucifixion of Christ happened on Friday but Christ first appeared to Mary on Sunday morning.
Back to the story, Jonah heads to Nineveh and tells them that God will destroy the city in 40 days. God did not actually state the 40 day deadline.
This spurns the people to repentance and God decides not to destroy the city. Jonah is very angry and now he wants to die. Jonah watches the city from outside and overnight a plant blooms next to him and gives Jonah shade. He becomes happy again. Overnight again, a worm kills the plant and Jonah is not only saddened by the loss of the plant, but must face a scorching sun without shade. He wants to die again.
God points out to Jonah that Jonah was more sad about the loss of the plant than the potential loss of 120,000 people that would have happened had God destroyed the city. That is where the text of the story ends.
Again, this foreshadows the Gospel to the Gentiles message of the New Testament as well. Here, God is specifically reaching out to the Gentiles. God might also be planning the seeds for his work to continue when these same people conquer northern kingdom. Or, God might be trying to get the Assyrian empire to partner with Israel as representatives of God on earth.
Also, just in terms of numbers and effectiveness, Jonah was an extremely effective evangelist. Just one trip to Nineveh spurned the capital city of a major Near East empire to repentance almost overnight.
Thursday, June 7, 2012
Uzziah, king of Judah (2 Kings 15:1-7; 2 Chronicles 26)
Uzziah was the son of Amasiah and he began his reign at 16 years old. He had a long reign of 52 years and mostly did what was pleasing to God.
Uzziah sought God's guidance through another Zechariah. Zechariah instructed Uzziah with divine visions.
He fought wars with and defeated the Philistines, Arabs, and Meunites. The Meunites paid him an annual tribute, so the empire of southern kingdom is growing.
He did many public works projects around Jerusalem, including increasing it's fortifications and water supplies.
There was one major blight on his reign. He became proud and although he eagerly sought God, it crossed a line. He entered the inner sanctuary of the temple and burned incense. The high priest and 80 other priests challenged him and told him to leave because he was not a Levite. Uzziah was still holding an incense burner when a spot of leprosy appeared on his forehead. He ran out, but the leprosy remained. He was confined to an isolated room for the rest of his life.
This effectively incapacitated him so his son Jotham took over governorship of the country.
It is sad that he had good reign for a long time and one mistake ruined it. But that said, violating God's ceremonial instructions was a big deal. He actually got off lucky. The sons of Aaron, the first high priest, were struck with a fireball when they violated the rules. Likewise, Eli (Samuel's mentor) lost his legacy as high priest because his kids abused their access to the Tabernacle and Eli did nothing.
There was strict access to God and even the king could not violate it, even if he eagerly sought God.
Wednesday, June 6, 2012
Amaziah, king of Judah (2 Kings 14; 2 Chronicles 25)
Amaziah followed God, but not wholeheartedly. The text likens him to his father Joash and not David.
He executes the people who assassinated his father, Joash. However, he did not kill their children out of respect for Mosiac law. This would indicate Mosiac law is being followed to some degree in the land.
He conducted a military census and then hires mercenaries form the northern kingdom. However, unlike David, God does not get mad at the military census, but rather it is the mercenaries from the northern kingdom that are the problem. A prophet advises him to dismiss them because God is not with the northern kingdom. Amaziah dismisses them, but is disappointed with the lost money since the mercenaries were paid. The same prophet advises Amaziah that God can give him more money.
The mercenaries go back to the northern kingdom are angered by their dismissal. They actually conduct raids in the border towns.
Amaziah had important victories over Edom. However, he brought back the idols of the Edomites and began worshipping them. It is amazing how often that happens in these stories. If the gods of the Edomites did not save or protect them from conquest, what is the incentive the people of Judah to worship them?
God is of course angered by this. God sends a prophet to warn Amaziah. Amaziah threatens to kill the prophet. The prophet then says that God will destroy Amaziah for turning his back on God and not heeding the prophet's advice.
The next thing that appears in the text is that Amaziah wants to start a war with the northern kingdom. He even sends Jehoash a letter stating as such. The army of Jehoash defeats the army of Amaziah.
So, why did this happen? There was no indication in the text of hostilities between the northern and southern kingdom, so it seems kind of out of the blue. Likewise, the king of Aram seems to be a bigger threat to either of them.
That said, there had been raids from the northern mercenaries and it seems that Jehoash did nothing to stop them. However, the hostile letter comes right after Amaziah's worship of Edomite idols and the warning by the prophet. So, I would think they are connected. We have seen God inspiring kings to make disastrous invasions before once they rejected God. The best example was Ahab and the warning by Micah when Jehosophat asked for a prophet of God. Although the text is not clear as to why Amaziah wants to fight with Jehoash, this may have been something similar.
Amaziah loses the battle and Jerusalem is plundered. Amaziah is not killed in the battle, but rather dies year later at the hands of other assassins.
Subscribe to:
Posts (Atom)