“It is just here that we all tend to go astray. Although we have the open Bible before us we still tend to base our ideas of doctrine on our own thoughts instead of on the Bible. The Bible always starts with God the Father; and we must not start anywhere else, or with anyone else. The Bible is, ultimately, the revelation and the record and the explanation of what God has done for the salvation of man. The Bible is the revelation of God’s gracious purpose towards a world of sinful man; it claims to be such, and the revelation is in its every book. This is what accounts for its extraordinary unity. Its controlling theme is what God has done, what God has promised to do, what God began to do, what God has actually done, what He is going to do, and the amazing outcome of it all. And that is precisely what the Apostle is doing in this section of our Epistle. He is not giving expression to his own theories or ideas, but writing about what God has revealed to him.” —D. Martyn Lloyd-Jones, God’s Ultimate Purpose, (Baker Book House, 1979) pp. 40, 41
Concerning the Ammonites. Thus says the LORD: “Has Israel no sons? Has he no heir? Why then has Milcom dispossessed Gad, and his people settled in its cities? Therefore, behold, the days are coming, declares the LORD, when I will cause the battle cry to be heard against Rabbah of the Ammonites; it shall become a desolate mound, and its villages shall be burned with fire; then Israel shall dispossess those who dispossessed him, says the LORD. —Jeremiah 49:1–2
When unpacking the oracles against the nations (Jeremiah 46–51) it is critical to realize that they come vacuum sealed. Though judgment has been delivered to these nations, it hasn’t been fully unpacked. Jesus adds water to all the Old Testament and in Him, it swells substantially. He fulfills them. In Him, they reach their full. In Him, that fullness is filled to the brim. On the day of His return and forever thereafter I’m certain we will be in awe of how much God packed into so small a space. The oracles against the nations are compressed files. Jesus unzips them. In Jesus we will find that each these bytes communicate terabytes of information.
These oracles do come with fences but the fences are temporary. They are not simply meant to contain a judgment, but communicate the judgment. Note how dissolvable these fences are in Jeremiah 25:15–32, which in the Septuagint (an ancient Greek translation of the Old Testament) serve as the conclusion to the oracles against the nations.
“Thus the LORD, the God of Israel, said to me: ‘Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it. They shall drink and stagger and be crazed because of the sword that I am sending among them.’ So I took the cup from the LORD’s hand, and made all the nations to whom the LORD sent me drink it: Jerusalem and the cities of Judah, its kings and officials, to make them a desolation and a waste, a hissing and a curse, as at this day; Pharaoh king of Egypt, his servants, his officials, all his people, and all the mixed tribes among them; all the kings of the land of Uz and all the kings of the land of the Philistines (Ashkelon, Gaza, Ekron, and the remnant of Ashdod); Edom, Moab, and the sons of Ammon; all the kings of Tyre, all the kings of Sidon, and the kings of the coastland across the sea; Dedan, Tema, Buz, and all who cut the corners of their hair; all the kings of Arabia and all the kings of the mixed tribes who dwell in the desert; all the kings of Zimri, all the kings of Elam, and all the kings of Media; all the kings of the north, far and near, one after another, and all the kingdoms of the world that are on the face of the earth. And after them the king of Babylon shall drink. ‘Then you shall say to them, “Thus says the LORD of hosts, the God of Israel: Drink, be drunk and vomit, fall and rise no more, because of the sword that I am sending among you.” And if they refuse to accept the cup from your hand to drink, then you shall say to them, ‘Thus says the LORD of hosts: You must drink! For behold, I begin to work disaster at the city that is called by my name, and shall you go unpunished? You shall not go unpunished, for I am summoning a sword against all the inhabitants of the earth, declares the LORD of hosts.’ You, therefore, shall prophesy against them all these words, and say to them: “The LORD will roar from on high, and from his holy habitation utter his voice; he will roar mightily against his fold, and shout, like those who tread grapes, against all the inhabitants of the earth. The clamor will resound to the ends of the earth, for the LORD has an indictment against the nations; he is entering into judgment with all flesh, and the wicked he will put to the sword, declares the LORD.” Thus says the LORD of hosts: Behold, disaster is going forth from nation to nation, and a great tempest is stirring from the farthest parts of the earth !” (emphases mine).
While the fences are up, this “all the earth” language is an understandable use of hyperbole, not to exaggerate but to communicate. Still, can’t you also see that these fences will one day come down such that the hyperbole will then be an understatement? When Jesus baptizes the world in the fire of judgment these fences will dissolve. Even so, we look to the past fences to get some idea of the shape of the future. By this, the future doesn’t become hazy, but clear.
For instance, Ammon is indicted for possessing the land Yahweh allotted to Israel. Despite appearances, His people are not without an heir. Though the northern tribes, including Gad, were largely assimilated and absorbed but he alien cultures to which they were driven by Assyria long before this prophecy, this land is not up for grabs. This same indictment is brought against all these nations (cf. Jeremiah 10:25; 12:10–14). So in the judgment of the nations a promise of salvation is being made to God’s people. They will dispossess those who dispossessed them. But who are these heirs? I’m simply going to leave you with some New Testament unpacking and I think you can begin to see all that was tied up in these Old Testament prophecies.
“Blessed are the meek, for they shall inherit the earth” (Matthew 5:5).
“For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith” (Romans 4:13).
“The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:16–17).
“For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. Therefore do not throw away your confidence, which has a great reward” (Hebrews 10:34–35).
“Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1 Peter 1:3–5).
See? Big promises. Little boxes.
“For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope” (Jeremiah 29:11).
“Call to me and I will answer you, and will tell you great and hidden things that you have not known” (Jeremiah 33:3)
A critical rule in Biblical hermeneutics (the art of interpreting a text), is that Scripture interprets Scripture. But there is a perversion of this rule that can go horridly wrong. When one uses a bad interpretation of one Scripture to interpret another two negatives don’t make a positive. Interpretation works more like addition than multiplication here. Applying a good rule poorly doesn’t fix or justify incompetence. Using the right tool is not the same as using the tool rightly.
If one is assembling a table from Ikea, misidentifying one piece may lead to misidentifying another. The first instance may seem to work, and so you’re oblivious that anything is amiss. With the second part you may recognize a problem. Hammering harder isn’t the solution; repentance, that is, disassembling and starting over is. But sometimes a man is so deep in and his pride so great, that hammer away we do.
A self-intoxicated interpretation of Jeremiah 29:11 is bad enough, but mix it with Jeremiah 33:3, and you’ve got some stout poison. “God has great plans for you. Call out to Him and He will reveal them.” Now a mystical element has been added. In the first, you make God to be your concierge. In the second, you become a prophet. This is why, unlike the prophets of old, all the revelation you “receive” from God centers on you. These hidden things are indeed identical to the future and hope of Jeremiah 29, the problem is, when A = B, if A ≠ 2, though you say it does, then B ≠ 2 either. Erase your work. Start over.
Deuteronomy 29:11 tells us that the secret things belong to God, whereas the revealed things belong to the people fo God that they may do them. John is worried about whether he should marry Jill or Jane, so he cries out to God. But what John should worry about are the revealed things. If neither Jill nor Jane is a Christian, or if he is dating them both at the same time, then it is not marriage, but repentance that is God’s will. No mystical speculation is needed. Obedience is. God has shouted in His word, but we’re crying out for whispers.
Sometimes what is hidden is revealed. Sometimes God makes his plans known. But such revelation concerns the major plot line, not minor characters like ourselves, at least not directly. Rather than the shout, “This is my beloved Son with whom I am well pleased,” we’d rather hear a whisper about what career would be most fulfilling and blessed.
The great and hidden things here concern revelation. They concern the redemption and restoration of God’s people. They concern the righteous Branch springing up from David. They concern the “coming days.” They concern the new covenant. These hidden things are the mystery that Paul says has not been revealed to the church (Ephesians 3:1–12; Colossians 1:25–27; 2:2–3).
God’s revelation is always mediated. He raises up apostles and prophets. But we want God to speak to us and about us. God, in mercy, speaks far better. He spoke to the prophets and the apostles about Jesus for us.
The proper appropriation of the command given to Jeremiah then is secondary and derivative. It isn’t unmediated revelation of great and hidden things that we should seek, but illumination of the prophetic and apostolic word—the mystery that has reached its fulfillment in Christ.
“But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written, ‘What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him’— these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ” (1 Corinthians 2:7–16).
Meridian Church · Jeremiah 33:1–26 || Great and Hidden Things in the Righteous Branch || Josh King
“The word that came to Jeremiah from the LORD: ‘Hear the words of this covenant, and speak to the men of Judah and the inhabitants of Jerusalem. You shall say to them, Thus says the LORD, the God of Israel: Cursed be the man who does not hear the words of this covenant that I commanded your fathers when I brought them out of the land of Egypt, from the iron furnace, saying, Listen to my voice, and do all that I command you. So shall you be my people, and I will be your God, that I may confirm the oath that I swore to your fathers, to give them a land flowing with milk and honey, as at this day.’ Then I answered, ‘So be it, LORD'” (Jeremiah 11:1–5)
Covenant theologians of various stripes alike agree that there is both continuity and discontinuity as we move from the Old Covenant to the New. It’s my contention that whereas my presbyterian friends get too crazy with the glue, we reformed baptists play a bit wild with the scissors at times. Even so, I believe credobaptist covenant theologians are more mature with their scissors than their paedobaptist counterparts are with the glue.
These are important matters but they pale in significance compared to a far more deadly hermeneutic of continuity and discontinuity—one of personal convenience. If you only see the stream flowing where you’re thirsty, and always damned up where you desire no flooding, I’m afraid you’ve drifted from the truth. If you only see continuity where it benefits you, and discontinuity where it could harm you, beware, because you’re probably off on both counts.
If you read a text like Jeremiah 11:1–17 and think, “Phew! I’m glad I’m not under the Old Covenant.” because this would be bad news for your idols, then you’re not grateful, but an ingrate. We should indeed be ecstatic that we live on the fulfilled side of the promises, but not that kind of happy. If you think that because you’ve heard the gospel, you need not hear the law, then I’m afraid you’ve heard neither the Old nor the New Covenant. If your concept of liberty involves liberty to sin, you’re not free. You’re still in bondage.
If you think the dark warnings and curses of the Old Testament have no application to you simply because the Son has risen, I’d advise you to listen to the New Testament and then take another listen to the Old.
“Therefore we must pay much closer attention to what we have heard, lest we drift away from it. For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard…” (Hebrews 2:1–3, emphasis mine).
“Therefore, as the Holy Spirit says, ‘Today, if you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness, where your fathers put me to the test and saw my works for forty years. Therefore I was provoked with that generation, and said, “They always go astray in their heart; they have not known my ways.” As I swore in my wrath, “They shall not enter my rest.” ’ Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end” (Hebrews 3:1–6, emphasis mine).
The Bible is moody, in a perfect way, and you need to know what sets off the mood swing. Sentences have moods. In the original language 1 Peter 1:3–12 is a single elephantine sentence. Some sentences really should run on. Clarity, brevity, and simplicity are virtues, but sometimes the subject is too grand to distill. Sometimes the matter really is that complex, deep, and wondrous. When we enter into salvation in all it’s fullness, I believe such run-on sentences of praise will be commonplace.
This whopping sentence is in the indicative mood. It indicates. It simply states the facts. But this is no stoic, “just the facts, ma’am.” This is good news. This is the gospel.
Following this hefty sentence are three lightweight ones in vv. 13–17. These sentences are in the imperative mood. They command. But the mood of this mood is still joyful.
When the Bible changes moods, you shouldn’t. For this to happen, it is essential that you see how the imperative and the indicative relate. A “therefore” lies between them. One mood produces the other, and it should always be the indicative first. The imperatives follow the indicative.
This is always the case for God’s people. Covenant, promise, and redemption came before Sinai. When God gave the law he prefaced it saying, “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me.” Here you have the same two kinds of sentences and the same “therefore” is implicitly understood to lie between them.
As the commands of God are planted in the soil of God’s grace, they are a tree of life. Try to plant them somewhere else, and you’ll only get poison apples.
Sinner, if your life has been nothing but one long stuttering incomplete imperative sentence, hear this gospel exclamation. What you cannot do, Christ did. He kept the law and bore the wrath of God for sinners so that all who trust in Him might have their sins removed and His righteousness imputed to them. If the Spirit takes that sentence deep into your soul and causes you to be born again, then you’ll find that your mood has changed, a mood that loves all the moods of the Scriptures.
We’re so vain.
God has written the hymnary of humanity and it has parts. Unfortunately, we don’t know how to sing parts anymore. But the problem is much worse than ignorance or a lack of musicality. Discontent to remain a member of the choir, we insist on a solo part.
Thus it is that we can’t read God’s music—the psalms. We think we’re speaking when we’re being spoken to. Likewise, we think we’re being spoken to when we are to be singing. We sing the wrong parts and we fail to sing the right ones. We sing the solo and fail to sing the choir’s chorus. When we read the psalms, we fail to make individual and communal distinctions and identifications. Who is the individual? Who is the group? When we do make distinctions, we invert them. To top it off, we’re so self-centered, we don’t even realize it—“of course this lyric must be about me.” We too easily identify with David as a king.
Read the 20th Psalm. Did you hear blessings being spoken to you or did you hear yourself blessing someone? In this psalm, the people pronounce blessings on David as He goes out to battle, knowing that Israel’s welfare is found in him. Save the solo part in verse 7, this is a song of the people for their king.
In Christ we have a King, not whom we bless, but who is blessed. He doesn’t need our blessing, this blessing is on Him. And so it is that we can be all the more confident exclaiming:
Some trust in chariots and some in horses,
but we trust in the name of the LORD our God.
They collapse and fall,
but we rise and stand upright.
Make the Psalms all about you, and any “confidence” you sing with is a display of arrogance. Sing with humility, and you may belt this psalm out with true confidence. Your King is blessed. Your King is heard. His victory is established. Let us shout over His salvation!
“At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison.” —Colossians 4:3 (ESV)
Paul’s “open door” has been installed in many churches incorrectly. This phrase has been hijacked in an attempt to sanctify a horrid way to seek God’s will. In his excellent little book, Just Do Something, Kevin DeYoung quotes a Lark New satire piece,
TUPELO — Walter Houston, described by family members as a devoted Christian, died Monday after waiting 70 years for God to give him clear direction about what to do with his life.
‘He hung around the house and prayed a lot, but just never got that confirmation,’ his wife Ruby said. ‘Sometimes he thought he heard God’s voice, but then he wouldn’t be sure, and he’d start the process all over again.’
Houston, she says, never really figured out what his life was about, but felt content to pray continuously about what he might do for the Lord. Whenever he was about to take action, he would pull back ‘because he didn’t want to disappoint God or go against him in any way,’ Ruby says. ‘He was very sensitive to always remain in God’s will. That was primary to him.’
Friends say they liked Walter though he seemed not to capitalize on his talents.
‘Walter had a number of skills he never got around to using,’ says longtime friend Timothy Burns. ‘He worked very well with wood and had a storyteller side to him, too. I always told him, ‘“Take a risk. Try something new if you’re not happy,” but he was too afraid of letting the Lord down.’
To his credit, they say, Houston, who worked mostly as a handyman, was able to pay off the mortgage on the couple’s modest home.
Do you know how Paul found open doors? He prayerfully tried a bunch of handles. When one opened, he went through.
What are the open doors Paul asks for? Opportunity for the gospel, to declare the mystery of Christ. Upon returning to Antioch following his first missionary journey, we read that, “when they arrived and gathered the church together, they declared all that God had done with them, and how he had opened a door of faith to the Gentiles (Acts 14:27).” The open door for the word then isn’t just the opportunity to declare the gospel, but receptivity to believe the gospel. Listen to the same truth in different garb. In Acts 11 Peter reports of this same open door of faith for the Gentiles. When the church “heard these things they fell silent. And they glorified God, saying, ‘Then to the Gentiles also God has granted repentance that leads to life.’ ” (Acts 11:18)
Paul desires prayer because He knows the work is the Lord’s. All opportunity and all receptivity for the gospel are gifts from God’s hand. Paul isn’t asking for prayer so that he might know who to marry, where to go to school, or what job to take. Paul’s personal request isn’t that personal at all. Paul doesn’t ask for an open door for himself, but for the gospel.
Why is Paul’s door installed incorrectly in so many churches? Because we are idolatrously bent in on ourselves. The crooked can’t hang straight doors.
While some are repulsed by the command for a wife to submit to her husband, many ignore the command for slaves to obey their masters. They’d rather act like it’s not there, like dust quickly brushed under the rug as the guests approach. We wear the Bible’s slavery passages like a stain we got on our white shirt on the way to a job interview. We sit awkwardly trying to hide it.
The embarrassment goes as deep as our translations. It is as though a coverup is afoot made easy by a prior historical fumble. The Latin servus was used to translate the Greek doulos. The Latin then crossed over into the early English translations as “servant.”
Many modern English translations now used a mixture of slave, bondservant, and servant. When it comes to passages where cause for offense might be most intense, translators often waffle and default to servant or bondservant. Doulos, means slave. Every time. No exceptions. Murray J. Harris writes:
“In New Testament Greek there are at least six terms that are often translated or could be translated by the English word ‘servant.’ But only one New Testament word—doulos—has the distinctive meaning of ‘slave’, and this word occurs 124 times in the New Testament.”
The ESV translates this same word as “slave” in 3:11 and there is absolutely no reason to do otherwise in 3:22. At the close of chapter 3 Paul is speaking precisely to those just addressed as slaves and the free lords they serve.
The term slave should cause us to blush at our national heritage, but not at our Biblical heritage. Put shame where it belongs, on sinful men, not the Holy Word of God. Do not ever be embarrassed at the Scriptures. We shouldn’t blush to take any portion of God’s Word on our lips. If there is any right to embarrassment, the Word of God should blush to be on our lips. We are the stain. God’s Word is pure.
There is a radical difference between a slave and a servant. Most notably, servants are hired, whereas slaves are owned. Some argue for a translation of “servant” because ancient slavery was different from modern slavery and they fear an anachronistic reading of our ideas back into the text. Yes, it was different, but why is it any better to read our modern idea of servanthood back into the text? Modern slavery is a good deal closer to ancient slavery than modern servanthood is. Use the right words so that the right questions are asked. Making it easy doesn’t make it clear. Rather than making our translations soft, we need to do the hard work of teaching the sheep to be good readers of God’s good Word.
As you study the anatomy of the Scripture, don’t be so wowed by its muscle that you fail to notice the ligaments and tendons. The connective tissue of the Bible is fascinating. Often it tells you what the muscle is there for—what it does.
Note the way this section (Exodus 39:1–32), which clearly deals with the priest’s garments, begins. There is no introduction. It seems abrupt and clumsy. In urging you to pay attention to the connective tissue of the Bible I am also asking you to pay little regard to chapter divisions. They’re helpful as addresses and pretty much detrimental otherwise. The chapter divisions often dissect the text unnaturally, separating muscle from tendon. Read from 38:21 forward, without the chapter division, and see if there is a flow. When you read about the records for the tabernacle, do you feel as though something is missing? Of all the things contributed for the tabernacle, we’re only told about the precious metals. What about the fabric?
So while Exodus 39:1–32 is different, it clearly has ties back to chapter 38. Here is why this is significant: it means that the priestly garments are part of the tabernacle. The making of them is included as part of “the records of the tabernacle (38:21).” This section ends speaking of the completion of “the work of the tabernacle (39:32).” These garments match the tabernacle curtains and the veil because they are one with it. The priest, clothed in holiness is linked to the Holy Place and the Holy of Holies as part of it. Vern Poythress writes, “The high priest himself is in fact a kind of vertical replica of the tabernacle.”
So, this is significant, because all of this is significant. All of this, altogether, inseparably, is a sign pointing to Christ. This is what the connective tissue of the Bible always tells us. Why is the muscle there? Follow the tendons. They always lead to Christ.
Concerning the tabernacle, Philo, the Jewish thinker of Alexandria, held that the seven lamps represented the seven then known planets, the four materials the four elements of earth, water, air, and fire, and the precious stones the signs of the Zodiac. Thus the tabernacle portrayed the cosmos. Silly ancient.
The tabernacle was a place of restricted access. Some Christians approach for this reason, others stay away. It’s like the Area 51 of Christendom. There are those who sneer and those who seek; neither approach is healthy. There are the conspiracy theorists who make every little detail of the tabernacle to be about something, and then there are those who stay away because they think all of this a tad weird.
So let me illustrate a healthier approach using a piece of furniture from the tabernacle. What does the gold lampstand mean? One could jump to John 12 where Jesus reveals Himself as the light of the world and trace that rich Biblical theme through the Scriptures, but when finished, he would have only shown that that theme was in the Bible without demonstrating that it was directly tied to the lampstand. In Zechariah 4 and Revelation 1 we see similar lampstands, but in each instance the lamps stand for something different. Further, in those passages we’re told what the lamps meant. Here we’re told nothing. Wisdom would dictate we say nothing. So what does the lamp mean? It means that with all those curtains, the tabernacle was dark and thus the priests needed light (Exodus 25:37).
Don’t miss the forrest for the trees. Don’t miss the word for the letters. We don’t read letters, we read words. Meaning is in words, not letters. The meaning of the tabernacle is in the big scope of things. When God begins to give instructions for the tabernacle, He starts with the core. Keep the core the core. Note what the New Testament makes a big deal out of, and make a big deal out of that. Read Hebrews 8 and 9 and don’t presume to be more insightful than its author. Or, as a friend of mine puts it, “Love Jesus. Don’t get weird.”