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Foundations

If the foundations be destroyed / What can the righteous do? (Psalm 11:3)

What are we supposed to do if we feel the ground is being pulled out from under us? Such is the meditation on David’s heart in Psalm 11:1-7.

Someone is setting the situation before David, perhaps a well meaning friend: go and flee for safety (Psalm 11:1c). Such is necessary because the wicked lie in wait to attack the righteous, to overthrow all that is good and to persist in their behaviors (Psalm 11:2); if the foundations are destroyed, what can the righteous do (Psalm 11:3)?

Yet David already has made his decision; YHWH is his refuge (Psalm 11:1b). YHWH is in His holy temple and on His throne in heaven (Psalm 11:4). He examines all men; He tests the righteous; He hates those who live wickedly and love violence (Psalm 11:5). YHWH lays snares for the wicked; the awful consequences of a negative judgment will be theirs, for YHWH is righteous, loves righteousness, and promises that those who live uprightly will see His face (Psalm 11:6-7).

David makes no effort to deny the challenges of the situation which are presented before him. He does not deny that the wicked are devising plans against him; he does not deny that the foundations are being destroyed. Nor does David put much confidence in his culture, even the culture of the people of God, to reform itself; if the foundations are destroyed, he does not tell the people of God to petition their legislature to “fix” them or to begin a major societal campaign to rebuild the foundations. His confidence is not in men whom he knows well will do whatever it takes to obtain and press their advantage (Psalms 36:1-4, 37:7, 12-16, 94:3-7). Instead, David trusts in YHWH as holy, righteous, and ruling from heaven. YHWH will judge. It may not be today, it might not be tomorrow, and it most assuredly will not look like anything we would imagine, but that judgment will come. If nothing else, in the hereafter, the wicked and those who love violence will endure the penalty for their decisions.

The difficulty set before David was not unique to his time and place. The people of God are constantly confronted with the same challenge. The wicked are active and they find ways of getting the powers of the world to bend to their will. Foundational laws, customs, and norms may no longer be honored, and rampant immorality increases. What should the righteous do?

The grass withers and the flower fades (Isaiah 40:6-9). Isaiah has little concern about botany; he speaks about the nations of mankind. Regimes come and go; one generation’s crusade becomes the black eye of the next. Some generations get a front row seat to see the unraveling of the results of their labor; others are in the grave before their work is mostly undone. Such is why David puts no confidence in any attempt to reform society; he knows it is a fool’s errand. Nevertheless, this fleeting temporality goes both ways: the designs of the wicked are often undone before their very eyes. Purveyors of immorality get their comeuppance. They may have it done to them as they had done unto others; they also may see all their wickedness unraveled before their eyes. YHWH’s judgments are often sublime.

The grass withers, the flower fades, but the word of YHWH endures forever (1 Peter 1:23-25). When the foundations are destroyed, the righteous should take refuge in YHWH. Even when the foundations might seem strong, the righteous must still trust and take refuge in YHWH. YHWH is in His holy temple; YHWH sits on His throne. He has the power to save, not society (Romans 1:16); He maintains all authority and power, not the governments who are so often manipulated by the wicked to the latter’s advantage (1 Peter 3:21-22).

As Christians we are tempted to heed the advice given to David; we are tempted to “circle the wagons,” or attempt to “flee to the mountains,” and try to set up an alternative society or subculture. Yet we do well to consider David’s question: if YHWH truly is our refuge, why would we flee? Is YHWH not able to uphold us or sustain us in the face of wickedness and those who love violence? If we would be righteous, we must recognize that we will be tested and tried (Psalm 11:5): will we continue to trust in God or will we capitulate to the world, either by conforming to its norms or by escaping? If we would be the light of the world, we must recognize how exposed we will stand before the world, the wicked, and those who love violence (Matthew 5:13-16). Are we willing to trust in God so that we can endure those trials and thus reflect Christ to the world?

David was not delusional; he recognized the danger posed by the wicked and those who love violence. But he maintained greater confidence in YHWH as the God of righteousness who loves the righteous and hates the wicked. He made YHWH his refuge; he did not seek to build his own. He knew YHWH would judge the wicked and condemn them; YHWH would vindicate his trust. Will we share in David’s trust? Will we prove willing to make YHWH our refuge and to trust in Him and His power when the foundations are strong or shaken? May we follow the way of God in Christ, trusting in His power and authority, and represent Christ to a lost and dying world!

Ethan R. Longhenry

Discomfited Theology

And Naaman said, “If not, yet, I pray thee, let there be given to thy servant two mules’ burden of earth; for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto YHWH. In this thing YHWH pardon thy servant: when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, YHWH pardon thy servant in this thing.”
And he said unto him, “Go in peace.”
So he departed from him a little way (2 Kings 5:17-19).

Biblical narratives discomfit easy, comfortable theology.

2 Kings 5:1-19 relates the story of the cleansing of Naaman the Aramean. The Arameans are “frenemies” of the northern Kingdom of Israel, often forming an alliance when threatened by Assyria to the north or if they want to take advantage of Judah to the south (cf. Isaiah 7:1-7), but more often an enemy, more likely to overcome the Israelites than to be defeated by them (e.g. 2 Kings 8:11-15, 10:32-33). Naaman was a distinguished and honorable captain of the Aramean army; YHWH had given him victory, perhaps even over Israel; yet he was a leper (2 Kings 5:1). A captured Israelite servant girl informed Naaman’s wife about the prophet in Samaria who could heal Naaman’s leprosy (2 Kings 5:2-4); Naaman was dispatched to Israel, eventually was sent to Elisha the man of God, and Naaman was healed of his leprosy by dipping seven times in the Jordan River (2 Kings 5:5-14). Naaman recognized that there was no god but the God of Israel; he wished to receive Israelite earth which he could ostensibly take back to his residence, and build upon it an altar so as to offer sacrifice to YHWH (2 Kings 5:15-17). Naaman then asked Elisha for pardon in one matter: when he goes into the house of Rimmon, the idol god of Aram, with his master the king of Aram, and prostrates himself there, he wished to be pardoned for doing so (2 Kings 5:18). Elisha told him to “go in peace”; he departed with the earth he requested (2 Kings 5:19).

Yet wait a moment! Did not YHWH tell Israel to put no other gods before Him, to prostrate before them and to serve them (Exodus 20:3-5)? Should Naaman not bring his sacrifices and offerings down to Jerusalem to the place where YHWH made His name to dwell (Deuteronomy 12:11)? If Naaman is so aware that there is no God but the God of Israel, should he not take that stand in Aram?

God’s working tends to be more complicated than we would like to admit. Yes, YHWH commanded Israel not to put other gods before Him; Israel and Judah would be cast into exile for not abiding by this commandment (2 Kings 17:7-23, 2 Chronicles 36:15-16). Yes, YHWH commanded that Israelites should bring their sacrifices to Jerusalem. But Naaman is not an Israelite; even while leprous and thus unclean, YHWH gave him victory, according to the author of 2 Kings. YHWH may well have given Naaman victory over Israel itself! If nothing else, YHWH allowed Naaman to advance in the Aramean army; it may be well be that YHWH elevated Naaman to his position because of his character, to provide him the opportunity not only for cleansing, but more importantly, to come to an understanding of His unique power in the universe.

In a similar way we can understand Naaman’s request for pardon. He is an Aramean, not an Israelite; in his station he is expected to show at least the pretense of honoring the god of Aram. We do well to note just how extraordinary this situation proves to be: while Israelites are falling over themselves to serve the Baals, this Aramean comes to the understanding that Israel should have maintained for 600 years! He may prostrate before and serve Rimmon in pretense, but Israel may be serving him substantively!

Naaman, a Gentile, wished to serve YHWH, God of Israel, as the only God; he wanted earth and to offer sacrifice to YHWH; he had to put on a pretense of serving Rimmon to satisfy his master. Whatever we may wish to think about these matters, Elisha, the prophet, the man of God, told him to “go in peace.” If Elisha, a mighty prophet of God, commends and pardons Naaman in this way, who are we to disagree? When Jesus, our Lord and Savior, commends Naaman (Luke 4:27), who are we to condemn?

What are we to make of Naaman’s faith and pardon? Some, wishing to defend their construct of theology at all costs, wish to cast aspersions on the narrative and any consequences that may be drawn from it. Others, looking to overthrow constructs at all costs, make much of such narratives and draw many consequences from it. Neither is a wise way forward. Naaman is extraordinary in every sense of the term; what God may allow for him in his situation is not what is expected out of the people of God who received Torah and will be held liable to it. Nevertheless, God is extraordinary, and does extraordinary things, and it is not for us His creation to force Him into tight theological boxes of our convenience. Any god that fits into a box is not the Creator God; what we know of Him is thanks to His revelation to us regarding Himself (Hebrews 1:1-3). We can be sure that there is far more that is true about Him than He has or could reveal to us (Isaiah 55:8-9). What seems contradictory to us in our perspective may not be at all from a higher perspective. God understands what He is doing; we are invited to get a glimpse into some of His work, but must never pretend that what He has revealed provides a fully comprehensible and accurate view of things.

Our basic impulse, as humans, is to know; once we know, then we can trust. With God we must trust in order to know; He has proven faithful, and we are to put our trust in Him so that we can have true wisdom and insight (Job 28:28, Psalm 111:10, Proverbs 9:10, 15:33). Every so often we will get a glimpse of something that does not seem right or that fits existing categories. In those moments, will we despair in our discomfited theology, or will we be spurred on to greater trust in our great and magnificent God who is above all else?

Ethan R. Longhenry

The Stronghold

But the salvation of the righteous is of YHWH / He is their stronghold in the time of trouble.
And YHWH helpeth them, and rescueth them / He rescueth them from the wicked, and saveth them / because they have taken refuge in him (Psalm 37:39-40).

When we feel threatened and/or weak, to whom or what do we turn? What do we trust when the situation seems dire and we feel powerless? We do well to go to our Stronghold.

In Psalm 37 David sings a wisdom psalm, encouraging faith in YHWH and providing assurance of the demise of the wicked (Psalm 37:1-40). David would not deny that sometimes the righteous are oppressed and downtrodden while the wicked prosper; if he would, Job and the Preacher would have something to say to him. David in fact has seen the wicked in power, seemingly well rooted and planted (Psalm 37:35); and yet, soon after, he existed no longer (Psalm 37:36). The righteous will be exalted in the end (Psalm 37:30-34, 39-40); they must wait, and they will see YHWH’s salvation.

The righteous know that their salvation is of YHWH (Psalm 37:39). Those in the world, and even those opposing them, trust in their own strength, the weapons of this world, or some other power. It would be tempting to try to meet force with force, or use their own forms of force against them. YHWH can deliver, and has delivered, through many means, including armies and nations; nevertheless, the righteous know that YHWH is behind it all, has assuredly brought it all to pass, and it is for them to put their trust in Him and do as He directs them.

YHWH Himself is the stronghold, the One who helps, rescues, and saves the righteous (Psalm 37:39-40). How that deliverance takes place need not be explicitly revealed; to many it may not look much like deliverance, at least in the short term, but God has always ultimately justified all who have put their trust in Him. The full victory may not be accomplished for many years; one may receive vindication in the resurrection more than in this life.

Even so, YHWH saves the righteous because they take refuge in Him (Psalm 37:40). Such is why YHWH is their stronghold; He is the Source of their confidence and hope. They will not turn to worldly wisdom or methods. They will not depend on the forces of the world or the spiritual powers of this present age. Their confidence is not in their stuff, their power, or themselves, but in YHWH; He will see them through whatever trials or tribulations may take place.

It is an easy thing to declare YHWH as one’s stronghold in good times; it is quite another to prove willing to make YHWH one’s stronghold when one really needs a stronghold. Our faith, and our character, are proven in the crucible of trials. When the savage army menaces, to where will we flee? Will we try to defend a fortress of our own making or imagination? Will we try to meet force with force? Or will we seek refuge in God in Christ?

The people of God have always had to suffer the menace of the wicked around them. Danger lurks around every corner. God has called us to trust in all times and in all ways in Him, Him alone, and Him fully. May we establish God as the stronghold of our lives, take refuge in Him, prove to be the righteous, and be saved!

Ethan R. Longhenry

Hateful and Hating

For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another (Titus 3:3).

The story of life outside of Christ is always ugly. And yet Christians must remember what it was like.

Paul has been encouraging Titus in his work of ministry, encouraging Christians and promoting the Gospel. Paul is telling Titus the types of things which he must tell those who will hear him so they may be encouraged and remain faithful in Christ (Titus 3:1-2). Part of that exhortation involves the continual remembrance of who we were outside of Christ and what God has accomplished for us in Christ: we were foolish, disobedient, deceived, pursuing passion, living in malice and envy, being hated, and hating in turn, but God’s kindness was displayed to us in Christ, who saved us through the regeneration and renewing of the Holy Spirit, justifying us, making us heirs with Christ (Titus 3:3-7). Paul wants this explained so that the Christians would be careful to maintain good works (Titus 3:8).

Why would Paul want to bring to light something so dark and ugly as the lives Christians led before they came to a knowledge of the Lord Jesus? In no way does he want to glorify and exult in the types of things regarding which we all should be ashamed (Romans 6:21). He does so regarding himself in order to magnify the great love and mercy displayed to him and to all mankind in Jesus (1 Timothy 1:12-17). Christians are to do so for a similar reason to an extent as well. Paul’s ultimate reason is for Christians to be productive unto good works (Titus 3:8): we are to recognize how dependent we are on God for our salvation, which was entirely undeserved, and should respond with humility and gratitude. It is to remind Christians that we have no basis upon which to boast about being better than others, for our condition has improved only by the grace of God poured out on us (cf. Ephesians 2:1-18). We are not to look down on those still in bondage but to love them and seek their best interest (Matthew 5:44-48, Romans 12:17-21). It also provides Christians with an understanding of the types of attitudes and behaviors from which they have been rescued; such should be a sober warning to no longer return to them again (2 Peter 2:20-22)!

Among the characteristics of life outside of Christ is hate: being hated by others and hating one another (Titus 3:3). Paul accurately assessed a major element in life in this world: fear of the other continually manifests itself as hate toward the other. What is seen as not directly for us is very easily manipulated to look like it is against us. In worldly terms there is only so much that one can motivate people to believe, feel, and do in the name of love, self-interest, greed, etc., but one can get people to think, feel, and do almost anything to preserve themselves against that which they fear. Fear and hate are intertwined; you cannot hate what you do not fear.

Few motivators prove as powerful as fear. The worst atrocities mankind has ever perpetrated have been done in the name of fear. Strong, powerful nations most powerfully exert themselves by doing what is necessary to cause those who would oppose them to be afraid of their arsenal. For many smaller nations and forces the only form of influence they can wield is to inspire fear and terror into the hearts of those with greater resources and strength. Fearmongering is a powerful thing: “be afraid” is always a powerful motivator for action and only rarely can be refuted.

Fear and hate are everywhere. People are afraid that Christians just might be right about the consequences of sinful behavior; the easiest thing to do is to hate Christians and Christianity in response (1 Peter 4:1-6). Nations fear other nations and develop hatreds and hostilities; groups of people within nations, or from different regions or religions or any other number of ways in which humans divide themselves, find reasons to engender fear and hate toward each other. The cycle never ends. In this present world the cycle will never end.

And yet, for the Christian, “hateful” and “hating one another” are to be in the past tense (Titus 3:3). In Romans 8:15 Paul made clear how Christians did not receive a spirit of slavery to be afraid, but received the spirit of adoption as sons of God in Christ. Perfect love casts out fear (1 John 4:18); Jesus provided the means by which we could break through the fear and hate cycle by enduring fear and hate, dying on the cross, and being raised again in power (Ephesians 2:11-18). In Christ all such hostility is to be killed: Christians are to come together as one people from many different nations and languages and exemplify the only power that could overcome the forces of darkness (Galatians 3:28). If the Lord is our helper, who are we to fear? What can man do to us (cf. Psalm 27:1, Hebrews 13:6). Other people may not like us, hurt us, and even kill us; if God is for us, who can really be against us (Romans 8:31)? We may suffer harsh consequences for following the Lord Jesus; and yet He died, but was raised in power, and in so doing struck the deepest fear into the heart of even the cruelest tyrant.

How so? Fear and hate get their power from sin and death. Of what is anyone afraid? That they will be taken advantage of and/or experience loss of life, property, and/or standing. The tyrant attempts to get people to do things for him in fear for their lives; the terrorist tries to get people to listen to them or meet their demands in fear for their lives; the fearmonger attempts to get power or influence by giving the impression that he or she is the one that can be trusted to eliminate the threat. Jesus experienced the shame, was taken advantage of, and lost His life, and in so doing gained the victory over sin and death (Philippians 2:5-11, 1 Peter 2:18-25). The tyrant can never overpower the Christian who does not love his or her life even unto death; the terrorist cannot strike fear into the heart of the Christian who trusts that all is well whether he or she remains in the body or goes to be with the Lord; the fearmonger cannot influence the Christian who understands that the only power which can overcome fear, hate, sin, and death is the all-conquering sacrificial love manifest by God in Jesus.

Fear remains a continual temptation for Christians, but our fear always comes from a lack of trust in God, His goodness, His promises, and the ultimate manifestation of His love for us in Christ and Him crucified. To give into fear is to return to the hateful and hating life from which God has rescued us in Jesus. Therefore, brethren, let us stand firm. May we not give into the voices of fear and hate. Let us not be troubled by any fear or terror. Let us trust in Jesus our Lord, who died and was raised again in power, and prove willing to endure any shame or deprivation so as to obtain His glory in the resurrection!

Ethan R. Longhenry

The Ground of Complaint

I will sing of the lovingkindness of YHWH for ever / with my mouth will I make known thy faithfulness to all generations.
For I have said, “Mercy shall be built up for ever / Thy faithfulness wilt thou establish in the very heavens.”
“I have made a covenant with my chosen / I have sworn unto David my servant:
‘Thy seed will I establish for ever / and build up thy throne to all generations'” (Psalm 89:1-4).

Ethan begins his psalm with great praise and confidence in YHWH. He does not end that way.

Ethan is famous in Scripture for being wise; not as wise as Solomon, of course, but the comparison shows just how highly Ethan was esteemed (1 Kings 4:31). His wisdom is on full display in the only Psalm ascribed to him.

We have every reason to believe Ethan is serious: he proclaims YHWH’s hesed (lovingkindness, covenant loyalty) and His faithfulness to all generations (Psalm 89:1). He builds up mercy and establishes faithfulness in the heavens (Psalm 89:2). Ethan has as similar confidence in YHWH’s promises to David in 2 Samuel 7:11-16: a covenant was made with David and his house, and his kingdom would be established forever (Psalm 89:3-4). So far Ethan has made a clear confession of faith.

Ethan would continue by extolling God’s power in and over His creation (Psalm 89:5-14) and His care and provision for His people, particularly David and his descendants (Psalm 89:15-28). Ethan recognized the warnings about the consequences of disobedience, but also maintains confidence that YHWH would still maintain His covenant and be faithful to David (Psalm 89:30-37).

But then the psalm takes a sharp and dark turn. Ethan declared that YHWH had cast off, rejected, and been angry with His anointed, demonstrating how YHWH has reversed Himself at every point in terms of His dealings with the offspring of David (Psalm 89:38-45). Ethan wanted to know how long YHWH would be angry with the house of David; Ethan’s life would not be long (Psalm 89:46-47). Where was YHWH’s covenant loyalty which He swore to David (Psalm 89:49)? Such is the question that resounds at the end of the psalm; Ethan concluded by asking the Lord to remember the reproaches which the enemies of the people of God have reproached them and His anointed (Psalm 89:50-51). While Ethan would not dispute Psalm 89:52, it is most likely added by the Psalter as the conclusion of Book III (so also Psalms 41:13, 72:20, 106:48).

Psalm 89 is most assuredly a psalm of lament, and yet it does not follow the standard lament pattern. Most psalms of lament set forth the difficulty, challenge, or complaint, and internally move toward a declaration of confidence and faith in YHWH and His covenant loyalty (e.g. Psalms 3, 22). Yet Psalm 88 and Psalm 89 end without that “resolution” of at least a declaration of faith; they leave us with their cry unanswered. In many ways the Psalter “answers” their concerns in Book IV (Psalms 90-106) by testifying to God’s faithfulness over time. We can “answer” Ethan’s question in terms of Jesus of Nazareth who received the throne of His father David, has reigned for two thousand years, and continues to reign (Luke 1:31-33, Matthew 28:18-20, Revelation 5:9-14).

But Ethan does not know that, or at least he is giving voice to people who do not know that. He knows what God promised David; from 586 BCE until the days of Jesus in the first century CE one could well ask where YHWH’s covenant loyalty to David and his offspring had gone. He perishes long before the promise is fulfilled.

It is important for us moderns to note the ground upon which Ethan makes his complaint. Many people today, after all, have all kinds of questions, challenges, and complaints for God. Yet today people ask, complain, or demand from a place of doubt; they wonder if God is even there, is a figment of their imagination, or fear He is the god of the Deists who no longer really cares what happens within the closed system he started. Ethan, on the other hand, asked, complained, and questioned from a place of faith. Ethan could not make sense of the condition of Judah and the house of David, not on account of any fears about YHWH’s existence, power, or covenant loyalty, but precisely because he believed firmly and strongly in YHWH as the Creator God of Israel who shows covenant loyalty to His people and proves faithful to His promises. If he did not have such faith he would have no reason to expect anything for the house of David: without God as their protector, Israel could never consistently stand against her adversaries. If YHWH did not care for His people at all, there would be no reason to expect anything less than the devastation of the people. The only way Ethan can really ask God these questions and to air his grievances is because he trusts God and what God has said to His people.

There are many reasons why we might think (if we do not prove open, honest, and faithful enough to actually say and ask) about many disconnects between what God has promised and the situation on the ground. We may wonder why the Lord has not yet returned, or why wickedness prospers while righteousness is set at naught, or why we experience trials and tribulations. In such conditions we do well to learn from Ethan; we can only have such complaints if we remain grounded in our belief that there is a God, that He has created us, maintains covenant loyalty, is faithful, and full of mercy. How can we doubt God’s existence while still expecting the kind of life and universe which only God could have created? After all, if God does not exist, or does not care about us, what does “good” or “evil” mean, anyway? Why should we expect “good” to happen to us but not “evil”? Why should anything in life be pleasant, good, positive, and above all, meaningful? By no means! Without God the universe has no purpose or meaning, and neither do we. Good and evil become human categorizations and are unmoored from any standard beyond human conceptions. We can only expect good to happen, for life to have meaning, or that all of this is going somewhere if God is who He says He is in Scripture.

We all live with unanswered questions, at least if we are honest with ourselves. Ethan the Ezrahite wrote an inspired psalm that ends with an unanswered question. Yet Psalm 89 begins with a powerful declaration of faith. We will have unanswered questions; can we sing of God’s lovingkindness, covenant loyalty, and faithfulness to all generations as well, and trust despite, or even because of, the questions, difficulties, and trials of life?

Ethan R. Longhenry

Wrestles With God

And he said, “Thy name shall be called no more Jacob, but Israel: for thou hast striven with God and with men, and hast prevailed” (Genesis 32:28).

Many stories in Scripture serve as representative concrete examples encapsulating greater truths or development. And so it is with Jacob and the angel.

“Jacob” meant “he cheats”; the name is an apt description for Jacob in his early years. He was quiet, dwelling in tents, not the outdoors type like his older brother Esau (Genesis 25:26-27). He had his mother’s affections, and probably not a little of her personality as well (Genesis 25:28). Esau was willing to give up his birthright for some stew, and was foolish to agree to it, but Jacob was the one who set such an extravagant price (Genesis 25:29-34). When his mother suggests the plot to deceive his father into giving him the blessing of the firstborn, Jacob’s concern is not about ethics or morality but about logistics and challenges (Genesis 27:1-13). He thus cheats his brother out of his birthright and his blessing (Genesis 27:36). Esau, predictably, is not a fan of this turn of events, and conspired to take out his brother Jacob (Genesis 27:41); Rebekah hears of it and makes sure Jacob is sent far away to her brother Laban in Paddan-Aram (Genesis 27:42-28:2). God grants Jacob a vision of the ladder with angels upon it and promises the blessings of the inheritance of Abraham and Isaac (Genesis 28:10-19). He promised that if God would keep him and preserve him back to his father’s house, he would build a house for God at Bethel and give a tenth of what he had (Genesis 28:20-22). A cheater who makes demands of God; this is certainly not the story of a mature patriarch!

The cheater is then cheated: he works seven years for Laban’s younger daughter Rachel but is given the older daughter Leah instead; he then must work another seven years for Rachel (Genesis 29:1-30). Jacob had to deal with the contentions among his wives (Genesis 29:31-30:25). Laban continually attempted to cheat Jacob, but the “God of [Jacob’s] father Isaac” preserved him and made him prosper (Genesis 30:26-31:55).

Jacob thus heads toward his father’s land after around twenty years of striving with Laban and others; he sends word to Esau and hears that Esau is coming to meet him with four hundred men with him (Genesis 32:1-6). Jacob has overcome the challenges surrounding Laban but does not know how things will work out with Esau. In the middle of all this an angel of YHWH visits Jacob, and of all things, wrestles with him (Genesis 32:24). Jacob did not give up; neither did the angel. The end came when the angel displaced the hollow of Jacob’s thigh and day had come (Genesis 32:25). Jacob demanded a blessing; his name is changed to Israel, “wrestles with God,” because he strove with men and with God and had prevailed. Only then did Jacob realize he had wrestled with an angel and named the place Peniel (Genesis 32:29-30).

Jacob and Esau would then meet and things went well; Jacob return to the land of his father (Genesis 33:1-20); he fulfilled the vow he made to God (Genesis 35:1-7). But it is quite telling, and appropriate, that “Jacob” left the land of his father, never to return; “Israel” is the man who comes back to the land which will bear that name, with a full household who would become the tribes of the land.

Of all the characters we meet in Scripture, Jacob’s is one of the best developed. The Genesis author does so for good reason: Jacob becomes Israel and provides a paradigm for Israel. “Jacob,” as “he cheats,” was in no position to be a patriarch; he had to learn humility, and learned it by receiving plenty of his own medicine. And yet he prevailed. He wrestled with an angel, and yet he prevailed.

There is a little detail that can often be missed but is quite telling within this story of Jacob. Before Jacob becomes Israel by wrestling with the angel, God is never “his” God; YHWH could only be his God if He provided for him (Genesis 28:21). God, to Jacob, was “the God of my father, the God of Abraham, and the Fear of Isaac” (Genesis 31:42). But when Jacob/Israel has returned to the land of his father, and he builds an altar near Shechem, he names it El-Elohe-Israel, “God, the God of Israel” (Genesis 33:20). God is not merely the God of his ancestors. God is his God as well.

Such is the lesson of Jacob/Israel. Israel the nation embodied Israel the patriarch constantly throughout its history, striving with God, often falling short of His glory and holiness, and wondering where His promises had gone despite their perceived faithfulness (e.g. Psalms 44, 88-89). We can read the story of many of the men of faith who had to grow into their role, strove with God, and ultimately grew in character, faith, holiness, and in their relationship with Him. Each new Israelite and generation of Israelites had to wrestle with their situation, wrestle with their faith, and in some way wrestle with God so that He would not just be the God of their fathers but their God as well.

And so it is to this day. We are the spiritual descendants of Israel (1 Corinthians 10:1-12, Galatians 3:29, Hebrews 11:1-12:2). Those born to godly parents do well to consider that “Jacob” was born to godly parents as well; “Jacob” as such needed to grow into “Israel” to be the patriarch God intended for him to be, because only “Israel” considered God to be his God. We cannot expect to short-circuit the process, either: we must strive with God and men, wrestle with our faith and our situation, and through the experiences of life, some for good, many perhaps seeming to be to our detriment, we are to come to the recognition that God is not just the God of our fathers but our God as well. May we honor God as our Creator and our God, and serve Him through His Son!

Ethan R. Longhenry

Judgment at the House of God

For the time is come for judgment to begin at the house of God: and if it begin first at us, what shall be the end of them that obey not the gospel of God? (1 Peter 4:17)

A good rule of any communication is to “know your audience.” They are, after all, the ones to whom you are speaking. They are the ones to whom the message should be directed.

Those who speak in the pages of Scripture knew their audience. The prophets spoke the Word of YHWH to the Israelites of their generation, warning them about their sins and transgressions and the impending judgment to come on account of them and yet providing hope for restoration in the future. Jesus spoke to the Israelites of the first century about the impending Kingdom of God. The Apostles wrote to first century Christians about their conditions and situations and what God wanted them to do.

Peter continues in this tradition in 1 Peter 4:12-19. He is encouraging the Christians who live in what we today call Turkey regarding the persecution and suffering they are experiencing or about to experience. They should not find it at all strange that they will suffer for the Name; they should in fact glory in it (1 Peter 4:12-16). He then emphasizes that judgment is coming, but it begins at the house of God (1 Peter 4:17). Such judgment then extends to those outside the house of God, and their condemnation is understood in Peter’s rhetorical questions (1 Peter 4:17-18; cf. Proverbs 11:31). God will judge and condemn those who persecute and cause suffering for the people of God; the people of God are to entrust themselves to their faithful Creator while continuing to do good (1 Peter 4:19).

We can see, therefore, that God is very much interested in speaking to the condition and situation of the specific audience to which He speaks. That audience is primarily His people from beginning to end. Those who are not His people are not listening to Him; He can do nothing for them while they remain in that condition (Romans 8:1-9). In Scripture God makes it very clear that those who do not know Him and do not obey the Gospel of His Son will be condemned (Romans 1:18-32, 1 Corinthians 6:9-10, 2 Thessalonians 1:5-9, Revelation 20:11-15). They need to hear the Gospel, repent of their sin, and serve the Lord (Acts 17:22-31).

So it will be that the evil, indifferent, slothful, and uncaring will get their just deserts on the final day. Yet our concern must, first and foremost, be with us as the people of God. God is speaking to us through the message of His Word: judgment begins here (1 Peter 4:17)!

As we have seen it has always been so. The people of God may want to continually point to the gross sinfulness and immorality all around them and act as if such justifies their comparatively less sinful behavior. God has never provided any such refuge; He recognizes that the wicked live in wickedness, expects it, and has given them over to their lusts (Romans 1:18-32). He expects better from His people! Many take too much comfort in passages like John 3:18, Romans 8:31-39, and similar passages, interpreting them absolutely and teaching that their salvation is fully secure no matter what. Nevermind passages like Hebrews 10:26-31, 2 Peter 2:20-22; the story of God’s involvement with Israel should disabuse everyone of the notion that being made the elect of God automatically grants salvation! God does not want to condemn us or anyone else (1 Timothy 2:4, 2 Peter 3:9); nevertheless, He has never, and will never, justify or commend any who persist in thoughts, feelings, and behaviors contrary to His will and character.

Judgment begins at the house of God, the church (1 Timothy 3:15, 1 Peter 4:17). Too many look into the pages of Scripture to find how everyone else is condemned or judged; if we would be God’s people we must be humble and chastened enough to recognize that the exhortations and warnings found in the pages of Scripture are indeed primarily directed toward us. God will handle the condemnation of those outside (1 Corinthians 5:13). If we would claim to be the people of God we must allow God to point the finger of exhortation and rebuke found in Scripture at ourselves before we dare attempt to ascertain how it may be directed at others (Matthew 7:1-4). Judgment begins at the house of God; are we ready?

Ethan R. Longhenry

Anxiety or Trust

In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God (Philippians 4:6).

The challenges of life are more than sufficient to give anyone an ulcer. It only seems to get worse as we get older.

It seems to start with concern about growing up, how we look, how we are perceived, and what we plan to do with our lives. We may get to the point where we worry less about ourselves but then tend to get anxiety regarding the welfare of friends, spouses, children, parents, grandchildren, and others. Then there are the ever present concerns about acceptance and advancement in our society in general, the direction of our culture, the welfare and prosperity of successive generations, and the constant dangers from physical and spiritual forces which may work against us. This is more than any of us can bear!

As Paul is finishing up his first conclusion to his letter to the Philippian Christians he exhorts them to be anxious in nothing (Philippians 4:6). They are not to allow anything to cause them to worry. Seems like something far easier to say than it is to do, doesn’t it?

Paul does not leave the Philippians without a solution; instead of being anxious they are to let their requests be made known to God in everything through prayer and supplication with thanksgiving (Philippians 4:6). Prayer is the way forward: Christians should not presume to hide anything from God since He can see all things (Matthew 10:26-30). We must always make our prayers and requests with thanksgiving so that we do not presume upon God’s past covenant faithfulness and loyalty as Israel did, acting as if every present challenge has become an existential crisis and forgetting all that our God has done for us in making us, saving us, and blessing us in life (e.g. 1 Corinthians 10:1-12). Thus the Philippians were not to be anxious but to take everything to God in prayer.

How is prayer the solution to anxiety? In order to make sense of it we must first recognize what we are really doing when we worry.

As humans we want to feel in control of situations; we do not handle the feeling of powerlessness very well. In a very real way anxiety and worry are the ways in which we attempt to exert control in situations in which we are afraid we have no control. We worry about the decisions others make because we may not have that much influence over them. We are anxious about the future because we do not know what it portends. When we do not have power over anything else we at least have control over our thinking about it: hence, worry.

By telling the Philippian Christians, and by extension us, to take everything to God in prayer, Paul is really telling them and us to put our trust in God and not in ourselves. We are not in control; such is a hard and sobering truth, but it’s reality. As Jesus makes clear, anxiety and worry do not help us in the least; no situation is made better because we worried or were anxious about it (Matthew 6:27). We do better to relinquish what control we think we have to the One who does have control over the heavens and the earth and who seeks to give us good things (Matthew 28:18-19, Romans 8:31-39).

In terms of anxiety and worry we must “let go and let God”: He can handle it, for we cannot. What will come of us? We should entrust ourselves to God in prayer, submitting in faith so that we can be vessels to be used for His purposes and praise. What about our parents or children? Entrust their care to God who watches over them and who can direct their steps. What about the future? The future will have its own trouble; Jesus is Lord now and will be Lord then, and we have no promise of tomorrow anyway (Matthew 6:34, James 4:14). What about the fate of this nation, or the economy, or our culture? Such are as the grass of the field, here today, gone tomorrow; Jesus is Lord (1 Peter 1:24). What about all the forces of evil, sometimes physical but primarily spiritual, which are arrayed against us? He who is in us is greater than he that is in the world (Ephesians 6:12, 1 John 4:4).

Not much has changed over the years; “in nothing be anxious, but in everything let your requests be made known to God” is as easier said than done today as it was when Paul wrote to the Philippians. But he’s right. We do well to take it to heart. May we not find ourselves paralyzed by the anxiety of the challenges surrounding us but in all things entrust ourselves to God in Christ through prayer!

Ethan R. Longhenry

Pharisees and Scribes

Then spake Jesus to the multitudes and to his disciples, saying, “The scribes and the Pharisees sit on Moses seat: all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not. Yea, they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with their finger” (Matthew 23:1-4).

The Evangelists consistently speak of mutual antagonism between Jesus and the scribes and Pharisees. From their presentation alone one might imagine that Jesus and the scribes and Pharisees are miles apart in their understanding of God and Judaism. And yet, of all the various sects of Second Temple Judaism, Jesus has the most in common with the Pharisees. The Sadducees accepted only the Torah as legitimate ground of authority and denied the existence of angels, the soul, and the resurrection (Matthew 22:23, Acts 23:8). The Herodians, by virtue of supporting Herod and his government, would have no love for a rival King of the Jews (Matthew 22:16). One might think that Jesus and the Essenes would have much in common; while they shared an apocalyptic worldview and some “ascetic” practices, the Essenes rejected the present Temple and its authorities as illegitimate and looked forward to the day when the Sons of Light would restore the Temple and its proper service and who withdrew from life in the greater Jewish community. Jesus did not look forward to establishment of a restored Temple in Jerusalem, nor did He withdraw from life among the people of God (Matthew 24:1-36). Meanwhile, Jesus and the Pharisees agreed about the inspiration and authority of the prophets and the writings, angels, the soul, the resurrection, and the hope of Israel in the Messiah. This leaves us with a major challenge: if Jesus and the Pharisees share so many similarities in outlook, why are the Pharisees and the scribes singled out for such strong condemnation by the Evangelists? If Jesus and the Pharisees agree on so much, why are the Pharisees portrayed in such consistently negative ways in the Gospels?

Few places express Jesus’ difficulties with the scribes and Pharisees with as much rhetorical force and denunciation as in the series of woes Jesus sets forth in Matthew 23:1-35. Jesus begins His litany of invective against the scribes and Pharisees by denouncing a form of their hypocrisy in Matthew 23:1-4.

Jesus begins with the recognition that the scribes and Pharisees maintain a pride of place in Second Temple Judaism: they “sit on Moses’ seat” (Matthew 23:2). No actual chair is envisioned; Jesus gives recognition to their claims of serving as the interpreters of the Law of Moses on behalf of the people. For this reason Jesus tells the people to do what the scribes and Pharisees bid them to do (Matthew 23:3a). Some interpreters of this passage suggest that Jesus is being sarcastic and does not actually expect His audience to live according to what the Pharisees teach; such an interpretation is possible but not necessarily warranted. We do well to remember that even though Jewish people put great emphasis on literacy and would have maintained higher literacy rates than seen among the Gentiles, plenty of Jewish people could still not read or write, and even then, scrolls of the Law, Prophets, and Writings were copied by hand on expensive papyrus and parchment and would have been reserved for use in the synagogues and those like the scribes and Pharisees who were trained in the Law (Luke 4:17-20). Previously Ezra and his associates had read the Law and gave an understanding of its meaning (Nehemiah 8:1-8); many Jewish people in the first century looked to the scribes and Pharisees for the same reason, and for the time being, Jesus recognizes their role.

In Matthew 23:1-4 the problem is less with the specific interpretations and explanations given by the scribes and Pharisees and much more their unwillingness to do them (Matthew 23:3b-4)! They say the things faithful Jewish people should do, but they themselves do not do them. They expect Jewish people to adhere to all sorts of laws according to what is written and the traditions of the fathers, denounce as sinners those unwilling to bear them (John 9:16, 24), but provide no assistance to others, show no mercy, and themselves frequently (and flagrantly) violate them. In short, it may be good to do what they say, but do not do as they do.

To say one thing but do another is the essence of hypocrisy. The scribes and Pharisees were respected for their knowledge; no doubt many “average” Israelites looked up to them as holy people because of it. Yet, in practice, they were not very holy. They were just as guilty of violating the Law as other Israelites (Acts 13:39, Romans 3:13-21). Yet such totality begs the question: were not all the Israelites, save the Lord Jesus, hypocrites to some degree? Why are the scribes and Pharisees being singled out for this condemnation?

It is one thing to try and fall short; it is quite another to not even try. It is one thing to teach a given path, try to live it, and stumble at times; we humans are imperfect. It is quite another to act as if one is all holy and righteous, presume to be holier and more righteous than others, and yet substantively are little better than those whom they denounce. Such were the scribes and Pharisees: they acted as if knowing and teaching the Law brought forth its own special kind of holiness. Jesus makes it clear that it does not.

We do well to remember that the scribes and Pharisees were part of the people of God, and of all the people of God at the time, were considered to be the most holy and righteous. Their denunciation by all the Evangelists is, in its own way, a warning for believers: do not be like the Pharisees. The way of Jesus and the way of the Pharisees are quite divergent, yet throughout time Christians, however well-meaning, have fallen prey to the ways of the Pharisees!

The Apostle Paul declares that knowledge puffs up while love builds up (1 Corinthians 8:1); it is very easy to obtain knowledge of God and His ways and thus presume one’s holiness based upon one’s superior knowledge. That is the way of the Pharisee and the Gnostic; it is not the way of Jesus or those who truly follow Him (1 Timothy 6:20-21)! We are not made holy by our knowledge; we are not better than others simply because we have come to a better understanding of the will of God than they have. Such is why the first and foremost aspect of the Gospel is our own sinfulness and our inability to solve our sin problem through our own efforts (Ephesians 2:1-3, Titus 3:3). We are entirely dependent upon God in Christ for the hope of salvation (Ephesians 2:8-9); our obedient response in faith, while necessary, does not earn us or merit our salvation!

Every Christian, to some degree or another, is a hypocrite; we proclaim the way of God in Christ but fall short at times (Romans 3:23, 1 John 1:8). But we must walk the walk of Christ; we must do the commandments (1 John 2:3-6). In seeking to do them we will learn humility, faith, and obedience. We would never imagine to lay heavy burdens on others and let ourselves go free; quite the contrary (Galatians 6:2)!

In Matthew 23:1-4 Jesus begins to set forth the contrast between the condemned ways of the scribes and Pharisees and the righteous way of God in Christ. The way of the Pharisees is always tempting for the people of God; we must resist it, remaining humble and dependent upon God in Christ, seeking to do the will of the Lord in all respects, bearing one another’s burdens and not attempting to make them heavier! Let us serve the Lord Jesus in humble faith!

Ethan R. Longhenry

The Spies’ Report

And Caleb stilled the people before Moses, and said, “Let us go up at once, and possess it; for we are well able to overcome it.”
But the men that went up with him said, “We are not able to go up against the people; for they are stronger than we.”
And they brought up an evil report of the land which they had spied out unto the children of Israel, saying, “The land, through which we have gone to spy it out, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of great stature. And there we saw the Nephilim, the sons of Anak, who come of the Nephilim: and we were in our own sight as grasshoppers, and so we were in their sight” (Numbers 13:30-33).

The mission had been completed. But what did it mean?

Moses commissioned twelve spies, one from each tribe of Israel, to go and search out Canaan and ascertain the nature of the land and its inhabitants (Numbers 13:1-20). They went up and saw the land and its inhabitants; they brought back a cluster of grapes, some pomegranates, and figs (Numbers 13:21-26). They even brought back a united assessment of the land: it was a great land, “flowing with milk and honey,” but the people who live there were strong, in great and fortified cities, and the descendants of Anak (the Nephilim, Numbers 13:33) lived there, as well as Amalekites, Jebusites, Amorites, Hittites, and Canaanites (Numbers 13:27-29).

Caleb, the spy from the tribe of Judah, then encouraged Israel to go and possess the land (Numbers 13:30). But ten of the other spies threw cold water on that suggestion, emphasizing the strength of the adversaries, considering themselves as grasshoppers in comparison (Numbers 13:31-33).

Israel went the way of the ten spies; they went so far as to express the desire to return to Egypt and slavery (Numbers 14:1-4). Caleb, along with Joshua, the spy from Ephraim, begged Israel to reconsider, affirming the goodness of the land and that YHWH would give it to them, confident that if YHWH was with them it would not matter how strong their foes might seem (Numbers 14:5-9). But it was too late; Israelites sought to stone Joshua and Caleb (Numbers 14:10).

Consider Israel’s perspective. The reality “on the ground” is never in doubt: the ten spies recognize that the land is of excellent quality with great produce; Caleb and Joshua recognize that the inhabitants of the land are numerous, strong, and living in well-fortified cities. The Israelites have just left slavery in Egypt; they did not have the resources and strength among themselves to overcome their enemies’ advantages. They, as with the ten spies, assess the situation as it looks on the ground; their response is entirely natural according to such a perspective. If it is their strength versus their opponents’ strength, they will die in battle. Such seems quite realistic.

And then there was the faith motivating Caleb and Joshua. If all Israel could rely on was its own resources and strength then Caleb and Joshua would agree that any invasion was a fool’s errand. But Caleb and Joshua remembered that YHWH had just redeemed them from Egyptian slavery, from the very Egypt which dominated Canaan and boasted the strongest empire of the day. If YHWH could rescue Israel from Egypt, then YHWH could dispossess the strong Canaanite nations from before Israel (Numbers 14:9). No, Israel would not obtain Canaan because of their own abilities. They could only obtain it if they trusted in YHWH.

But Israel was not trusting in YHWH. They were rebelling against Him! He promised that He would bring them into the land; they wanted to go back to Egypt, to abort YHWH’s mission halfway through (Exodus 3:7-9, Numbers 14:1-4). To return to Egypt would be to forsake YHWH and everything which He had done for Israel. They even wished that they had died in Egypt or the wilderness; such is how little they trusted in YHWH or thought of the efficacy of His power in this situation.

To this day there is a place for assessment of the situation “on the ground.” In general there is consensus about the situation of the faith “on the ground.” Its influence, however strong it may have been in the past, seems to be waning. Church membership and participation is declining. More and more people identify as “spiritual but not religious.” Strong secular and spiritual forces attempt to subvert the faith and marginalize those who proclaim it. Following Jesus seems to be a quaint relic of the past, a historical legacy many feel is better to discard. Likewise, there is general agreement that by our own resources and strength it will prove nearly impossible to turn the tide on these trends. We can see the “post-Christian” secular future across the pond in Europe where it has been going on for longer than here. “Realistically” we have reason for lamentation and mourning. “Sober assessments” recognize the seeming futility of our endeavors. “On the ground,” it would seem that we should make sure to ask the last person to leave to turn off the lights.

Yet such assessments, however “realistic” or “sober” they seem to be, do not take into account the existence of God and all He has done for us. They do not take into account that “realistically” Christianity should never have existed, and even if it had been started, by all “realistic” scenarios would have died out a long time ago. Jesus has won the victory; Jesus has overcome the world (John 16:31-33). The forces of darkness in this world are arrayed against us and they are strong (Ephesians 6:12); nevertheless, He who is in us is greater than he who is in the world (1 John 4:4).

Many Christians have fallen into the trap of cynicism and pessimism dressed up as being “honest” or “realistic” about the manifold problems facing Christianity and the church. We do well to remember that the spies and Israel were the people of God, and they were being quite “realistic” and “honest” about the situations they were facing. Yet God punished that generation for rebelling against Him; they ironically got their wish, for they all but Caleb and Joshua would die in the wilderness and would not inherit the land (Numbers 14:10-35). The ten spies died by plague (Numbers 14:36-37). It would be the next generation who would trust in YHWH and obtain the promised land, and Caleb and Joshua would lead them to victory (Joshua 1:1-24:33). We must remember this because what the Israelites thought was “honesty” and “realism” betrayed a lack of faith and rebelliousness (1 Corinthians 10:1-12)! YHWH had already proven Himself by delivering them from Egyptian slavery and providing for them to that moment. Likewise God has proven Himself to us through the life, death, resurrection, and lordship of Jesus His Son (Romans 1:4, Romans 5:6-11, 8:17-25). He is able to do more than we can ask or think (Ephesians 3:20-21). The only reason we have ever had the opportunity to hear the Gospel ourselves is on account of His great power working through His servants; if it were only ever based on the resources and strength of the faithful the message would not get very far!

The world gives many reasons for cynicism, despair, doubt, and pessimism. It always has; it always will. Christians are called to put their trust in God, recognizing that the victory comes through Jesus even in difficult circumstances, and that the ways of the world are folly to God (1 Corinthians 1:19-25, 1 Peter 1:3-9). The decision is up to us. Are we going to give in to the realistic assessment and be driven to cynicism and despair as the ten spies and Israel, proving to have more faith in our perception and the ways of the world than in our Creator and Redeemer, and be found in rebellion? Or will we prove willing to put our trust in God in Christ, aware of the long odds and impossibility of our mission in worldly terms, but ever mindful of God’s strength and faithfulness, and to put our hope in God and His strength, as Caleb and Joshua did? May we maintain faith and hope and not give in to cynicism and despair, and obtain the victory in Jesus!

Ethan R. Longhenry