A Holy God

By Robert Jeffress 2023

     God is holy. That’s important to remember. It’s so important, in fact, that there are seraphim, angelic beings, in heaven who announce God’s holiness continuously, according to the prophet Isaiah. In his vision, Isaiah saw the Lord, seated on His throne in heaven, surrounded by seraphim who called out, “Holy, Holy, Holy is the LORD of hosts” (Isa. 6:3).

     Many people mistakenly assume that holiness is a benign concept, similar to goodness or morality. They think the seraphim’s heavenly announcement is the equivalent of saying, “God is a good guy who stands for truth and justice.”

     But holiness goes far beyond goodness or morality. God’s holiness has profound implications for us sin - infected descendants of Adam. The Hebrew word translated as “holy” comes from a term that means “to cut” or “to separate.” God is separate from everything and everyone else in creation. In other words, He is “a cut above.”

     God’s holiness means He is separate from sin. Such a concept was novel in the ancient world. Practitioners of false religions imagined their gods reveling in evil and immorality. But not so with the God of Abraham, Isaac, and Jacob. The prophet Habakkuk addressed the Lord this way: “Your eyes are too pure to approve evil, and You can not look on wickedness with favor” (1:13).

     For clues as to how God’s holiness affects us, take a look at how Isaiah reacted after he got just a fleeting glimpse of that holiness. He said, “Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips; for my eyes have seen the King, the LORD of hosts” (6:5). The venerable prophet came unglued as he realized what God’s holiness meant for him — and for the rest of God’s people —forever.

     The clearer God’s holiness comes into focus, the clearer we see our own sinfulness and the reason He sets Himself apart from us. Understanding God’s holiness gives us a sense of the distance our sin has created between us and Him.

A Vast Chasm

     The prophet Isaiah certainly recognized that distance. He said, “Behold, the LORD’s hand is not so short that it cannot save; nor is His ear so dull that it cannot hear. But your iniquities have made a separation between you and your God, and your sins have hidden His face from you so that He does not hear” (59:1–2).

     We have no defense against this charge. The responsibility for the distance between us and God lies solely with us. God did nothing to us but provide for our every need, share His amazing creation with us, entrust us with a solemn responsibility, and show us how to find our deepest fulfillment by obeying Him. He has stayed absolutely true to His nature and unquestionably faithful to His promises.

     The distance between us and God was created by Adam’s and Eve’s decisions to disobey in the garden — and by the similar decisions made every day by every one of their descendants (again, with one exception). As the old saying goes, “If you feel distant from God, guess which one of you moved?”

     Of course, that doesn’t stop us from trying to shift the blame — or at least trying to shift the focus. Since God is blameless, the only place we can point our finger is at one another. So we rationalize and make strategic comparisons designed to show ourselves in the best possible light. We use faulty standards to measure our goodness. We invoke the names of history’s most notorious villains to show that, relatively speaking, we’re not as bad as other people are.

     In terms of distance from God, we may not be as near to Him as, say, Peter, Paul, Mary the mother of Jesus, and other heroes of the faith were. But we’re certainly closer to Him than Adolf Hitler, Joseph Stalin, and the Christian - persecuting Roman emperor Nero were. And that has to count for something — or so we think.

     The problem is, we underestimate the distance that our sin put between us and God.

     To put it in terms we can picture, imagine that the chasm between us and God is the size of the Grand Canyon. God is on the North Rim of the canyon; we’re on the South Rim. With no help from God, each of our lives would be like taking a running leap from the South Rim. Hitler and his ilk would stumble on takeoff, of course, and drop like stones. Most of us would surpass them by a good six or seven feet. The very best of us — the most morally upright people who ever lived — might get as far as twelve feet out from takeoff. But what does that matter when the distance between the North and South Rims is more than twenty miles?

     With this Grand Canyon analogy in mind, the words of the apostle Paul in Romans 3:23 take on a new dimension: “All have sinned and fall short of the glory of God.” The glory of God — the evidence of His perfections — is the very thing we were created to acknowledge and celebrate. The glory of God is the only thing in which we can find ultimate meaning and purpose. Yet due to the lethal combination of our sin and God’s holiness, the glory of God is immeasurably beyond our reach.

     We are powerless to close the distance between us and God. Unless we acknowledge that truth, the distance can never be closed. We can’t bring God closer by being the best possible version of ourselves. We can’t earn His favor through good works. We can’t jump the gap, even with a good tailwind.

     Our only hope for bridging the chasm between our sinfulness and God’s holiness is for God to take the initiative and reach across to us. The bridge must start from His side.

The Way Back

     You may have noticed that the Alexander Pope quote earlier in this chapter — “To err is human” — was incomplete. To put this sixth core belief of Christianity in context, to understand how humanity’s sin and God’s holiness can ever be reconciled, we need to finish the poet’s thought:

     “To err is human; to forgive, divine.”3

     Just as God’s holiness can never be abated, neither can His love. The impossibly wide chasm between us and God that we created because of our sin is no match for God’s love. Our way back to God begins with understanding what it cost God to redeem us and understanding that our battle against sin never ends.

A Plan of Redemption

     To understand God’s plan of redemption, we need to go back to the beginning, to Adam and Eve in the garden. A series of tragic “firsts” occurred in the wake of their decision to disobey God. Genesis 3:7 says, “The eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings.”

     For the first time ever, humans experienced guilt. The rawness of the emotion caused Adam and Eve to feel exposed. Both had been naked since creation — unashamedly so, because they had nothing to hide. Yet after they sinned, Adam and Eve suddenly felt the need for a covering. Guilt provokes that same reaction in us even today. Instead of admitting our mistakes, our natural instinct is to try to cover them up and hope no one notices. This is part of the sin nature we inherited from Adam and Eve. The first couple tried to cover their sin using the materials they had on hand to fashion garments for themselves.

Like Father, Like Son

     In Romans 5:8, Paul said, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” However, even before He died for us, Jesus gave us tangible evidence of God’s love for sinners.

     Jesus spent so much time with despised members of Jewish society that the religious leaders of the day referred to Him as “a friend of tax collectors and sinners” (Matt. 11:19). They thought they were leveling a devastating criticism. They didn’t realize Jesus would embrace the title.

     Jesus was a friend of sinners. He cared about their well-being. He showed them a different way. And when they crucified Him, He said, “Father, forgive them” (Luke 23:34). Jesus loved sinners because God loves sinners. And our redemption begins with that amazing truth.

     Meanwhile, God came looking for them “in the cool of the day” (v. 8), as was His custom. And for the first time, Adam and Eve dreaded God’s presence. They became acutely aware of His holiness and realized their feeble efforts to cover themselves could not withstand His scrutiny.

     As the awful weight of what they had done settled on them, Adam and Eve were able to receive God’s first provision for their sin: “The LORD God made garments of skin for Adam and his wife, and clothed them” (v. 21). This is the first death recorded in Scripture. It’s also the first sacrifice. It’s the first reveal of the payment necessary for sin — and the first foreshadowing of the once - and - for - all sacrifice to come.

     The skin for their coverings came from an animal God had created — a living creature He had to kill because of their sin. For the first time ever, something innocent died to cover the sins of someone guilty. And God provided the sacrificial animal.

     Animal sacrifices, along with grain offerings, multiplied exponentially under the law of Moses. The never - ending need for offerings and sacrifices served as a perpetual reminder of the people’s sins. These sacrifices didn’t actually remove sins. Instead, they underscored people’s need for forgiveness. They also foreshadowed the coming final sacrifice of Jesus Christ. The climax of Israel’s annual cycle of offerings and sacrifices took place on the Day of Atonement, which is described in detail in Leviticus 16.

     God wanted His people to understand that something innocent had to die to atone for those who are guilty. Even so, the covering of sins these animals provided was limited. These animals were simply object lessons that pointed to the ultimate sacrifice, Jesus Christ, whom God Himself would provide to atone for the sins of the world. Like the animal sacrifices, Jesus Christ was “without blemish” (Ezek. 43:22). But that’s where the similarity stops.

     •     The Old Testament sacrifice system was perpetual. The offerings and sacrifices had to be made continually. But Jesus Christ was offered once, through His crucifixion.

     •     The Old Testament sacrifices were made by sinful priests who first had to atone for their own sins. Christ was the perfect, sinless High Priest who had no sin of His own to atone for, so He could present Himself as the ultimate sacrifice for our sins.

     •     The Old Testament sacrifices provided temporary reconciliation with God. Christ’s sacrifice offered eternal redemption for those who believe (Heb. 9:11–12).

     The Old Testament sacrificial system was designed to remind God’s people every day of their sin and their need for atonement. The fact that those sacrifices were never completed but had to be offered year after year created a longing for the once - and - for - all sin offering that only God Himself could make.

     That sacrifice is the focus of the seventh core belief of Christianity. In the chapter that follows, we will examine why Jesus Christ alone is able to provide salvation. As we wrap up this chapter, let’s consider the lingering problem of sin.

What’s in a Name?

By Mark Futato 11/1/2010

     Anybody who has spent any time in the church can tell stories of flat-out ridiculous attitudes and actions they have seen in the lives of God’s people. There is nothing new under the sun. The book of Jonah exposes in a sometimes humorous way the foibles of the faithful in ancient Israel. Against the backdrop of human folly shines the brilliance of divine faithfulness. Such is the message of the book of Jonah. We need not, however, study the whole book to get this message. It is found in Jonah’s name.

     Some scholars are hesitant to see any significance in Jonah’s name. In brief, three reasons should suffice to overcome this hesitancy. One, the author of the book of Jonah uses a variety of names for God in a way that is theologically significant. Two, the book of Jonah is filled with rhetorical devices, so we should not be surprised if the name of one of the chief characters plays into the storyline. Three, naming is significant in many other Old Testament narratives. I will mention just a few from the early chapters of Genesis.

     Adam (1:26) means “humanity,” and he is the representative of the human race. Eve (3:20) means “living” because she will be the mother of all of the living. Cain (4:1) sounds like the word for “acquired,” and Eve said she acquired a male child with the help of the Lord. Abel (v. 2) means “vanity” because his life was in vain, having been snuffed out in its prime. Seth (v. 25) means “replacement” because he was a replacement for the son that Eve lost.

     Examples could be multiplied, but suffice to say that it is common for personal names to have theological significance in Hebrew narratives.

     The author of the book of Jonah tells us that the word of the Lord came to “Jonah the son of Amittai” (v. 1). With this naming, the author identifies the Jonah of our story with the Jonah known from the history of the kings, who prophesied in the northern kingdom of Israel during the reign of Jeroboam II (see 2 Kings 14:25). The reign of Jeroboam II was characterized by two things: human waywardness and divine blessing. In spite of Israel’s waywardness, she experienced the blessing of God in a way that was reminiscent of the glory days of David and Solomon (vv. 23–29). As we will see, Jonah also experiences the blessing of God in spite of his waywardness, and in this way he serves as a representative of the nation.

     In addition to this straightforward use of the name “Jonah the son of Amittai” that identifies him with the historical prophet, I think the author also uses the name in a way that is theologically significant, especially since the author uses the naming of God in a way that is theologically significant.

     In addition to being a proper noun, the Hebrew word for “Jonah” is also a common noun that means “dove.” In American culture, the word dove can be used symbolically to refer to a variety of things, including “peace” and the “Holy Spirit.” In a similar way, the Hebrew word for “dove” can be used symbolically in a variety of ways. Of particular interest is its use in Hosea 7:11, where we read, “Ephraim is like a dove, silly and without sense.” From the beginning of the story to its end, Jonah will show himself to be true to his name “silly and without sense.”

     But the author does not simply give us Jonah’s “first” name. He goes on to give us his “last” name. Is there significance here?

     Since there were numerous people with the same names in ancient Israel, Hebrew tradition specified individuals in reference to their fathers. So Jonah is called “the son of Amittai.” The Hebrew noun translated “Amittai” is made up of two parts. The first part comes from a noun that means, among other things, “reliability, dependability, trustworthiness, faithfulness, constancy.” The second part of the name is the personal pronoun “my.” So when hearing Jonah’s full name in the story, ancient Israelites would have easily heard “Dove, the son of my faithfulness.” And that he was! From the beginning of the book to its end, Jonah not only shows himself to be “silly and without sense,” but he ever remains the son of God’s “faithfulness.”

     In the book of Jonah, the primary way in which God’s faithfulness manifests itself is in compassion. Even when God disciplines Jonah in the story, this discipline is from God’s compassionate heart and for Jonah’s good. God never gives up on Jonah but remains faithful to him throughout the story. Jonah is one who repeatedly experiences God’s faithful compassion.

     In short, therefore, the story of Jonah has a twofold focus: Jonah’s silly and senseless waywardness and God’s faithful compassion. This twofold focus is why the story of Jonah has touched the hearts of God’s people throughout the generations. From the time when the story was first told until the present day, it speaks to God’s people about the ways in which we, like Jonah, are silly and senseless at times and yet always remain the objects of God’s faithful compassion.

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• 1     Interpreting the Psalms: An Exegetical Handbook (Handbooks for Old Testament Exegesis)
• 2     Beginning Biblical Hebrew
• 3     Transformed by Praise: The Purpose and Message of the Psalms
• 4     Pocket Paradigms: For Biblical Hebrew
• 5     Joy Comes in the Morning: Psalms for All Seasons
• 6     [ The Book of Psalms/The Book of Proverbs ] By Futato, Mark D. ( Author ) [ 2009 ) [ Hardcover ]
• 7     By Mark D. Futato - Interpreting The Psalms: An Exegetical Handbook (7/16/07)
• 8     Creation: A Witness to the Wonder of God by Mark David Futato (2000-02-01)

By Faith, Not Fear

By Scotty Smith 11/1/2010

     “Lions and tigers and bears, O my!” That’s not only one of the more memorable lines from cinematic history, it’s one of the more recognizable themes in contemporary discipleship. Sometimes fear of the enemies to our faith seems much more pronounced than faith in the object of our faith — the Lord Jesus Christ.

     We can ill afford to be naive about the “schemes of our enemy” — the prowling, roaring lion, seeking to devour (2 Cor. 2:11; 1 Peter 5:8). Only an abusive parent and an irresponsible church doesn’t seek to protect the lambs of Jesus. Moreover, we can ill afford naiveté about the glory and grace of Jesus — the Lion of the tribe of Judah. We are called to a discipleship that is proactive rather than reactive — engaging rather than escaping — one filled with faith, not crippled by fear.

     So what’s the connection between a concern to protect our kids from the dangers of life in our fallen world and a commitment to prepare them to live as kingdom-servants in that very same world — the world Jesus is committed to renew and restore?

     In my first season of vocational ministry, I erred on the side of protection. Influenced by bad eschatology, a pragmatic gospel, a dualistic worldview, and paranoid parents, I thought more in terms of helping graduating seniors survive rather than thrive in their first few years out of high school.

     But over the past three decades, a greater grasp of the gospel has led me to invest more in the preparation end of the protection-preparation continuum. For the sake of brevity, I’ll mention three areas that we parents and local parishes should take seriously as we seek to prepare our young people for life in the real world — God’s world.

A Satisfying Gospel Spirituality

A Robust Biblical Sexuality

Honest, Grace-Infused Community

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• 1     Everyday Prayers: 365 Days to a Gospel-Centered Faith
• 2     Every Season Prayers: Gospel-Centered Prayers for the Whole of Life
• 3     Objects of His Affection: Coming Alive to the Compelling Love of God
• 4     Restoring Broken Things
• 5     The Reign of Grace: The Delights and Demands of God's Love

Be Prepared

By R.C. Sproul 11/1/2010

     Never argue with the man with the microphone. On several occasions, I’ve been invited to appear on radio or television programs for interviews by controversial hosts. For the most part, I have declined these interviews because of the format in which they are structured. Though they promise the opportunity for open debate, such debate is rarely forthcoming. There are certain hosts who are ruthless in their treatment of their guests and get away with it because of the power of the microphone. Whoever controls the microphone controls the game. If the host makes a particular statement, the guest must rely on the mercy of the person with the microphone in order to offer a rebuttal to the host. At any time in the course of such discussions, the comments of the guest can be silenced.

     I use this illustration frequently in talking with students who encounter hostile professors in college or in seminary. In their efforts to defend the truth claims of Christianity, students often valiantly charge in where angels fear to tread and are attacked viciously by the professor. I try to communicate to them that, as valiant as their attempts may be, they are in most cases exercises in futility because the professor controls the discussion. The classroom is not a place where open debate is usually encouraged. To the contrary, on the campuses of many universities and even seminaries, open season has been declared on Christian students. For some reason, it seems that professors in such settings take delight in trying to undermine the faith of their students. This is one reason why the New Testament warns us that not many should become teachers, for with teaching comes a greater judgment.

     At the same time, our Lord Himself warned against those who bring harm to one of His little ones. In most cases, it is easy for a man or woman with a doctorate and years of experience in higher education to humiliate a student, no matter how strong the student’s faith is or how articulate the student may be. It’s a mismatch, and it’s a mismatch that unscrupulous teachers greedily seize upon.

     These teachers explain their tactics by saying they’re simply trying to open the closed minds of the students or to bring them to deliverance from their slavery to outmoded ideas. The excuses are as endless as they are mindless. In the first week of my first year attending seminary, a professor was sharply critical of a student for coming to the seminary with too many preconceived ideas. The idea the seminary student brought with him that the professor described as an unwarranted preconception was his belief in the deity of Christ. I was shocked when I saw a student being humiliated for having the audacity to come to seminary with the idea already formed in his mind that Christ is the incarnate Son of God. The real question, however, was this one: Why was the professor, who was supposedly committed to the creedal statements of the seminary, denying the deity of Christ in such a situation? But this type of thing happens far more regularly than many people realize.

     When I was on the faculty of a Christian college many years ago, I had a constant stream of students come to me with questions about the relationship between the truths affirmed in the New Testament about Christ and similar mythological affirmations found in the famous work Metamorphoses (Oxford World's Classics) by the poet Ovid. It became clear that it was the delight of the english professor in his humanities class, which included a study of Ovid, to draw parallels between the New Testament teachings about Jesus and the myths presented in Metamorphosis.

     I had the opportunity to meet in a friendly atmosphere with this professor over coffee in the student union, and I began asking him questions about his knowledge of the biblical worldview compared to the worldview of Ovid. I pointed out the remarkable number of differences between Ovid’s worldview and that of the New Testament, which the professor acknowledged existed, and I said: “It’s just simply not good teaching to point out similarities between different positions without at the same time acknowledging the signifi cant differences between them. In your critique of Christianity, you have failed to mention these differences, which is not a sound approach to the matter.” He was contrite and committed not to do that anymore. But again, that was one incident out of literally tens of thousands that take place every year on campuses, not only at secular universities, but at church-related colleges and even in theological seminaries, as I’ve already mentioned.

     One of the problems we have here is the criteria we use when choosing colleges or universities to attend in the first place. So often parents are impressed by the beauty of the campus of the particular institution or by their own remembrance of the commitment of the institution a generation ago, overlooking the reality that the approach to Christianity changes in various institutions as the faculty changes. The most significant barometer for choosing any kind of institution of higher learning is not the beauty of its campus but its faculty.

     If you’re looking to send your children to an institution that has a Christian history or a Christian relationship, do not assume that the current faculty is fully persuaded of the truth claims of Christianity. You may indeed be throwing your children into the fire of a crucible they are not expecting and are not really prepared to withstand. I am not for educating people in a sheltered environment where there is no interaction with the secular mindset and with pagan worldviews, but we need to be fully prepared to understand when and where those worldviews come into collision with Christianity and how to avoid collisions that may be disastrous.

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Robert Charles Sproul, 2/13/1939 – 12/14/2017 was an American theologian, author, and ordained pastor in the Presbyterian Church in America. Dr. R.C. Sproul was founder and chairman of Ligonier Ministries, an international Christian education and discipleship organization located near Orlando, Fla. He was also copastor of Saint Andrew’s Chapel in Sanford, Fla., chancellor of Reformation Bible College, and executive editor of Tabletalk magazine. Dr. Sproul has contributed dozens of articles to national evangelical publications, has spoken at conferences, churches, and schools around the world, and has written more than one hundred books. He also served as general editor of the Reformation Study Bible.

The Year in Books

By Keith Mathison 12/1/2010

     I have always enjoyed recommending books, and for the final “Beyond the Wicket Gate” column of 2010, I thought it might be helpful to share some of the significant books that have been published so far this year, books that you may not have heard about but should consider reading. This list is not exhaustive. I have not seen all of the books published this year, and even if I had, it is humanly impossible to read them all. It is inevitable, therefore, that there will be great books missing from this list. Furthermore, since I am writing several months before this column will be published, I will miss some of those books published later in the year.

     The year 2009 was a good year for Reformed believers because it was the 500th anniversary of John Calvin’s birth, and this anniversary prompted the publication of numerous books related to Calvin and Calvinism. The flow of such books did not cease in 2010. Reformation Heritage Books published Piety's Wisdom: A Summary of Calvin's Institutes with Study Questions by J. Mark Beach, a professor at Mid-America Reformed Seminary. The same publisher also released Calvin: Theologian and Reformer, edited by Joel R. Beeke and Garry J. Williams. This volume contains seven brief chapters dealing with the life, the work, and the theology of Calvin. A much larger volume was published in the Calvin 500 Series by P&R Publishing. This work is edited by David Hall and is titled Tributes to John Calvin: A Celebration of His Quincentenary (Calvin 500). It is a collection of twenty-three academic papers presented at an assembly gathered in Geneva to celebrate the anniversary of Calvin’s birth.

     This year seems to have been a slow one thus far for exceptional commentaries. There are exceptions, however. Pillar New Testament Commentary (Set of 16 Volumes) (The Pillar New Testament Commentary) (2013-07-25) series published by Eerdmans and edited by D.A. Carson continues to compete with Pixar Animation for the longest continuous series of great releases. Early this year, Eerdmans added a substantive 600-page commentary on The Letter to the Hebrews (The Pillar New Testament Commentary (PNTC)) by Peter T. O’Brien to its Pillar series. This one belongs in every pastor’s library. By the time this column is published, Eerdmans will have also added a commentary on 1 Corinthians to the Pillar series. There are a number of other commentaries that should be available by the time this column is published. Baker Academic is adding a commentary on Ephesians to its Baker Exegetical Commentaries series. Eerdmans is adding a commentary on Hosea to its New International Commentary on the Old Testament series and commentaries on the Gospel of John and the Epistle of James to its New International Commentary on the New Testament series. Both New Testament commentaries are replacing older works in the series.

     Two must-reads related in one way or another to Christianity and culture are David VanDrunen’s Natural Law and the Two Kingdoms: A Study in the Development of Reformed Social Thought (Emory University Studies in Law and Religion) and James Davison Hunter’s To Change the World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World. VanDrunen’s work traces the development of the doctrine of natural law and the “two-kingdoms” concept in Reformed thought from the sixteenthcentury to the present. Hunter’s work analyzes the failure of the common Christian view of its world-changing task and criticizes the tactics of the Christian right, the Christian left, and the neo-Anabaptists before offering an alternative proposal. Neither book will convince every reader, but both publications make important contributions to the discussion of culture among Christians.

     Several significant works for students of systematic and historical theology were released this year. Christian Focus published a small book that should become required reading for every seminary student. The Trials of Theology: Becoming a 'proven worker' in a dangerous business, edited by Andrew J.B. Cameron and Brian S. Rosner, contains several essays by luminaries such as Augustine, Luther, Spurgeon, and Warfield on how to navigate the dangers of theological study. It also contains several essays by contemporary authors such as Carson, Carl Trueman, and Gerald Bray focusing on specific areas of theological study.

     Reformation Heritage Books published the second volume of Reformed Confessions of the 16th and 17th Centuries in English Translation: 1552-1566 Volume 2. This volume contains translations of thirty-five Reformed confessions written between 1552 and 1566. Some, such as the Belgic Confession, are well known. Others, such as the Confession of Piotrków, are not. By the time this column is published, Reformation Heritage will also have published the works of the great Reformed theologian Herman Witsius. This five-volume set will include a reprint of his classic work on covenant theology, Economy of the Covenants Between God and Man (2 Volumes), and his commentaries on the Apostles’ Creed and the Lord’s Prayer.

     Students of the early church and patristic theology welcomed the second edition of Frances Young’s From Nicaea to Chalcedon: A Guide to the Literature and Its Background, one of the most helpful introductions to the writings of the fourth and fifth centuries. Finally, InterVarsity Press has published Shapers of Christian Orthodoxy: Engaging with Early and Medieval Theologians, a collection of essays on several important early and medieval theologians, from Irenaeus to Aquinas. For Christian bibliophiles, it has been another very good year.

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Per Amazon, Keith A. Mathison (MA, Reformed Theological Seminary; PhD, Whitefield Theological Seminary) is dean of the Ligonier Academy of Biblical and Theological Studies and an associate editor of Tabletalk magazine at Ligonier Ministries. He is editor of When Shall These Things Be: A Reformed Response to Hyper-Preterism and associate editor of The Reformation Study Bible. He lives in Lake Mary, Florida, with his wife and children.

• 1     Postmillennialism: An Eschatology of Hope
• 2     The Shape of Sola Scriptura
• 3     Given for You: Reclaiming Calvin's Doctrine of the Lord's Supper
• 4     From Age to Age: The Unfolding of Biblical Eschatology
• 5     Dispensationalism: Rightly Dividing the People of God?
• 6     A Reformed Approach to Science and Scripture
• 7     Not a Chance: God, Science, and the Revolt against Reason
• 8     When Shall These Things Be?: A Reformed Response to Hyper-Preterism

The Institutes of the Christian Religion

Translated by Henry Beveridge

     11. As it is sometimes necessary for kings and states to take up arms in order to execute public vengeance, the reason assigned furnishes us with the means of estimating how far the wars which are thus undertaken are lawful. For if power has been given them to maintain the tranquillity of their subjects, repress the seditious movements of the turbulent, assist those who are violently oppressed, and animadvert on crimes, can they use it more opportunely than in repressing the fury of him who disturbs both the ease of individuals and the common tranquillity of all; who excites seditious tumult, and perpetrates acts of violent oppression and gross wrongs? If it becomes them to be the guardians and maintainers of the laws, they must repress the attempts of all alike by whose criminal conduct the discipline of the laws is impaired. Nay, if they justly punish those robbers whose injuries have been afflicted only on a few, will they allow the whole country to be robbed and devastated with impunity? Since it makes no difference whether it is by a king or by the lowest of the people that a hostile and devastating inroad is made into a district over which they have no authority, all alike are to be regarded and punished as robbers. Natural equity and duty, therefore, demand that princes be armed not only to repress private crimes by judicial inflictions, but to defend the subjects committed to their guardianship whenever they are hostilely assailed. Such even the Holy Spirit, in many passages of Scripture, declares to be lawful.

12. But if it is objected, that in the New Testament there is no passage or example teaching that war is lawful for Christians, I answer, first, that the reason for carrying on war, which anciently existed, still exists in the present day, and that, on the other hand, there is no ground for debarring magistrates from the defence of those under them; and, secondly, that in the Apostolical writings we are not to look for a distinct exposition of those matters, their object being not to form a civil polity, but to establish the spiritual kingdom of Christ; lastly, that there also it is indicated, in passing, that our Saviour, by his advent, made no change in this respect. For (to use the words of Augustine) "if Christian discipline condemned all wars, when the soldiers ask counsel as to the way of salvation, they would have been told to cast away their arms, and withdraw altogether from military service. Whereas it was said (Luke 3:14), Concuss no one, do injury to no one, be contented with your pay. Those whom he orders to be contented with their pay he certainly does not forbid to serve" (August. Ep. 5 ad Marcell.) But all magistrates must here be particularly cautious not to give way, in the slightest degree, to their passions. Or rather, whether punishments are to be inflicted, they must not be borne headlong by anger, nor hurried away by hatred, nor burn with implacable severity; they must, as Augustine says (De Civit. Dei. Lib. 5 cap. 24), "even pity a common nature in him in whom they punish an individual fault;" or whether they have to take up arms against an enemy, that is, an armed robber, they must not readily catch at the opportunity, nay, they must not take it when offered, unless compelled by the strongest necessity. For if we are to do far more than that heathen demanded, who wished war to appear as desired peace, assuredly all other means must be tried before having recourse to arms. In fine, in both cases, they must not allow themselves to be carried away by any private feeling, but be guided solely by regard for the public. Acting otherwise, they wickedly abuse their power which was given them, not for their own advantage, but for the good and service of others. On this right of war depends the right of garrisons, leagues, and other civil munitions. By garrisons, I mean those which are stationed in states for defence of the frontiers; by leagues, the alliances which are made by neighbouring princes, on the ground that if any disturbance arise within their territories, they will mutually assist each other, and combine their forces to repel the common enemies of the human race; under civil munitions, I include everything pertaining to the military art.

13. Lastly, we think it proper to add, that taxes and imposts are the legitimate revenues of princes, which they are chiefly to employ in sustaining the public burdens of their office. These, however, they may use for the maintenance of their domestic state, which is in a manner combined with the dignity of the authority which they exercise. Thus we see that David, Hezekiah, Josiah, Jehoshaphat, and other holy kings, Joseph also, and Daniel, in proportion to the office which they sustained, without offending piety, expended liberally of the public funds; and we read in Ezekiel, that a very large extent of territory was assigned to kings (Ezek. 48:21). In that passage, indeed, he is depicting the spiritual kingdom of Christ, but still he borrows his representation from lawful dominion among men. Princes, however, must remember, in their turn, that their revenues are not so much private chests as treasuries of the whole people (this Paul testifies, Rom. 13:6), which they cannot, without manifest injustice, squander or dilapidate; or rather, that they are almost the blood of the people, which it were the harshest inhumanity not to spare. They should also consider that their levies and contributions, and other kinds of taxes, are merely subsidies of the public necessity, and that it is tyrannical rapacity to harass the poor people with them without cause. These things do not stimulate princes to profusion and luxurious expenditure (there is certainly no need to inflame the passions, when they are already, of their own accord, inflamed more than enough), but seeing it is of the greatest consequence that, whatever they venture to do, they should do with a pure conscience, it is necessary to teach them how far they can lawfully go, lest, by impious confidence, they incur the divine displeasure. Nor is this doctrine superfluous to private individuals, that they may not rashly and petulantly stigmatise the expenditure of princes, though it should exceed the ordinary limits.

14. In states, the thing next in importance to the magistrates is laws, the strongest sinews of government, or, as Cicero calls them after Plato, the soul, without which, the office of the magistrate cannot exist; just as, on the other hand, laws have no vigour without the magistrate. Hence nothing could be said more truly than that the law is a dumb magistrate, the magistrate a living law. As I have undertaken to describe the laws by which Christian polity is to be governed, there is no reason to expect from me a long discussion on the best kind of laws. The subject is of vast extent, and belongs not to this place. I will only briefly observe, in passing, what the laws are which may be piously used with reference to God, and duly administered among men. This I would rather have passed in silence, were I not aware that many dangerous errors are here committed. For there are some who deny that any commonwealth is rightly framed which neglects the law of Moses, and is ruled by the common law of nations. How perilous and seditious these views are, let others see: for me it is enough to demonstrate that they are stupid and false. We must attend to the well known division which distributes the whole law of God, as promulgated by Moses, into the moral, the ceremonial, and the judicial law, and we must attend to each of these parts, in order to understand how far they do, or do not, pertain to us. Meanwhile, let no one be moved by the thought that the judicial and ceremonial laws relate to morals. For the ancients who adopted this division, though they were not unaware that the two latter classes had to do with morals, did not give them the name of moral, because they might be changed and abrogated without affecting morals. They give this name specially to the first class, without which, true holiness of life and an immutable rule of conduct cannot exist.

15. The moral law, then (to begin with it), being contained under two heads, the one of which simply enjoins us to worship God with pure faith and piety, the other to embrace men with sincere affection, is the true and eternal rule of righteousness prescribed to the men of all nations and of all times, who would frame their life agreeably to the will of God. For his eternal and immutable will is, that we are all to worship him and mutually love one another. The ceremonial law of the Jews was a tutelage by which the Lord was pleased to exercise, as it were, the childhood of that people, until the fulness of the time should come when he was fully to manifest his wisdom to the world, and exhibit the reality of those things which were then adumbrated by figures (Gal. 3:24; 4:4). The judicial law, given them as a kind of polity, delivered certain forms of equity and justice, by which they might live together innocently and quietly. And as that exercise in ceremonies properly pertained to the doctrine of piety, inasmuch as it kept the Jewish Church in the worship and religion of God, yet was still distinguishable from piety itself, so the judicial form, though it looked only to the best method of preserving that charity which is enjoined by the eternal law of God, was still something distinct from the precept of love itself. Therefore, as ceremonies might be abrogated without at all interfering with piety, so, also, when these judicial arrangements are removed, the duties and precepts of charity can still remain perpetual. But if it is true that each nation has been left at liberty to enact the laws which it judges to be beneficial, still these are always to be tested by the rule of charity, so that while they vary in form, they must proceed on the same principle. Those barbarous and savage laws, for instance, which conferred honour on thieves, allowed the promiscuous intercourse of the sexes, and other things even fouler and more absurd, I do not think entitled to be considered as laws, since they are not only altogether abhorrent to justice, but to humanity and civilised life.

16. What I have said will become plain if we attend, as we ought, to two things connected with all laws--viz. the enactment of the law, and the equity on which the enactment is founded and rests. Equity, as it is natural, cannot be the same in all, and therefore ought to be proposed by all laws, according to the nature of the thing enacted. As constitutions have some circumstances on which they partly depend, there is nothing to prevent their diversity, provided they all alike aim at equity as their end. Now, as it is evident that the law of God which we call moral, is nothing else than the testimony of natural law, and of that conscience which God has engraven on the minds of men, the whole of this equity of which we now speak is prescribed in it. Hence it alone ought to be the aim, the rule, and the end of all laws. Wherever laws are formed after this rule, directed to this aim, and restricted to this end, there is no reason why they should be disapproved by us, however much they may differ from the Jewish law, or from each other (August. de Civit. Dei, Lib. 19 c. 17). The law of God forbids to steal. The punishment appointed for theft in the civil polity of the Jews may be seen in Exodus 22. Very ancient laws of other nations punished theft by exacting the double of what was stolen, while subsequent laws made a distinction between theft manifest and not manifest. Other laws went the length of punishing with exile, or with branding, while others made the punishment capital. Among the Jews, the punishment of the false witness was to "do unto him as he had thought to have done with his brother" (Deut. 19:19). In some countries, the punishment is infamy, in others hanging, in others crucifixion. All laws alike avenge murder with blood, but the kinds of death are different. In some countries, adultery was punished more severely, in others more leniently. Yet we see that amidst this diversity they all tend to the same end. For they all with one mouth declare against those crimes which are condemned by the eternal law of God--viz. murder, theft, adultery, and false witness; though they agree not as to the mode of punishment. This is not necessary, nor even expedient. There may be a country which, if murder were not visited with fearful punishments, would instantly become a prey to robbery and slaughter. There may be an age requiring that the severity of punishments should be increased. If the state is in troubled condition, those things from which disturbances usually arise must be corrected by new edicts. In time of war, civilisation would disappear amid the noise of arms, were not men overawed by an unwonted severity of punishment. In sterility, in pestilence, were not stricter discipline employed, all things would grow worse. One nation might be more prone to a particular vice, were it not most severely repressed. How malignant were it, and invidious of the public good, to be offended at this diversity, which is admirably adapted to retain the observance of the divine law. The allegation, that insult is offered to the law of God enacted by Moses, where it is abrogated, and other new laws are preferred to it, is most absurd. Others are not preferred when they are more approved, not absolutely, but from regard to time and place, and the condition of the people, or when those things are abrogated which were never enacted for us. The Lord did not deliver it by the hand of Moses to be promulgated in all countries, and to be everywhere enforced; but having taken the Jewish nation under his special care, patronage, and guardianship, he was pleased to be specially its legislator, and as became a wise legislator, he had special regard to it in enacting laws.

     Christian Classics Ethereal Library / Public Domain

     Institutes of the Christian Religion

Read The Psalms In "1" Year

Psalm 78

39 He remembered that they were but flesh,
a wind that passes and comes not again.
40 How often they rebelled against him in the wilderness
and grieved him in the desert!
41 They tested God again and again
and provoked the Holy One of Israel.
42 They did not remember his power
or the day when he redeemed them from the foe,
43 when he performed his signs in Egypt
and his marvels in the fields of Zoan.
44 He turned their rivers to blood,
so that they could not drink of their streams.
45 He sent among them swarms of flies, which devoured them,
and frogs, which destroyed them.
46 He gave their crops to the destroying locust
and the fruit of their labor to the locust.
47 He destroyed their vines with hail
and their sycamores with frost.
48 He gave over their cattle to the hail
and their flocks to thunderbolts.
49 He let loose on them his burning anger,
wrath, indignation, and distress,
a company of destroying angels.

By John Walvoord

Idolatry in Egypt

     Jeremiah 44:15–30. The Jews rejected the warning of Jeremiah and announced that they would worship the gods of Egypt (vv.  15–19 ). Jeremiah reminded them how God had punished the people of Israel. When they refused to listen (vv.  20–24 ), Jeremiah reminded them that God would cause them to perish and that he would give them a sign that He would punish them in this place, that is, that Pharaoh Hophrah, king of Egypt, would be handed over to Nebuchadnezzar, the king of Babylon. This prophecy as well as  Ezekiel 29:19–20, which was given in 571 BC, indicated the invasion was still to come. It probably was fulfilled between 571 and 567 BC.

Jeremiah’s Message to Baruch

     Jeremiah 45:1–5. In the fourth year of Jehoiakim, Jeremiah told Baruch, who was overwhelmed by the tragedies that had overtaken his people, that he himself would escape the disaster that would overtake his people. Baruch was the stenographer who wrote down Jeremiah’s dictation ( 36:4, 32 ). The many prophecies about the destruction of Jerusalem were literally fulfilled.

Prophecy In  Jeremiah Concerning The Nations | Egypt’s Downfall

     Jeremiah 46:1–12. Prophecies concerning the nations began with the prediction of Egypt’s downfall to the armies of Babylon. One of the most important battles in the ancient world occurred at Carchemish in 605 BC. The Babylonian armies decisively defeated Egypt and ended any Egyptian claim to influence the Holy Land. The Babylonian army had lifted its siege of Jerusalem in order to fight the Egyptians (cf.  Jer. 37:4–13 ). After defeating the Egyptians, the Babylonians came back and conquered Jerusalem. In this Scripture, Jeremiah prophesied graphically how the Egyptian army would fall before the Babylonians. Egypt would never rise to great power again.

Invasion of Egypt

     Jeremiah 46:13–26. After the defeat of the Egyptians, the Babylonian armies later invaded Egypt. This was in keeping with earlier prophecies of Jeremiah that God would pursue the Israelites who fled to Egypt and would search them out and deliver them to the Babylonians (cf.  42:13–22 ). Jeremiah’s prophecy not only predicted the invasion but pictured Egypt being laid waste and lying in ruins. It would be their day of disaster ( 46:21 ). God would use the Babylonians to bring judgment on the gods of Egypt (v.  25 ). Though the destruction of Egypt was to be extensive, later Egypt would resume her normal life (v.  26 ).

The Later Restoration of Israel

     Jeremiah 46:27–28. In contrast to the destruction brought on Egypt, God reassured Israel that she would ultimately be restored to her land and made safe and secure (v.  27 ). Though God would deal severely with those Israelites who fled to Egypt, ultimately the nation would be restored. God declared, “Though I completely destroy all the nations among which I scatter you, I will not completely destroy you. I will discipline you but only with justice; I will not let you go entirely unpunished” (v.  28 ). This same thought was declared in  Jeremiah 30:11. This was fulfilled in history and will be fulfilled in the millennium.

Prophecy about the Philistines

     Jeremiah 47:1–7. The second nation to be destroyed according to Jeremiah’s prophecy was the land of the Philistines. They occupied an area along the coast of Judah and periodically rose in power to attack Israel and other nations. Many such incidents are recorded in Scripture (cf.  Judg. 3:1–4, 31; 13–16; 1 Sam. 7:2–17; 1 Sam. 13:1–14:23; 28:1–4; 29:1–2, 11; 31:1–10; 2 Sam. 5:17–25; 8:1; 2 Chron. 21:16–17; 28:16–18 ). This section describes a battle between Philistia and Pharaoh Neco, king of Egypt (cf.  2 Kings 23:29–30 ). This event probably occurred about 609 BC.

     Ashkelon, which is described as being destroyed ( Jer. 47:5 ), was conquered by the Babylonians in 604 BC. Though Ashkelon was rebuilt numerous times in its history after the seventh century BC, the ancient ruins that are visible today are dramatic proof of God’s judgment. The ruined city of Ashkelon is a testimony to fulfilled prophecy, and alongside it is the modern city of Ashkelon, one of the five most important cities of Philistia. Ashkelon is mentioned often in Scripture ( Judg. 1:18; 14:19; 1 Sam. 6:17; 2 Sam. 1:20; Jer. 25:20; Amos 1:8; Zeph. 2:4, 7; Zech. 9:5 ).

Prophecy about Moab

     Jeremiah 48:1–47. The destruction of Moab is described as complete (v.  8 ). The Moabites were descendants of Lot’s elder daughter ( Gen. 19:36–37 ). Nebo and Kirjathaim were cities originally possessed by the tribe of Reuben but were conquered by the Moabites. Heshbon, another city once owned by the tribe of Reuben, also was to be destroyed. Other prophecies in Scripture relate also to Moab ( Isa. 15–16; Ezek. 25:8–11; Amos 2:1–3; Zeph. 2:8–11 ). From available evidence, scholars believe that Moab was destroyed in 582 BC by the Babylonians. The god of the Moabites, Chemosh, would no longer be worshipped or honored.

     Jeremiah described the word from the Lord as a prophecy of the further destruction of Moab ( Jer. 48:11–12 ). She would be ashamed of Chemosh, her god (v.  13 ). Her finest young men would be killed (v.  15 ).

     Judgment was declared on the main cities of Moab, which are named (vv.  20–24 ). Though they once scorned Israel, they would have to abandon their cities and live among rocks (v.  28 ).

     Moab’s pride, which had been so evident in her boasting in times past, would now be turned to weeping (vv.  29–33 ). Her cries of distress would be heard from Heshbon to Elealeh and Jabaz (v.  34 ). No longer would she bring offerings to her gods (v.  35 ). Her wealth would be gone (v.  36 ). Moab would be shattered like a piece of pottery and become the object of ridicule (vv.  37–39 ).

     In concluding his predictions concerning Moab, the Lord indicated that her destruction would be complete (vv.  40–44 ). It would be a country destroyed by fire (v.  45 ), and her sons and daughters would be taken into exile (v.  46 ). At the conclusion of the prediction, however, God predicted the future restoration of Moab (v.  47; cf. 49:39 ).

Prophecy about Ammon

     Jeremiah 49:1–6. A devastating invasion and destruction of the land of the Ammonites is described in this prophecy that Jeremiah received from the Lord. The Ammonites were descendants of Lot’s younger daughter ( Gen. 19:38 ). Its capital city, Rabbah, would “become a mound of ruins” ( Jer. 49:2 ). Ai, mentioned as destroyed (v.  3 ), is not the Ai in  Joshua 7, but its location is unknown. Like the prophecy concerning Moab, though the destruction was extensive, God promised to “restore the fortunes of the Ammonites” ( Jer. 49:6 ).

Prophecy about Edom

     Jeremiah 49:7–22. The Edomites, who lived in the area east of the Dead Sea, were descendants of Esau and traditional enemies of Israel. Throughout Israel’s history there was constant conflict with the Edomites (cf.  Num. 20:18–21; 1 Sam. 14:47; 2 Sam. 8:13–14; 1 Kings 11:14–23; 2 Chron. 20:22 ). The Edomites were denounced by later prophets ( Isa. 34:5–8; 63:1–4; Lam 4:21; Ezek. 25:13–14; Amos 1:11–12; Obad. 8–10 ).

     Here the prophecy describes the disaster that would fall on the Edomites and bring on them ruin and horror (v.  13 ). The nations were urged to attack Edom ( Jer. 49:14–15 ). “Edom will become an object of horror; all who pass by will be appalled and will scoff because of all its wounds” (v.  17 ). It is described as being overthrown like Sodom and Gomorrah (v.  18 ). The enemy is described like a lion (v.  19 ) and a swooping eagle (v.  22 ). No prophecy was given here concerning Edom’s restoration. The Edomites disappeared from history after the destruction of Jerusalem in AD 70.

Prophecy about Damascus

     Jeremiah 49:23–27. Damascus, one of the oldest cities in the Middle East, is described here as being destroyed by fire. It is first mentioned in Scripture in  Genesis 14:15 and continued to be an important city throughout biblical history. Though destroyed by the Assyrians, it was later rebuilt before Jeremiah’s time. Here it is destroyed once again. The destruction prophesied in Jeremiah is also predicted in  Isaiah 7:8; 8:4; 17:1–3. In New Testament times it again was a flourishing city. The home of Ananias in Damascus, where Paul went after his conversion, has been identified. Damascus, referred to as “the city of renown” ( Jer. 49:25 ), is described here as suffering defeat of its soldiers and fire on its walls.

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Every Prophecy of the Bible: Clear Explanations for Uncertain Times

The Continual Burnt Offering (Luke 16:31)

By H.A. Ironside - 1941

July 26

What will it profit when life here is o’er,
Though great worldly wisdom I gain,
If, seeking knowledge, I utterly fail
The wisdom of God to obtain?

What will it profit, when life here is o’er,
Though gathering riches and fame,
If, gaining the world, I lose my own soul,
And in Heav’n unknown is my name?

What will it profit when life here is o’er
Though earth’s farthest corners I see,
If, going my way, and doing my will
I miss what His love planned for me?
--- Grace E. Troy

My God Remembers – Zechariah

By Charles L. Feinberg - January 1965

     Some expositors of the passage think these garments were those of a criminal. Proof is lacking that there was such a custom in Israel. Josephus, in narrating the trial of Herod before the Sanhedrin, relates how Herod silenced his accusers when he appeared before the body with his guard of men. Then Sameas, a righteous man, without fear arose and said:

     0 you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any of you can name its parallel, that one is called to take his trial by us ever stood in such manner before us; but every one, whosoever he be, that comes to be tried by this sanhedrin, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair disheveled, and in a black and mourning garment: but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death; yet do not I make this complaint against Herod himself: he is, to be sure, more concerned for himself than for the laws; but my complaint is against yourselves and your king, who give him a license so to do." (Antiquities of the Jews, 14.9,4.)

     From this passage it is patent that in later times, at least, the accused was clothed in black mourning garments, not filthy ones. Keil (et al.) quotes Livy to show that the wearing of filthy garments on the part of the accused was a Roman custom. At any rate, it does not hold for Hebrew custom. Scriptures make plain that such garments represent the pollution and contamination of sin (Isa. 4:4; 64:5 [Heb.); Prov. 30:12).

Isaiah 4:4 (JPS 1917) 4 when the Lord shall have washed away the filth of the daughters of Zion,
and shall have purged the blood of Jerusalem from the midst thereof,
by the spirit of judgment, and by the spirit of destruction.

Isaiah 64:5 (JPS 1917) 5 And we are all become as one that is unclean,
and all our righteousnesses are as a polluted garment;
and we all do fade as a leaf,
and our iniquities, like the wind, take us away.

Proverbs 30:12 (JPS 1917) 12 There is a generation that are pure in their own eyes,
and yet are not washed from their filthiness.

Isaiah 4:4 (NASB95) 4 When the Lord has washed away the filth of the daughters of Zion
and purged the bloodshed of Jerusalem from her midst,
by the spirit of judgment and the spirit of burning,

Isaiah 64:6 (NASB95) 6 For all of us have become like one who is unclean,
And all our righteous deeds are like a filthy garment;
And all of us wither like a leaf,
And our iniquities, like the wind, take us away.

Proverbs 30:12 (NASB95) 12 There is a kind who is pure in his own eyes,
Yet is not washed from his filthiness.

As though to bring out the vast incongruity of the situation, it is added (a fact that has already been stated) that Joshua was standing before the Angel.

     Such a condition could not long continue in the presence of the infinitely holy Angel of Jehovah, so we hear Him speak with the utmost of authority:

Zechariah 3:4 (NASB95) 4 He spoke and said to those who were standing before him, saying,
“Remove the filthy garments from him.”
Again he said to him,
“See, I have taken your iniquity away from you
and will clothe you with festal robes.”

     The command goes forth to the attending angels, for Joshua could do nothing to cleanse himself nor remedy his sinful condition. The meaning of the removal of the filthy garments is to be found in the words that immediately follow, he'ebharti me'alekha 'awonekha. The act represents symbolically justification, and not sanctification. That forensic forgiveness is in view can be seen from verse 9. The Angel of Jehovah justified him and the people of Israel in him. (Cf. 2 Sam. 12:13; 24:10.)

2 Samuel 12:13 (NASB95) 13 Then David said to Nathan,
“I have sinned against the LORD.”
And Nathan said to David,
“The LORD also has taken away your sin; you shall not die.

2 Samuel 24:10 (NASB95) 10 Now David’s heart troubled him after he had numbered the people.
So David said to the LORD, “I have sinned greatly in what I have done.
But now, O LORD, please take away the iniquity of Your servant,
for I have acted very foolishly.”

     The infinitive absolute may stand here (as in so many cases) for the finite verb, or may require the finite verb hilbashti to convey the thought of the intensive, 'clothing I will assuredly clothe. "The festal garments (this word used only here and Isa. 3:22)

Isaiah 3:22 (NASB95) 22 festal robes, outer tunics, cloaks, money purses,

speak of purity, glory, and joy, but their chief significance is that they bespeak of the reinstatement of the nation into their original calling (see Exod. 19:6; Isa. 61:6).

Exodus 19:6 (NASB95) 6 and you shall be to Me a kingdom of priests and a holy nation.’
These are the words that you shall speak to the sons of Israel.”

Isaiah 61:6 (NASB95) 6 But you will be called the priests of the LORD;
You will be spoken of as ministers of our God.
You will eat the wealth of nations,
And in their riches you will boast.

Joshua in filthy garments: "is it not a perfect picture of Israel as it is yet today? A priest, but defiled and unclean." Joshua in festive garments: is it not a foregleam of her glory in her reconsecration to the priestly office? But we need to be careful that we see the import of all this for the contemporaries of the prophet Zechariah.

     Thus far the prophet has been a silent spectator, but now he utters his heartfelt intercession:

Zechariah 3:5 (NASB95) 5 Then I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments, while the angel of the LORD was standing by.

     Perhaps Lowe has inferred too much from this request and its answer in claiming: "By the granting of his request, that a clean mitre be placed on the head of Joshua, he is assured that the high priest is not pardoned only personally, but also in his official capacity." We have already brought forth proof that Joshua is seen throughout the chapter in his official and representative character. The prayer of the prophet was not superfluous: he asked that the work might be completed. God delights to have us ask Him to do that which is in His heart to do. The mitre that was set upon the head of Joshua was that worn by princely persons and kings (Keil). (Cf. Job 29:14; Isa. 62:3.)

Job 29:14 (NASB95) 14 “I put on righteousness, and it clothed me;
My justice was like a robe and a turban.

Isaiah 62:3 (NASB95) 3 You will also be a crown of beauty in the hand of the LORD,
And a royal diadem in the hand of your God.

The turban of the high priest (for such it was, tsaniph coming from a root meaning "to fold," "to wind") had upon it the golden plate bearing the words "Holiness to Jehovah" (Exod. 28:36, 38). The presence of the Angel graced the entire ceremony.

Exodus 28:36 (NASB95) 36 “You shall also make a plate of pure gold and shall engrave on it,
like the engravings of a seal, ‘Holy to the LORD.’

Exodus 28:38 (NASB95) 38 “It shall be on Aaron’s forehead,
and Aaron shall take away the iniquity of the holy things
which the sons of Israel consecrate,
with regard to all their holy gifts;
and it shall always be on his forehead,
that they may be accepted before the LORD.

     The transition from the symbolical act to the application is short but pointed:

Zechariah 3:6–7 (NASB95) 6 And the angel of the LORD admonished Joshua, saying,
7 “Thus says the LORD of hosts, ‘If you will walk in My ways and if you will perform My service,
then you will also govern My house and also have charge of My courts,
and I will grant you free access among these who are standing here.

     The strong term wayya'adh bears out the importance and the certainty of all that follows (cf. Gen. 43:3; Deut. 8:19; 32:46

Genesis 43:3 (NASB95) 3 Judah spoke to him, however, saying, “The man solemnly warned us,
‘You shall not see my face unless your brother is with you.’

Deuteronomy 8:19 (NASB95) 19 “It shall come about if you ever forget the LORD your God
and go after other gods and serve them and worship them,
I testify against you today that you will surely perish.

Deuteronomy 32:46 (NASB95) 46 he said to them, “Take to your heart all the words with which I am warning you today,
which you shall command your sons to observe carefully,
even all the words of this law.

[ etymologically, "called God to witness").) In the conditions that are set before Joshua and, through him, to all his priestly colleagues, as well as the nation Israel, there is a double emphasis on "walk" and "keep." Hebrew usage reveals that bidhrakhay telekh has reference to the personal life and attitude toward the Lord (Cf. Gen. 17:1)

Genesis 17:1 (NASB95) 1 Now when Abram was ninety-nine years old,
the LORD appeared to Abram and said to him,
“I am God Almighty;
Walk before Me, and be blameless.

Mishmarli thishmor speaks of the diligent and faithful keeping of official duties (cf. Lev. 18:30; 22:9).

Leviticus 18:30 (NASB95) 30 ‘Thus you are to keep My charge, that you do not practice any of the abominable customs which have been practiced before you,
so as not to defile yourselves with them;
I am the LORD your God.’ ”

Leviticus 22:9 (NASB95) 9 ‘They shall therefore keep My charge,
so that they will not bear sin because of it and die
thereby because they profane it; I am the LORD who sanctifies them.

May 19, 2024 Churches Praying For Israel

By Cornerstone Chapel

Isaiah 49:24-25 “Can the prey be taken from the mighty, or the captives of a tyrant be rescued? For thus says the LORD: ‘Even the captives of the mighty shall be taken and the prey of the tyrant be rescued for I will contend with those who contend with you, and I will save your children.’”

Prayer: Heavenly Father, we believe You can reveal the hostages’ location. We humbly ask You, Lord Jesus, to guide the IDF or anyone You choose to find the hostages and safely return them to their families. Please comfort the families of those who have been killed. Lord, please rescue the lost. In Jesus’ name, Amen.

Psalm 91:4 “He will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler.”

Prayer: Lord Jesus, we pray for the safety and protection of innocent civilians in Israel and Gaza. May they find refuge from danger. We ask for Your divine protection over this region. Keep women, children, and innocent people from being shields and tools for terrorists. Give them a way of escape. Shield the little children from harm’s way we pray, in Jesus’ name, Amen.

Psalm 121:7-8 “The LORD will keep you from all evil; he will keep your life. The LORD will keep your going out and your coming in from this time forth and forevermore.”

Prayer: Lord, we pray for Israel’s protection from harm. Please be with the IDF and the brave men and women who are in harm’s way. Lord, we ask that You shield them from their enemies and surround them with Your divine protection, to allow them to act effectively to bring peace to the region. We ask that You confuse and thwart the assaults of Israel’s adversaries. Lord, please defeat Israel’s enemies, but also convict them and redeem them. Lord, we also ask for your mercy to fall on Israel, Gaza, and the entire region. May all innocent ones be protected from harm. May all evildoers be stopped in their tracks by you, Holy Spirit. In Jesus’ name, Amen.

2 Corinthians 3:17 “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.”

Prayer: Lord, we ask that You safeguard the religious freedom of all faith communities in Israel. Lord, we ask that You protect and open doors of conversation so that the gospel can be freely shared with Jews, Muslims, and atheists. While our desire is that all worship You as Lord and Savior, we do pray that religious persecution and animosity would cease, and that You would use religious freedom as a tool for peace. In Jesus’ name, Amen.

Isaiah 41:10 “Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.”

Prayer: Heavenly Father, strengthen the people of Israel in times of adversity. Strengthen all those – whether in Israel, Gaza, or the surrounding region – who are seeking you and trying to do right as best they know how to do. Lord, I ask they find courage and strength in You. Lord, may they come to know You as their refuge and strength. May they rely on You amid their battles. In Jesus’ name, Amen.

Matthew 5:9 “Blessed are the peacemakers, for they shall be called sons of God.”

Prayer: God, we ask that you grant strength and courage to those working for peace. May your Holy Spirit empower them to pursue Your will. May they protect the innocent and put an end to evildoers. I pray that any action they take would not be from hatred or sin, but that they would rely on Your guidance to do what is right. Please show them what You want them to do and how You want them to do it. In Jesus’ name, Amen.

Deuteronomy 7:9 “Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations.”

Prayer: Heavenly Father, help the people of Israel to honor You in everything they do. May they see You more clearly through this adversity and draw close to You in their time of need. We ask that Israel would be a blessing to their neighbors, not a hinderance. We ask that You protect them from wicked nations. May they ultimately find their help and comfort in you, Lord Jesus. We ask that they would then be Your instrument of salvation, pointing others to Jesus Christ. In Jesus’ name, Amen.

Proverbs 11:14 “Where there is no guidance, a people falls, but in an abundance of counselors there is safety.”

Prayer: Lord Jesus, we ask You to grant wisdom and discernment to Israel’s leaders, so they govern with integrity and seek Your guidance in every decision. Surround them with wise counsel and shut out the talk of evil or foolish men. Lord, we ask for leaders in Gaza who will truly look out for the interests of their people, and seek their welfare. We ask you to cause a change of heart in the leaders of Gaza so they will bless their people and not oppress them. In Jesus’ name, Amen.

Proverbs 21:15 “When justice is done, it is a joy to the righteous but terror to evildoers.”

Prayer: Lord Jesus, we come before you, asking that justice and fairness prevail in resolving this conflict. Lord, only You can give true justice. Each of our hearts is corrupt and biased. You see every wrong, You alone can correct and make every mistake right. May decisions in this war be honoring to You. Be with the leaders in this conflict and convict their hearts to pursue Your justice. In Jesus’ name, Amen.

Jeremiah 30:17 “For I will restore health to you, and your wounds I will heal, declares the LORD, because they have called you an outcast: ‘It is Zion, for whom no one cares!’”

Prayer: Lord, we pray for emotional and psychological healing for those traumatized by this conflict. Restore hope and wholeness to them, and bring comfort to those who have experienced loss. Lord, bind up those who have been physically harmed, help them to recover both physically and emotionally. May You use what man intended for evil for good and for Your glory. In Jesus’ name, Amen.

Matthew 11:28-30 “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”

Prayer: Heavenly Father, we ask that You break free the people of Israel and Gaza free from burdensome yolks, and that they would surrender their lives to Jesus Christ. Lord, please send your helpers to fight the spiritual darkness in this region. Please bring healing to the injured and brokenhearted. In Jesus’ name, Amen.

Ephesians 2:14 “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility.”

Prayer: Lord, we pray for healing and restoration in Israel and Gaza, and between Israel and Gaza. Lord, I ask that You heal past wounds and reconcile communities so that they may experience Your peace and wholeness. We ask for a new day to dawn in the Middle East, that is marked by Your presence. Lord, even in this conflict and confusion we trust that You are fulfilling Your plans and purposes. In Jesus’ name, Amen.

Psalm 46:9 “He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the chariots with fire.”

Prayer: Father, we pray for an end to the violence and hostilities between Israel and Hamas. Lord, we ask You to open doors for dialogue and reconciliation. We ask that You bring this conflict to a swift and decisive conclusion and beat back the forces of darkness. We ask for Your justice and mercy to reign. We trust that all things work together for good, for those who are called according to Your purpose. In Jesus’ name, Amen.

Psalm 122:6 “Pray for the peace of Jerusalem! “May they be secure who love you!”

Prayer: Father, grant peace within Israel’s borders. Let tranquility reign in Jerusalem and throughout the nation, and may Your peace surpass all understanding. In Jesus’ name, Amen.

Psalm 133:1 “Behold, how good and pleasant it is when brothers dwell in unity!”

Prayer: Lord, bring unity among the diverse people of Israel and throughout the Middle East. May they stand together in peace, choosing life over death, despite their differences. But most importantly Lord, may they surrender their hearts to You Jesus, and so be empowered by Your love that they may love one another. In Jesus’ name, Amen.

Romans 15:13 “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.”

Prayer: Lord, please grant hope to those affected by conflict. We cannot imagine the horror this war has caused in so many lives. May the civilians and leaders hold fast to You alone as their source of hope. We ask that You display Your mighty hand in an unmistakable way and use this conflict to draw the lost to You and that there would be peace and reconciliation. In Jesus’ name, Amen.

Matthew 25:35 “For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me.”

Prayer: Dear God, we are grateful for your ultimate provision. You are the source of all things; You are our great provider. We humbly ask for Your mercy and guidance to secure humanitarian assistance to those affected by the conflict. We pray that as their basic needs are met, they may also come to know You as their Lord and Savior. In Jesus’ name, Amen.

Acts 5:31 “God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.”

Prayer: Heavenly Father, we praise You for the Jewish believers in Israel and worldwide. Please burden the hearts of Jewish Christians to share with all Jews that You are the Messiah and Savior. Please grant favor to Messianic Jews and stir them up to encourage their neighbors to surrender their lives to You. In Jesus’ name, Amen.

Joel 2:28 “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.”

Prayer: Lord, please pour out Your Holy Spirit upon Israel and Gaza and ignite a spiritual revival, transforming lives with Your power and awakening hearts to Your truth. May countless come to faith in Jesus Christ. In Jesus’ name, Amen.