Author Archives: Stephen Rodgers

FOF #4 – The Person of Jesus Christ

“In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we have seen His glory, glory as of the only Son from the Father, full of grace and truth.” (John 1:1, 14)

by Pastor Patrick Cho

In all of human history, there is no more significant or controversial individual than the Lord Jesus Christ. When Jesus came and walked this earth, He upset entire religious institutions, He challenged governmental authorities, and He gathered quite a following. He was peculiar and remarkable not only because of the things that He did, but also because of the things that He said. He clearly communicated that He was the Son of God who came to save the world, but He also proved it through His miraculous deeds and especially through His resurrection from the dead.

I would argue that there is no greater study in Scripture than to examine the life and person of Jesus Christ. The Bible attests to His deity – He is the everlasting God. Paul wrote to the Colossians that in Jesus “the whole fullness of deity dwells bodily” (Col. 2:9). The author of Hebrews explains that Jesus “created the world,” and, “He is the radiance of the glory of God and the exact imprint of His nature” (Heb. 1:2-3). When I study Jesus, I can come to understand who God is and what God is like.

The titles of God were rightly applied to Jesus. He is constantly referred to in Scripture as “Lord.” This title underscores His divine sovereignty over all things. It also points to His authority over His people. Jesus is the rightful King of kings and Lord of lords (1 Tim. 6:14-15). He is the one who governs the universe and His people (cf. Dan. 7:14). He also applied the titles of God to Himself, like in John 8:58 where He deliberately referred to Himself as “I am” (cf. Exod. 3:14).

He not only took on the titles of God, but He also demonstrated the power and authority of God. When the disciples were on the Sea of Galilee during a violent storm and fearing for their lives, Jesus arose and calmed the storm (Matt. 8:23-27). He thus demonstrated that He possessed authority over all creation. He also showed His authority over spiritual forces by commanding demons to come out of people (Luke 4:33-36). He even proved His authority over life and death by summoning Lazarus from the grave (John 11:43-44).

The greatest demonstration of Jesus’ deity was in His authority to forgive sins. The religious leaders of His time were particularly offended when Jesus proclaimed that He had the authority to do so (cf. Mark 2:3-12). They accused Jesus of blasphemy because they understood that only God could forgive sins. But Jesus came to rescue sinners. He was referred to by John the Baptist as the “Lamb of God” (John 1:29). This was an Old Testament title referring back to the sacrificial system which was God put in place to atone for the sins of the people. Jesus came to save sinners by dying on the cross and paying the penalty of death that we deserved because of our sins. He stood in our place. He served as our substitute. And in so doing, He brought us into right relationship and peace with God.

This is why Jesus became a man. One of the most mind-boggling truths in Scripture is that even though Jesus was fully God, He was also fully man. When Jesus was born as an infant in Bethlehem and laid there in the manger, He possessed the fullness of deity. As He grew up as a child learning to walk and talk, He possessed the fullness of deity. When He came to the banks of the Jordan to initiate His earthly ministry in His baptism, He possessed the fullness of deity. And as He hung on the cross and gave up His life, He possessed the fullness of deity.

He hungered as a man (Luke 4:2), He grew weary as a man (John 4:6), He had flesh and bones as a man (Luke 24:39), and He was completely God undiminished. But it was necessary for God to take on flesh for our sakes. Since man sinned against God, it was just for man to also pay for that sin. Jesus took on human flesh to stand in our place as a man and to die in our place. Philippians 2:5-8 helps explain the lengths to which Jesus went to provide a way of salvation for us.

After His earthly ministry was complete, after His death and resurrection, Jesus met His disciples at Galilee. After giving them some final instructions, He ascended into heaven (Acts 1:9). But the Bible tells us that He is coming again. He said so Himself (John 14:3). He will return to set up His kingdom and sit on His glorious throne (Matt. 25:31-32). In light of His coming, all those who believe in Him are called to walk in holiness and to pursue peace (2 Pet. 3:14).

If I could only study one thing for the rest of my life, it would be the person of Jesus. All of human history hinges on His life. When He walked this earth, He demonstrated for the world what God was like. We could observe Him, talk with Him, and learn from His teachings. Though none before Him had ever seen God (John 1:18), God made a way for us to see Him and know Him. This was all made possible through His coming as a man and making atonement for our sins.

I Will Cause the Shower to Come Down in His Season…

by Charles Haddon Spurgeon

From Ezekiel 34:26

Here is sovereign mercy-‘I will give them the shower in its season.’ Is it not sovereign, divine mercy?-for who can say, ‘I will give them showers,’ except God? There is only one voice which can speak to the clouds, and bid them beget the rain. Who sendeth down the rain upon the earth? Who scattereth the showers upon the green herb? Do not I, the Lord? So grace is the gift of God, and is not to be created by man.

  • It is also needed grace. What would the ground do without showers? You may break the clods, you may sow your seeds, but what can you do without the rain? As absolutely needful is the divine blessing. In vain you labour, until God the plenteous shower bestows, and sends salvation down.
  • Then, it is plenteous grace. ‘I will send them showers.’ It does not say, ‘I will send them drops,’ but ‘showers.’ So it is with grace. If God gives a blessing, He usually gives it in such a measure that there is not room enough to receive it. Plenteous grace! Ah! we want plenteous grace to keep us humble, to make us prayerful, to make us holy; plenteous grace to make us zealous, to preserve us through this life, and at last to land us in heaven. We cannot do without saturating showers of grace.
  • Again, it is seasonable grace. ‘I will cause the shower to come down in his season.’ What is thy season this morning? Is it the season of drought? Then that is the season for showers. Is it a season of great heaviness and black clouds? Then that is the season for showers. ‘As thy days so shall thy strength be.’
  • And here is a varied blessing. ‘I will give thee showers of blessing.’ The word is in the plural. All kinds of blessings God will send. All God’s blessings go together, like links in a golden chain. If He gives converting grace, He will also give comforting grace. He will send ‘showers of blessing.’

Look up to-day, O parched plant, and open thy leaves and flowers for a heavenly watering.

2.24a

BOB – Amos

by Stephen Rodgers

AMOS IN 10 WORDS OR LESS

“Real religion isn’t just ritual, but treating people with justice.”

TITLE

Like almost all the other prophetic books, the book of Amos takes its name from the prophet respon­si­ble for its content (Amos 1:1).

Per the MSB:

 Amos’ name means “burden” or “burden-bearer.” He is not to be confused with Amoz (“stout, strong”), the father of Isaiah (Is. 1:1).

AUTHOR & AUDIENCE

While he’s not as illuminated as someone like Daniel or Jeremiah, we know a lot more about Amos than we do someone like Joel.

Amos was from Tekoa, a small village 10 mi. S of Jerusalem. He was the only prophet to give his occupation before declaring his divine commission. He was not of priestly or noble descent, but worked as a “sheepbreeder” (1:1; cf. 2 Kin. 3:4) and a “tender of sycamore fruit” (7:14) and was a contemporary of Jonah (2 Kin. 14:25), Hosea (Hos. 1:1), and Isaiah (Is. 1:1). The date of writing is mid-eighth century B.C., during the reigns of Uzziah, king of Judah (ca. 790–739 B.C.) and Jeroboam II, king of Israel (ca. 793–753 B.C.), two years before a memorable earthquake (Amos 1:1; cf. Zech. 14:5, ca. 760 B.C.).

It’s worth noting Amos’ humble social status and blue-collar pedigree at this point, given the major themes and illustrations of the book. As far as prophets go, Amos is about as rough-and-tumble as they come.

The original audience of Amos was the northern kingdom of Israel (which is quite odd, given that Amos was from Judah).

DATE

Not to contrast Joel and Amos unnecessarily, but the controversy and confusion is dating Joel is nowhere to be found in Amos, which can be dated more or less exactly.

Per Constable:

Amos ministered during the reigns of King Jeroboam II of Israel (793-753 B.C.) and King Uzziah (Azariah) of Judah (792-740 B.C.), specifically two years before “the earthquake” (Amos 1:1). Zechariah also referred to a notable earthquake during the reign of Uzziah (Zech. 14:5). Josephus wrote that an earthquake occurred when Uzziah entered the temple and was struck with leprosy (2 Chron. 26:16-20).[Josephus, Antiquities of the Jews, 9:10:4.] However this may be simply Jewish tradition. Archaeological excavations at Hazor and Samaria point to evidence of a violent earthquake in Israel about 760 B.C.[Y. Yadin, et al., Hazor II: An Account of the Second Season of Excavations, 1956, pp. 24, 26, 36-37; and Philip J. King, Amos, Hosea, Micah—An Archaeological Commentary, p. 21.] So perhaps Amos ministered about 760 B.C. This date may account for the omission of the name of King Jotham who ruled as coregent with Uzziah from 750-740 B.C. Thus Amos was a contemporary of the other eighth-century prophets: Jonah, Hosea, Isaiah, and Micah.

BACKGROUND & SETTING

As Charles Dickens wrote in an entirely different context: “It was the best of times, it was the worst of times…” Despite the time that Israel was experiencing great political and economic success, they were simultaneously in great spiritual and ethical distress. H.L. Ellison summarizes it brilliantly in The Prophets of Israel: “In other words the prosperity of Israel was merely a thin veneer over a mass of poverty and misery.”

Per the MSB:

Politically, it was a time of prosperity under the long and secure reign of Jeroboam II who, following the example of his father Joash (2 Kin. 13:25), significantly “restored the territory of Israel” (2 Kin. 14:25). It was also a time of peace with both Judah (cf. 5:5) and her more distant neighbors; the ever-present menace of Assyria was subdued earlier that century because of Nineveh’s repentance at the preaching of Jonah (Jon. 3:10). Spiritually, however, it was a time of rampant corruption and moral decay (Amos 4:1; 5:10–13; 2 Kin. 14:24).

HISTORICAL & THEOLOGICAL THEMES

There are two major themes that run through the book of Amos:

  • Social Justice. Despite the fact that Israel was enjoying a period of great economic prosperity, Amos was quick to point out that material luxury can and does lead to spiritual complacency and ethical laxity (Amos 6:1-6). He rigorously condemned the “evil times” (Amos 5:13) and their representative sins: oppression of the poor (Amos 2:6-7a; 5:12; 8:4,6), injustice in the courts (Amos 2:7a; 5:7,12; 6:12), sexual immorality (Amos 2:7b), religious abuses (Amos 2:8), violence (Amos 3:10), idolatry (Amos 5:26), corrupt business practices (Amos 8:5). Sound like any culture that you know?
  • Judgment. God warned repeatedly that judgment was coming and why: exploitation of the poor would be punished (Amos 2:13-16; 6:8,14; 8:9-9:10) and those who lived lavishly at the expense of others would lose everything (Amos 3:15-4:3; 5:16-17; 6:4-7). God would expose hypocrisy and false piety (Amos 4:4-5; 5:21-23) by He continued to call on them to turn to Him and live (Amos 5:4-6).

INTERPRETIVE CHALLENGES

There are really no significant interpretive issues in Amos that I am aware of, although as with nearly any Biblical text, I’m sure that minor ones abound. However, Amos’ message of divine judgment as punishment for idolatry and social injustice is pretty straightforward.

LITERARY FEATURES

Per the ESVSB:

The umbrella under which everything in Amos fits is prophecy, with its attendant oracles of judgment and a concluding oracle of redemption. But the dominant literary form is satire, with the usual elements of objects of attack, a satiric vehicle (very multiple in this book, such as catalogs of “woe” formulas and brief vignettes of bad behavior), a satiric norm or standard by which the criticism is conducted, and a prevailing satiric tone (in this case, biting and sarcastic). 

OBJECTIONS

There are no significant objections to Amos that I’m aware of. As Constable comments:

Almost all scholars agree that the Book of Amos was originally a single book that the prophet Amos wrote. Comparison with the writings of the other eighth-century prophets and the consistently vivid and forthright style of Amos make this conclusion virtually inescapable. [For further discussion, see the commentaries, especially T. E. McComiskey, “Amos,” in Daniel-Minor Prophets, vol. 7 of The Expositor’s Bible Commentary, pp. 270-74.]

NOTABLE QUOTABLES

  • Amos 3:6 (a verse that flatly contradicts the popular cliche that God is somehow helpless in the face of evil)
  • Amos 4:12
  • Amos 5:14
  • Amos 5:24

DID YOU KNOW?

  •  Even though Amos was a native of the southern kingdom of Judah, he was directed by God to prophecy in the northern kingdom of Israel. Some scholars have suggested that this suggests that even though the kingdom was divided politically, both Israel and Judah were still aware of their common identity as God’s people.
  • The reference to “burning the bodies” in Amos 6:10 may actually be alluding to a memorial fire, as cremation was not generally practiced at this time.

Other Works Referenced

  • Apologetics Study Bible, “Amos”
  • Archaeological Study Bible, “Introduction to Amos”
  • ESV Study Bible, “Introduction to Amos”
  • MacArthur Study Bible, “Amos”
  • NET Bible, Amos
  • NIV Study Bible, Amos
  • Reformation Study Bible, “Amos”
  • The Baker Illustrated Bible Handbook, “Amos”
  • Know Your Bible
  • Dever, The Message of the Old Testament
  • Driscoll, A Book You’ll Actually Read On the Old Testament
  • Knight, The Layman’s Bible Handbook

Signs of Spiritual Maturity #4: Changes of the Heart

by Elder Peter Lim

One of the more popular praise songs of the 1980s involved the words, “He’s changing me, my precious Jesus, I’m not the same person that I used to be…” People change. There are good changes and bad changes. Good changes are always a result of the gracious work of God in one’s life. Bad changes are always a manifestation of our own sinful tendencies and resistance to the Word of God.

  • As a Christian matures, good changes include: sinning less, gaining in wisdom, learning more about God, increasing discernment, loving/caring more, etc.
  • Unfortunately some people change in other ways which have less to do with maturity and more to do with passage of time: hearts become more hardened to certain sins, less tolerance of other people’s “issues”, decreasing excitement about evangelism and the gospel, and more cynical to receive teaching from men whom they used to respect.

I’m sure there are many more that you can think of. So why do some people change one way and others in another way?

I believe that the main difference in the way Christians change has to do with humility. This humility is produced by a growing awareness and hatred of one’s own sinfulness and a recognition that it is only by His amazing grace that He saved a wretch like me. Good changes occur in the heart. This affects all of life since the root cause of how one deals with changes is always related to the heart’s attitudes. A Christian’s heart can never “get over” the gospel since it is permanently changed as it is transformed from a heart of stone to a heart of flesh. It is the one thing in life that remains constant (other than change itself): the Christian’s heart grows in its capability to love God and worship Him more wholeheartedly. One illustration of this is the way a husband and wife’s love for one another grows with the passage of time. I’ve always wondered how married couples can honestly say the phrase “I love you more today than yesterday… since that would be admitting that one didn’t love one’s spouse as much the previous day! Since I have been married now for almost 18 years, I have come to understand that my capacity to love my wife has grown, and therefore I can say that I love her more with each passing day. But it takes humility to admit that you weren’t always as capable as you are now.

As already mentioned, the heart sometimes changes in a bad way by becoming hardened due to prolonged exposure to and tolerance of sin. No wonder then that Paul warns against keeping “bad company” in 1 Cor. 15:33. On one hand, some Christians confuse the idea of befriending and caring for their non-Christian friends with keeping bad company with them. On the other hand, Jesus is sometimes incorrectly held up as an example of someone who “hung out” with sinners. Jesus didn’t spend casual, prolonged time with people who refused to recognize who He was. He was there with them for the purpose of rescuing them from damnation. A sign of maturity as a Christian is that our friendship with non-Christians is purposefully evangelistic because we have been permanently changed. That is, one key to not changing in a bad way is by behaving consistently and intentionally with whom we have become in Christ.

I’m sure that we all have friends who need to be saved; naturally we want to spend time with them. We will experience some conflict because those opportunities will compete for your attention with other opportunities, such as church activities. There is no definite right answer as to what we should do every time…but whatever we do must be done for His glory. And be careful that you are influencing them more than they are influencing you. I am not proposing that every encounter with a non-Christian friend must include a gospel presentation and a challenge to repent. However, the non-Christian friend should have a clear understanding that although we are both sinners, there is a fundamental difference between us, and that difference is Christ. If this difference is suppressed or minimized, our Christian testimony gets diluted. Compromising our message leads to compromising our values, which is the difference between being a light and salt to the world and being corrupted. Brothers and sisters, we must recognize this sign of spiritual maturity and care for the unsaved because their eternal lives are at stake. We must be vigilent in all areas of our lives, including “gray areas” which are not necessarily sinful, but are not necessarily wise either. Let’s remember to live gentle and sincere love for unbelievers, without being corrupted by their worldly values.

Take Up the Cross, and Follow Me

by Charles Haddon Spurgeon

From Mark 10:21

You have not the making of your own cross, although unbelief is a master carpenter at cross-making; neither are you permitted to choose your own cross, although self-will would fain be lord and master; but your cross is prepared and appointed for you by divine love, and you are cheerfully to accept it; you are to take up the cross as your chosen badge and burden, and not to stand cavilling at it. This night Jesus bids you submit your shoulder to His easy yoke. Do not kick at it in petulance, or trample on it in vain-glory, or fall under it in despair, or run away from it in fear, but take it up like a true follower of Jesus. Jesus was a cross-bearer; He leads the way in the path of sorrow. Surely you could not desire a better guide! And if He carried a cross, what nobler burden would you desire? The Via Crucis is the way of safety; fear not to tread its thorny paths.

Beloved, the cross is not made of feathers, or lined with velvet, it is heavy and galling to disobedient shoulders; but it is not an iron cross, though your fears have painted it with iron colours, it is a wooden cross, and a man can carry it, for the Man of sorrows tried the load. Take up your cross, and by the power of the Spirit of God you will soon be so in love with it, that like Moses, you would not exchange the reproach of Christ for all the treasures of Egypt. Remember that Jesus carried it, and it will smell sweetly; remember that it will soon be followed by the crown, and the thought of the coming weight of glory will greatly lighten the present heaviness of trouble. The Lord help you to bow your spirit in submission to the divine will ere you fall asleep this night, that waking with to-morrow’s sun, you may go forth to the day’s cross with the holy and submissive spirit which becomes a follower of the Crucified.

2.23p

Fireflies Nursery Ministry Update

by Brenda Hom

Dictionary.com has two definitions of the word “nursery”.

  1. A room or place set apart for young children.
  2. Any place in which something is bred, nourished, or fostered.

Here at Lighthouse Bible Church, the Fireflies Nursery Ministry seeks to apply our mission, vision, and passion statement by fusing these two definitions of the word “nursery” together. We recognize the nursery ministry as a beginning foundation where we as God’s workers can help build and foster a foundational knowledge of God’s character and Jesus Christ. This is the reason why every Sunday, the Fireflies nursery ministry focuses on teaching a five-minute truth lesson to the toddlers and babies. Each truth lesson focuses on different aspects of God’s character, such as “God is everywhere” and “God knows everything”. Although toddlers and babies cannot understand deep truths, they are able understand these simple truths about God. By teaching them simple truths about God, we seek to pass on the greatness of God to young children who may not be able to verbalize what they are thinking.

Through words, prayers, songs, and stories about God and Jesus Christ, we as nursery workers pray with our lips and hearts that one day these little children will be saved. The nursery ministry here at Lighthouse Bible Church is not just “glorified babysitting”. Our chief function is not only changing diapers but also as prayer warriors and ministers to the babies and toddlers. We take seriously our ministry of planting and building a solid foundation of God and Jesus Christ. I would like to encourage the parents of babies and toddlers to continue to be faithful in nurturing your child at home, and realize the spiritual influence you can have even before your child begins to walk or talk.

“In constructing a building, the labor of digging holes and pouring footings may look unimportant to the untrained eye, but without a sure foundation, the building will not stand the test of time and the stress of adverse conditions.” (Sally Michael, A Sure Foundation Curriculum for Infant Nursery Ministry, 2005)

We as nursery workers and parents are ministering to the souls of these little ones. However, we must remember that ultimately it is God who works in their hearts and souls, and that He is the one who saves. God is the only sure foundation for salvation.

“…therefore thus says the Lord GOD, ‘Behold, I am the one who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: ‘Whoever believes will not be in haste.’” (Isaiah 28:16)

BOB – Joel

by Stephen Rodgers

JOEL IN 10 WORDS OR LESS

“Locust plague pictures God’s judgment on His sinful people.”

TITLE

Like almost all the other prophetic books, the book of Joel takes its name from the prophet respon­si­ble for its con­tent.

AUTHOR & AUDIENCE

While we certainly know the author to be Joel (Joel 1:1), we know very little about him.

Per the MSB:

The author identified himself only as “Joel the son of Pethuel” (Joel 1:1). The prophecy provides little else about the man. Even the name of his father is not mentioned elsewhere in the OT. Although he displayed a profound zeal for the temple sacrifices (Joel 1:9; 2:13–16), his familiarity with pastoral and agricultural life and his separation from the priests (Joel 1:13,14; 2:17) suggest he was not a Levite. Extrabiblical tradition records that he was from the tribe of Reuben, from the town of Bethom or Bethharam, located NE of the Dead Sea on the border of Reuben and Gad. The context of the prophecy, however, hints that he was a Judean from the Jerusalem vicinity, since the tone of a stranger is absent.

Furthermore, Joel is a fairly common name in the OT writings (1 Sam. 8:2; 1 Chron. 4:35; 5:4; 7:3; 11:38; 15:7; 26:22; 27:20; 2 Chron. 29:12; Ezra 10:43; Neh. 11:9).

DATE

See INTERPRETIVE CHALLENGES.

Yes, really…it gets its own section. It’s complicated.

BACKGROUND & SETTING

See INTERPRETIVE CHALLENGES.

Depending on WHEN you think Joel was written is going to determine WHAT was happening at that time.

HISTORICAL & THEOLOGICAL THEMES

There are two major themes running through the book of Joel:

  • Judgment. Joel compares and contrasts two different judgments: the more-immediate judgment of Israel (Joel 2:31), and the more-future judgment of Israel’s enemies (Joel 3:2-16, 19).
  • Repentance and Salvation. The book of Joel is actually a great study on the characteristics and need for repentance. Joel calls on everyone to repent, regardless of age (Joel 1:2-3; 2:16), sin (Joel 1:5), or profession (Joel 1:11; 1:13; 2:17). External repentance is not enough (Joel 2:12); God requires sincerity, and trust in Him (Joel 2:13). Then and only then will God forgive and restore (Joel 2:18-32), pour out His Spirit (Joel 2:28-29), and give salvation to everyone who calls on His name (Joel 2:32).

INTERPRETIVE CHALLENGES

There are really two issues that need to be settled in order to interpret Joel. The minor issue is the locust plague, which is informed by (and in turn informs) the major issue, the dating of the book.

There is some controversy among scholars and theologians as to exactly how to interpret the locust plague in Joel: literal, symbolic, and/or metaphorical. Combinations and variations of these are possible as well, for example, the ESVSB gives the following helpful outline of the four major interpretive views:

  • IF chapter 1 describes an actual locust infestation, THEN chapter 2 presents a heightened description of the same invasion.
  • IF chapter 1 describes an actual locust infestation, THEN chapter 2 issues a warning about a coming military offensive.
  • IF chapter 1 describes an actual locust infestation functioning as a prophetic forerunner, THEN chapter 2 uses that imagery to portray a human army in terms of a decisive conflict on the day of the Lord.
  • IF chapter 1 describes a military attack in terms of the metaphor of a locust invasion, THEN chapter 2 represents the coming of an enemy usually viewed as the Assyrians or Babylonians.

One’s interpretation of the locust plague is also going to factor heavily into how one dates the book, which is probably the most significant and oft-disputed element of Joel. I’m going to actually quote Constable at considerable length, simply because I think he does a stellar job of summarizing the various positions:

The date of Joel is its largest introductory problem, as is the case with Obadiah. There are four most likely possibilities. First, some scholars advocate an early pre-exilic date during the reign of King Jehoshaphat (872-848 B.C.) or possibly his grandson, King Joash (835-796 B.C.). Arguments in favor of this period include the position of Joel in the Hebrew canon; it appears among other prophetic writings of this period. Also the enemies of Israel that Joel named (Tyre, Sidon, Philistia [cf. 2 Chron. 21:16-17], Egypt [cf. 1 Kings 14:25-26], and Edom [cf. 2 Kings 8:20-22; 3:2-7, 19]) were enemies of Israel during this time. The prominence Joel gave to Judah’s priests and elders rather than to her king—Joash was a boy king under the influence of Jehoiada, the high priest, early in his reign—is a further argument for this view. However, all these conclusions are open to other interpretations. [Advocates of this view include Hobart E. Freeman, An Introduction to the Old Testament Prophets, p. 148; Gleason A. Archer Jr., A Survey of Old Testament Introduction, p. 305; E. J. Young, An Introduction to the Old Testament, pp. 271-72; C. F. Keil, The Twelve Minor Prophets, 1:169-70; Walter C. Kaiser Jr., Toward an Old Testament Theology, p. 188; Charles H. Dyer, The Old Testament Explorer, p. 737; Warren W. Wiersbe, “Joel,” in The Bible Exposition Commentary/Prophets, p. 333; and Leon J. Wood, The Prophets of Israel, p. 268.]

Second, some authorities believe a mid-pre-exilic date of composition, probably during the reign of Joash’s grandson, King Uzziah (792-740 B.C.), fits the evidence best. Supporters of this view also claim the first two arguments cited in favor of the early pre-exilic view above. They argue, in addition, that the absence of references to Assyria, Babylonia, and Persia make a later date, when these nations were the major ancient Near Eastern superpowers, unlikely. Joel’s reference to Greece in Joel 3:6 may fit this period since the Ionian Greeks were at this time expanding their commercial influence in Asia Minor. Joel’s reference to the Sabeans in Joel 3:8 is appropriate for this period as well. Internal references and linguistic characteristics may also reflect Uzziah’s times and are similar to the writings of the other eighth-century prophets (i.e., Amos, Hosea, Micah, and Isaiah). However, again, much of the same evidence can fit other periods of Judah’s history.[Advocates include Richard D. Patterson, “Joel,” in Daniel-Malachi, vol. 7 of The Expositor’s Bible Commentary, pp. 231-33.]

Third, some interpreters opt for a late pre-exilic date. Statements in Joel could fit this period, and some of his statements are similar to those of Jeremiah and Ezekiel and may reflect conditions before the destruction of Jerusalem, perhaps between 597 and 587 B.C. If true, Joel would have been a contemporary of Jeremiah, Habakkuk, and Zephaniah. Yet Joel 2:18-19 seems to imply that God had been merciful to Joel’s generation, suggesting that the people had repented, but there is no record of this happening during this period.[Advocates include Wilhelm Rudolph, Joel-Amos-Obadja-Jona, pp. 14-15; and Arvid S. Kapelrud, Joel Studies, pp. 154-58.]

The fourth view is that Joel wrote at a postexilic date, perhaps 515-500 B.C. or even as late as sometime in the 400s B.C. Interpreters who see Joel 3:1-2 and 17 as references to the destruction of Jerusalem and the Babylonian captivity take the references to the temple in Joel 1:9, 13 and 2:17 as applying to the second temple (completed in 515 B.C.). Yet all these texts could apply to earlier periods. Generally scholars who view apocalyptic writing as a late development in Judaism tend to date Joel quite late. [Advocates include Robert B. Chisholm Jr., “Joel,” in The Bible Knowledge Commentary: Old Testament, p. 1410; idem, “A Theology of the Minor Prophets,” in A Biblical Theology of the Old Testament, p. 387; idem, Handbook on the Prophets, p. 368; Raymond B. Dillard, “Joel,” in The Minor Prophets, pp. 240-42 (though see pp. 301-2); David A. Hubbard, Joel and Amos, p. 27; and John Bright, A History of Israel, p. 417.]

For those of you keeping score at home, the sources that I typically refer to you in constructing these articles are also divided along the following lines:

  • Early Pre-Exilic: MacArthur Study Bible, NET Study Bible (first choice)
  • Mid Pre-Exilic: Archaeological Study Bible, NET Study Bible (second choice)
  • Late Pre-Exilic: Baker Illustrated Bible Handbook
  • Post-Exilic: Apologetics Study Bible, ESV Study Bible, Reformation Study Bible
From what little I can tell in my survey of additional sources, the most frequent opinions tend to be early pre-exilic, post-exilic, and agnostic.

LITERARY FEATURES

Per the ESVSB:

As a work of prophecy, the book of Joel relies on the staples of the oracle of judgment and the oracle of salvation. Poetry counts for a lot in the book of Joel, whose author is particularly adept at description. By the time Joel’s imagination amplifies the killer locusts into more-than-literal creatures, the book of Joel emerges as almost a horror story. The technique of apostrophe (direct address to entities that are literally absent but treated as though they can hear and respond) is prominent in the first two chapters. Even though the writer is a prophet rather than a nature writer, there are so many pictures of nature in the book that it does rank as nature writing, in a prophetic mode.

OBJECTIONS

There are no significant objections to Joel that I am aware of; the vast bulk of the issues are interpretive, and scholars tend to agree the Joel contains certain timeless messages regardless of what dating scheme is subscribed to.

NOTABLE QUOTABLES

  • Joel 2:32
  • Joel 3:14

DID YOU KNOW?

  •  Unlike the other prophets, Joel almost never mentions the particular sins he is calling the Israelites to repent of, rather he focuses on calling them to repentence. The one exception to this would be the sin of drunkenness (Joel 1:5).
  • Remember that “trumpets” (Joel 2:1) in the OT (and the NT for that matter), actually refer to more generic horns (often made from actual horns in the ANE), since the modern trumpet requires tubular valves, which have only existed for the last couple centuries.

Other Works Referenced

  • Apologetics Study Bible, “Joel”
  • Archaeological Study Bible, “Introduction to Joel”
  • ESV Study Bible, “Introduction to Joel”
  • MacArthur Study Bible, “Joel”
  • NET Bible, Joel
  • NIV Study Bible, Joel
  • Reformation Study Bible, “Joel”
  • The Baker Illustrated Bible Handbook, “Joel”
  • Know Your Bible
  • Dever, The Message of the Old Testament
  • Driscoll, A Book You’ll Actually Read On the Old Testament
  • Knight, The Layman’s Bible Handbook

I Will Never Leave Thee

by Charles Haddon Spurgeon

From Hebrews 13:5

No promise is of private interpretation. Whatever God has said to any one saint, He has said to all. When He opens a well for one, it is that all may drink. When He openeth a granary-door to give out food, there may be some one starving man who is the occasion of its being opened, but all hungry saints may come and feed too. Whether He gave the word to Abraham or to Moses, matters not, O believer; He has given it to thee as one of the covenanted seed. There is not a high blessing too lofty for thee, nor a wide mercy too extensive for thee.

Lift up now thine eyes to the north and to the south, to the east and to the west, for all this is thine. Climb to Pisgah’s top, and view the utmost limit of the divine promise, for the land is all thine own. There is not a brook of living water of which thou mayst not drink. If the land floweth with milk and honey, eat the honey and drink the milk, for both are thine. Be thou bold to believe, for He hath said, ‘I will never leave thee, nor forsake thee.’

In this promise, God gives to His people everything. ‘I will never leave thee.’ Then no attribute of God can cease to be engaged for us. Is He mighty? He will show Himself strong on the behalf of them that trust Him. Is He love? Then with lovingkindness will He have mercy upon us. Whatever attributes may compose the character of Deity, every one of them to its fullest extent shall be engaged on our side. To put everything in one, there is nothing you can want, there is nothing you can ask for, there is nothing you can need in time or in eternity, there is nothing living, nothing dying, there is nothing in this world, nothing in the next world, there is nothing now, nothing at the resurrection-morning, nothing in heaven which is not contained in this text-‘I will never leave thee, nor forsake thee.’

2.23a

Weekly Links (8/10/2012)

To a man who lives unto God nothing is secular, everything is sacred. He puts on his workday garment and it is a vestment to him. He sits down to his meal and it is a sacrament. He goes forth to his labor, and therein exercises the office of the priesthood. His breath is incense and his life a sacrifice. He sleeps on the bosom of God, and lives and moves in the divine presence.

To draw a hard and fast line and say, “This is sacred and this is secular,” is, to my mind, diametrically opposed to the teaching of Christ and the spirit of the gospel. Paul has said, “I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself” [Romans 14:14]. Peter also saw a sheet let down from heaven in which were all manner of beasts and four-footed creatures, which he was bidden to kill and eat, and when he refused because they were unclean, he was rebuked by a voice from heaven, saying, “What God hath cleansed that call not thou common” [Acts 10:15; 11:9].

The Lord hath cleansed your houses, he has cleansed your bed chambers, your tables, your shops, he has made the bells upon your horses holiness to the Lord, he has made the common pots and pans of your kitchens to be as the bowls before the altar, if you know what you are and live according to your high calling. You housemaids, you cooks, you nurses, you ploughmen, you housewives, you traders, you sailors, your labor is holy if you serve the Lord Christ in it, by living unto him as you ought to live. The sacred has absorbed the secular. (Charles Haddon Spurgeon, “All For Jesus”)

by Stephen Rodgers

Now that the hiatus is over, we’ve got a lot of good updates for you.  So just be aware that this particular Weekly Links is a little bit longer than usual.  Still, I’m completely sure that there is something in here that will benefit everyone.

New Resources

  • As always, there’s a new free AUDIO book from christianaudio.com: The Disciplines of the Christian Life by Eric Liddell.
  • And for anyone using Logos, the free resource for the month is B.F. Westcott’s The Epistle to the Hebrews.
  • There’s a new edition of Tabletalk magazine, and this time the topic is “Eastern Spirituality.”
  • Ligonier Ministries just launched a new app called “RefNet,” which is basically broadcasting sermons and news 24/7, including Renewing Your Mind with RC Sproul, “Alistair Begg at Truth For Life, John MacArthur at Grace to You, John Piper at Desiring God, Albert Mohler with The Briefing and Thinking in Public, and many others.”
  • The latest edition of Themelios (37.2) is out. It clocks in at 263 pages, including 78 book reviews.
  • I’m afraid I’ve let my monitoring of CredoMag slip a bit, but they have a new issue out focusing on Old Princeton. (It also includes a brief interview with Mark Dever for all you 9Marks fans). They have previous issues focusing on “Chosen by Grace,” “Make Disciples of All Nations,” “In Christ Alone,” and “The Living Word.” You can hit up their archives page for those.
  • Last but not least, it’s come to my attention that there are some great resources at GTY that get overlooked. First, they’ve got a series of Q&A Sessions, and second, they’ve got a series of Study Guides. The fact that both of those have been indexed by scriptural reference make them surprisingly easy to use!

Articles and Updates of Note

  • I’ve updated a few of the BOB articles, specifically 1 & 2 Chronicles, Isaiah, and Ezekiel to include some additional resources.
  • The Cripplegate has an article congratulating Allyson Felix on her recent gold medal. Interesting trivia fact: I went to high school and did Track & Field with Allyson, and even as a freshman she was pretty much destroying almost all of us on the track. I’m happy that her discipline has paid off, and I’m even more pleased that she gives credit and glory to God in her accomplishments.
  • Peter Leithart has an absolutely brilliant book review on William Cavanaugh’s The Myth of Religious Violence.
  • Tim Challies continues his series on essential doctrines of the Christian faith on the topics of sin and righteousness.
  • I found these talks on the conservative revolution at SBTS to be particularly interesting and encouraging. If you’re under the impression that Al Mohler has had an easy life, then you need to hear these.

Pro Rege

Grace Life Weekender with Dr. Bob Somerville

by Stephen Rodgers

The media from the recent Grace Life Weekender has been posted and is now available for listening and downloading. The speaker was Dr. Bob Somerville, who is both a teacher at TMC and a council member at BCC.

If you know the proper names for the first, second, and 4th sermon, please drop me a line.