The similar phrase 'Worldly Christianity' is one used by Bonhoeffer. It's J Gresham Machen that I want to line up most closely with. See his Christianity and culture here. Having done commentaries on Proverbs (Heavenly Wisdom) and Song of Songs (Heavenly Love), a matching title for Ecclesiastes would be Heavenly Worldliness. For my stance on worldliness, see 3 posts here.
Showing posts with label Old Testament. Show all posts
Showing posts with label Old Testament. Show all posts

10 examples of mocking idols in the Old Testament



1. Judges 6:31 Gideon's father Joash mocks Baal. But Joash replied to the hostile crowd around him, “Are you going to plead Baal’s cause? Are you trying to save him? Whoever fights for him shall be put to death by morning! If Baal really is a god, he can defend himself when someone breaks down his altar.”
2. 1 Samuel 5:2-5. After the Philistines had captured the ark of God, they took it from Ebenezer to Ashdod. Then they carried the ark into Dagon’s temple and set it beside Dagon. When the people of Ashdod rose early the next day, there was Dagon, fallen on his face on the ground before the ark of the Lord! They took Dagon and put him back in his place. But the following morning when they rose, there was Dagon, fallen on his face on the ground before the ark of the Lord! His head and hands had been broken off and were lying on the threshold; only his body remained. That is why to this day neither the priests of Dagon nor any others who enter Dagon’s temple at Ashdod step on the threshold.
3. 1 Kings 18:27: Elijah’s sarcastic taunts. During the famous showdown on Mount Carmel, the pagan prophets slash themselves and scream to Baal, but nothing happens. At noon Elijah began to taunt them. “Shout louder!” he said. “Surely he is a god! Perhaps he is deep in thought, or busy, or traveling. Maybe he is sleeping and must be awakened.”
4. Psalm 115:4–8: The Silent Senses. These verses methodically strip idols of all power, listing mouths that cannot speak, etc. Also note the sting in the tail.
But their idols are silver and gold, made by human hands.
They have mouths, but cannot speak, eyes, but cannot see.
They have ears, but cannot hear, noses, but cannot smell.
They have hands, but cannot feel, feet, but cannot walk,
nor can they utter a sound with their throats.
Those who make them will be like them, and so will all who trust in them.
5. Psalm 135:15–18: The Echo. This psalm duplicates the mockery from Psalm 115 almost word for word. 
The idols of the nations are silver and gold, made by human hands.
They have mouths, but cannot speak, eyes, but cannot see.
They have ears, but cannot hear, nor is there breath in their mouths.
Those who make them will be like them, and so will all who trust in them
6. Isaiah 44:9–20: The Lumberjack Analogy. The longest and most famous idol satire in the Bible. All who make idols are nothing,
and the things they treasure are worthless.
Those who would speak up for them are blind;
they are ignorant, to their own shame.
Who shapes a god and casts an idol, which can profit nothing?
People who do that will be put to shame; such craftsmen are only human beings.
Let them all come together and take their stand; they will be brought down to terror and shame.
The blacksmith takes a tool and works with it in the coals;
he shapes an idol with hammers, he forges it with the might of his arm.
He gets hungry and loses his strength; he drinks no water and grows faint.
The carpenter measures with a line and makes an outline with a marker;
he roughs it out with chisels and marks it with compasses.
He shapes it in human form, human form in all its glory, that it may dwell in a shrine.
He cut down cedars, or perhaps took a cypress or oak.
He let it grow among the trees of the forest, or planted a pine, and the rain made it grow.
It is used as fuel for burning; some of it he takes and warms himself,
he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it.
Half of the wood he burns in the fire; over it he prepares his meal,
he roasts his meat and eats his fill. He also warms himself and says, ‘Ah! I am warm; I see the fire.’
From the rest he makes a god, his idol; he bows down to it and worships. He prays to it and says,
‘Save me! You are my god!’
They know nothing, they understand nothing; their eyes are plastered over so that they cannot see,
and their minds closed so that they cannot understand.
No one stops to think, no one has the knowledge or understanding to say,
‘Half of it I used for fuel;I even baked bread over its coals, I roasted meat and I ate.
Shall I make a detestable thing from what is left? Shall I bow down to a block of wood?’
Such a person feeds on ashes; a deluded heart misleads him; he cannot save himself, or say,
‘Is not this thing in my right hand a lie?’
7. Isaiah 46:1–7: The Exhausted Beasts. Isaiah mocks the chief gods of Babylon, Bel and Nebo. Instead of the gods carrying the people, the heavy metal statues become a massive burden that exhausts the poor donkeys and oxen forced to cart them around.
Bel bows down, Nebo stoops low; their idols are borne by beasts of burden.
The images that are carried about are burdensome, a burden for the weary.
They stoop and bow down together; unable to rescue the burden, they themselves go off into captivity.
'Listen to me, you descendants of Jacob, all the remnant of the people of Israel,
you whom I have upheld since your birth, and have carried since you were born.
Even to your old age and grey hairs I am he, I am he who will sustain you.
I have made you and I will carry you; I will sustain you and I will rescue you.
‘With whom will you compare me or count me equal? To whom will you liken me that we may be compared?
Some pour out gold from their bags and weigh out silver on the scales; they hire a goldsmith to make it into a god, nd they bow down and worship it.
They lift it to their shoulders and carry it; they set it up in its place, and there it stands. From that spot it cannot move. Even though someone cries out to it, it cannot answer; it cannot save them from their troubles.
8. Jeremiah 10:3–16: The Scarecrow Analogy. Jeremiah compares impressive-looking pagan idols to helpless garden fixtures: For the practices of the peoples are worthless;
they cut a tree out of the forest, and a craftsman shapes it with his chisel.
They adorn it with silver and gold; they fasten it with hammer and nails so that it will not totter.
Like a scarecrow in a cucumber field, their idols cannot speak; they must be carried because they cannot walk. Do not fear them;they can do no harm nor can they do any good.’
No one is like you, Lord; you are great, and your name is mighty in power.
Who should not fear you, King of the nations? This is your due. Among all the wise leaders of the nations and in all their kingdoms, there is no one like you.
They are all senseless and foolish; they are taught by worthless wooden idols. 
Hammered silver is brought from Tarshish and gold from Uphaz. What the craftsman and goldsmith have made is then dressed in blue and purple – all made by skilled workers.
But the Lord is the true God; he is the living God, the eternal King. When he is angry, the earth trembles; the nations cannot endure his wrath.
‘Tell them this: “These gods, who did not make the heavens and the earth, will perish from the earth and from under the heavens.”
But God made the earth by his power; he founded the world by his wisdom
and stretched out the heavens by his understanding.
When he thunders, the waters in the heavens roar; he makes clouds rise from the ends of the earth. He sends lightning with the rain and brings out the wind from his storehouses.
Everyone is senseless and without knowledge; every goldsmith is shamed by his idols. The images he makes are a fraud; they have no breath in them.
They are worthless, the objects of mockery; when their judgment comes, they will perish.
He who is the Portion of Jacob is not like these, for he is the Maker of all things, including Israel, the people of his inheritance – the Lord Almighty is his name.
9. Habakkuk 2:18–19 Shouting at Stone. Habakkuk mocks the sheer futility of speaking to rocks: “Of what value is an idol carved by a craftsman? Or an image that teaches lies? For the one who makes it trusts in his own creation; he makes idols that cannot speak. Woe to him who says to wood, ‘Come to life!’ Or to lifeless stone, ‘Wake up!’ Can it give guidance? It is covered with gold and silver; there is no breath in it.”
10. Hosea 8:4-6 4 They set up kings without my consent; they choose princes without my approval.
With their silver and gold they make idols for themselves to their own destruction.
Samaria, throw out your calf-idol! My anger burns against them. How long will they be incapable of purity?
They are from Israel! This calf - a metalworker has made it;
it is not God. It will be broken in pieces, that calf of Samaria

10 Old Testament Quotations in Matthew 1-4

Yuvalr, CC BY-SA 3.0 <https://creativecommons.org/licenses/by-sa/3.0>, via Wikimedia Commons


  1. Matthew Chapter 1: The Birth of Jesus Matthew 1:23 quotes Isaiah 7:14 "The virgin will conceive and give birth to a son, and they will call him Immanuel."
  2. Matthew Chapter 2: The Infancy of Jesus Matthew 2:6 quotes Micah 5:2 "But you, Bethlehem, in the land of Judah ... out of you will come a ruler who will shepherd my people Israel."
  3. Matthew 2:15 quotes Hosea 11:1 "Out of Egypt I called my son."
  4. Matthew 2:18 quotes Jeremiah 31:15 "A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children ..."  (Matthew 2:23 alludes to "the prophets" (likely linking to Isaiah 11:1 or Judges 13:5) "He will be called a Nazarene.")
  5. Matthew Chapter 3: The Ministry of John the Baptist Matthew 3:3 quotes Isaiah 40:3 "A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him.’"
  6. Matthew Chapter 4: The Temptation and Early Ministry Matthew 4:4 (Jesus) quotes Deuteronomy 8:3 "Man shall not live on bread alone, but on every word that comes from the mouth of God."
  7. Matthew 4:6 (Satan) quotes Psalm 91:11–12 "He will command his angels concerning you... so that you will not strike your foot against a stone."
  8. Matthew 4:7 (Jesus) quotes Deuteronomy 6:16 "Do not put the Lord your God to the test."
  9. Matthew 4:10 (Jesus) quotes Deuteronomy 6:13 "Worship the Lord your God, and serve him only."
  10. Matthew 4:15–16 quotes Isaiah 9:1–2 "Land of Zebulun and land of Naphtali ... the people living in darkness have seen a great light ..."

Conference in Cambridge

Williams, Bejon, Howard,Watkins

On Saturday I was in Cambridge for a conference organised by Tyndale House. We were in C3 an impressive state of the art church building, complete with a glitter ball, something we somwhow manage without here in Childs Hill. About 120 were there with others online. The day was split up into four sessions. Tony Watkins began with a gentle reminder of the importane of the Old Testament. Then the dynamo that is Peter Williams presented an eclectic paper on archaeology and names and other helpful matters to help us with the Old Testament. He actually had us reading Moabite! Not an every day experience at all. After lunch we had two more helpful papers on genealogies (James Bejon) and the Assyrian invasion of 701 BC (Caleb Howard). There was also a Q&A at the end. I hardly knew anyone there but it was nice to talk to one or two (a young man from a Grace Baptist church, a lady and her home schooled children, an American student new to Cambridge). I picked up some of ther brilliant magazines and a free book too. They are doing great work. Check out their website here.

10 OT verses sometimes called the OT version of a NT verse


In commentaries you will sometimes come across the suggestion that a certain OT verse is the OT version one found in the NT. Here are some examples.
  1. Genesis 50:20 - Romans 8:28 You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives./And we know that in all things God works for the good of those who love him, who have been called according to his purpose.
  2. Leviticus 19:2 - Matthew 5:48 “Speak to the entire assembly of Israel and say to them: ‘Be holy because I, the Lord your God, am holy./Be perfect, therefore, as your heavenly Father is perfect.
  3. Psalm 1:1 - Romans 12:2 Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers,/Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is - his good, pleasing and perfect will.
  4. Psalm 34:9 - Matthew 6:33 Fear the Lord, you his holy people, for those who fear him lack nothing./But seek first his kingdom and his righteousness, and all these things will be given to you as well.
  5. Psalm 91:9-11 - Romans 8:35-37 If you say, “The Lord is my refuge,” and you make the Most High your dwelling, no harm will overtake you, no disaster will come near your tent. For he will command his angels concerning you to guard you in all your ways;/Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: “For your sake we face death all day long; we are considered as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us.
  6. Psalm 119:164 - 1 Thessalonians 5:17 Seven times a day I praise you for your righteous laws./Pray continually
  7. Psalm 138:8 - Philippians 1:6 The Lord will vindicate me; your love, Lord, endures forever - do not abandon the works of your hands./ being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.
  8. Proverbs 10:16 - Romans 6:23 The wages of the righteous is life, but the earnings of the wicked are sin and death./For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
  9. Proverbs 28:13 - 1 John 1:8-10 Whoever conceals their sins does not prosper, but the one who confesses and renounces them finds mercy./If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word is not in us.
  10. Ecclesiastes 11:5 - John 3:8 As you do not know the path of the wind, or how the body is formed in a mother’s womb, so you cannot understand the work of God, the Maker of all things./The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.

10 Old Testament Deaths where Conventional Weapons were not used



  1. The Israelites bring down the walls of Jericho with trumpets and a loud shout (Joshua 6:20)
  2. Shamgar uses an ox goad to strike down Philistines (Judges 3:31)
  3. Jael uses a tent peg to kill Sisera (Judges 4:21)
  4. Gideon's army defeats the Midianites equipped with jars, torches, and trumpets (Judges 7:20)
  5. A woman uses a millstone to kill Abimelek (Judges 9:53; see also 2 Samuel 11:18-20)
  6. Samson uses a donkey's jawbone to strike down a thousand men (Judges 15:15)
  7. Samson brings down the Temple of Dagon on himself and kills thousands of Philistines (Judges 16)
  8. The High Priest topples off a bench and breaks his neck (1 Samuel 4)
  9. David kills Goliath with a stone (1 Samuel 17:40 and 48-51)
  10. Absalom dies by having his head caught in a tree and then speared (2 Samuel 18) This one is disqualified but 1 Kings 8 has been suggested, where we learn that Hazael took a thick cloth, soaked it in water and spread it over Ben Hadad's face so that he died.

10 Shortest verses in the Old Testament


  1. 1 Chronicles 1:25 "Eber, Peleg, Reu" (3 words)
  2. Exodus 20:13 – “Thou shalt not kill.” (4 words)
  3. Exodus 20:15 – “Thou shalt not steal.” (4 words)
  4. Deuteronomy 5:17 – “Thou shalt not kill.” (4 words)
  5. Deuteronomy 5:19 – “Neither shalt thou steal.” (4 words)
  6. Job 3:2 - "And Job spake, and said" (5 words)
  7. Genesis 26:6: "And Isaac dwelt in Gerar" (5 words)
  8. Job 6:1 "But Job answered and said" (5 words)
  9. Job 21:1 "But Job answered and said" (5 words)
  10. Job 26:1 "But Job answered and said" (5 words)
Also Job 12:1 "And Job answered and said" (5 words)

10 OT Prophets and their marital status

Michelangelo, Public domain, via Wikimedia Commons
1. Enoch was married. He and his wife were the parents of Methuselah

2. Elijah appears not to have had a wife
3. Elisha would be the same
4. Isaiah was a married man. He and his wife had two sons with symbolic names. His wife may have been a prophetess herself.
5. Jeremiah was commanded by God to remain single.
6. Ezekiel was married but his wife died and he was commanded not to mourn her passing
7. Daniel appears to have been single (possibly a eunuch)
8. Hosea married a woman who he was told would become a prostitute, which she did though he was able to win her back
9. Tradition says that Jonah was married
10. John the Baptist appears never to have married


A Week in the Lebanon


 




I had meant to write this up earlier but there has been some catching up to do. I spent last week (October 27-November 3) near Beirut in Lebanon. The main reason for my visit was to give a series of lectures on Old Testament introduction under the auspices of Carey Outreach Ministries. This is the first time I have worked with them. I lectured to between 13 and 25 people from Lebanon, Iraq, etc, over five nights, working our way through the 39 books of the Old Testament and ending with an exam and leaving them a project to complete on Christ in the Old Testament. I have no Arabic and so everything was through a translator (thank you Sara and others).
I left London on October 27 on a direct MEA fight to Beirut. There I was picked up, after ages coming through Passport Control, by Elie and his wife Micheline, who looked after me for the week. I was accommodated in a state of the art apartment owned by the church in a Maronite area called Zouk Mosbeh. I shared with a lovely retired Canadian pastor called Bruce, who is doing a two month stint as a substitute TEAFL teacher in the school the church runs, mostly made up of Syrian refugees. The lectures took place in a lecture room next door to me.
On the Sunday morning we were in the old church building (they hope to transfer operations to the new one this month). I preached on a difficult passage as reported in a previous post. See here. I think my efforts were appreciated.
Later that day I was taken to Byblos, which is a fascinating place to see, full of history. There is a fish fossil museum there. I had an interesting discussion with a young student not used to meeting creationists. There was opportunity to see one or two other tourist spots during the week and to dine at Lebanese restaurants but much of the time I was left to my own devices. There was plenty to do. The excellent wi-fi was a help.
On weeks like these you earn more than you can possibly teach and it was privilege to be there in a Middle Eastern setting, to hear people praise God in Arabic and to know that the gospel is slowly moving forward in Lebanon, despite opposition, as it is here.

Warfield's darkened room

Also at the Carey there was an allusion to this quotation from Warfield on the Trinity in the Old Testament. I found the reference here.
 
The Old Testament may be likened to a chamber richly furnished but dimly lighted; the introduction of light brings into it nothing which was not in it before; but it brings out into clearer view much of what is in it but was only dimly or even not at all perceived before. The mystery of the Trinity is not revealed in the Old Testament; but the mystery of the Trinity underlies the Old Testament revelation, and here and there almost comes into view. Thus the Old Testament revelation is not corrected by the fuller revelation which follows it, but only perfected, extended, and enlarged.
(B.B. Warfield, “The Doctrine of the Holy Trinity,” quoted by John Frame in The Doctrine of God, 631)

J C Ryle on Luke 10:21-24

This is helpful
 
"The full significance of these words will probably never be understood by Christians until the last day. We have probably a most faint idea of the enormous advantages enjoyed by believers who have lived since Christ came into the world, compared to those of believers who died before Christ was born. The difference between the knowledge of an Old Testament saint and a saint in the apostles' days is far greater than we conceive. It is the difference of twilight and noon-day, of winter and summer, of the mind of a child and the mind of a full-grown man. No doubt the Old Testament saints looked to a coming Savior by faith, and believed in a resurrection and a life to come. But the coming and death of Christ unlocked a hundred Scriptures which before were closed, and cleared up scores of doubtful points which before had never been solved. In short, "the way into the holiest was not made manifest, while the first tabernacle was standing." (Heb. 9:8.) The humblest Christian believer understands things which David and Isaiah could never explain."

10 Shortest Chapters in the Old Testament


Public domain, via Wikimedia Commons

1. Psalm 117 (2 vv)
2. Esther 10 (3 vv)
3. Psalm 131, 133, 134 (3 vv each)
4. Psalm 123 (4 vv)
5. Psalm 15, 43, 70, 93, 125, 127 (5 vv each)
6. Jeremiah 45, Hosea 3 (5 vv each)
7. Job 25, Psalm 1,13, 23, 53, 126, 128, 150 (6 vv each)
8. Isaiah 4, 12, 20, Malachi 4 (6 vv each)
9. Psalm 11, 14, 54, 67, 87, 110, 120, 142 (7 vv each)
10. Isaiah 18, Jeremiah 47 (7 vv each)

LTS Conference 1 Garry Millar

We are at the two day conference at the LTS/John Owen Centre in Finchley. Our first speaker was Ulsterman Garry Millar who considered with us the OT teaching on man. He began by noting how the book by Hans Walter Wolff on the anthropology of the OT has dominated thinking in this area since its appearance some twenty years ago. He then did two things - analysing the OT data and considering the question of change in the OT.
The obvious place to begin is Gen 1:27 but the theme of being in God's image is hardly taken up in the rest of the OT. It is better to go to Gen 2:7, although even there difficulties arise. Is the nephesh there the soul in a Platonic sense?
In fact the terms have a range of meaning in the OT.
Nephesh can be used anatomically (throat), to mean life force, for dead people, the organ of human emotions and feelings, also as something like a reflexive pronoun.
Ruach - breath, life force given by God, reason or will
Also note
Flesh - flesh, body, relations, etc
There is no spirit/flesh distinction in the OT.
The OT also often speaks of bowels and kidneys, etc, as the seat of emotions and feelings.
Heart (814 times) - the muscle, the whole gamut of feelings and reasoning, etc.
It is impossible to draw out an accurate anthropolgy from the OT. This should not concern us unduly if we are happy to accept that the NT gives the answers.
Since Wolf's book it has been common to speak of Hebrew thinking on the subject as holistic and quite different to Greek dualism.
Though there is truth in this the drift is now seen, for example in missiology, into ideas such as that mission must holistic. He points out that in Chris Wright's book on mission there is a chapter on Gen1:27 but not on the themes touched on here.
Another example of changes in teaching is from the annihilationists who jump from Wolf to the idea that the OT does not teach the immortality of the soul.
The OT makes no attempt to describe the inner workings of the soul. We must not be too quick to jump to conclusions from this. It is important not to confuse our ideas of self with the ideas that existed in Hebrew thought. For example, there is no disconnect between what is in the heart and what man does. Personal autonomy is also a given today but a sin in the OT. It is also important to note that the OT has a firm if shadowy idea of life after death.
The problem for us is that this leaves us with what seems a rather vague understanding of man. However, when we remember what it reveals concerning man in action and that reveals a great deal. Genesis 3 is vital in understanding anthropology even though it is seldom considered. In the OT human action is the key to understanding human nature. Adam and Eve in Genesis 3 set the trajectory for the rest of the OT. Human beings are innately unreliable, selfish, proud, idolatrous, insecure, deceitful, defensive, unwilling to take responsibility, etc. The OT is more interested in these basic traits rather than the inner workings of the soul. This theme of the utter corruption of human nature is seen in the rest of the OT - Deuteronomy, Joshua, etc.
The emphasis is on total depravity and the need for the new covenant. How then were people in the OT to change? Tentatively he suggested that in the OT they seldom do. God is at work in men's lives but is there real change? He extended this to the way there seems so little change in the run up to the exile and Jeremiah's words about the Ethiopian and the leopard. In the discussion there was a tentative acceptance of this view provided we do not suggest that the OT saints were not regenerate.

Dr Williams @ LTS

Yesterday I joined around 25 others at the LTS to hear Dr P J Williams, warden of Tyndale House, Cambridge, exploring the reliability of the Old Testament. It was good to hear someone with evident scholarly gifts (an a young earth creationist no less) asserting the reliability of what we who believe know is a thoroughly reliable book but that is constantly under attack for one reason or another. We spoke briefly and he seemed to think he had met me. I later realised he must have grown up in Hambleton Evangelical Church in Carlton Minniot, Yorkshire, where we have one or two connections. I would tell you more but the powers that be were keen not to give the material given exposure on the Internet. Perhaps a book is in the offing. It is a pity that more were not present. They can't all be in Bala or getting ready for EMA next week. The LTS is to be commended for putting on these Monday seminars. Christopher Ash next, I think, in the Autumn and a conference before that.

Bold Miriam 03

Concluding remarks
2. Miriam the prophetess – A bold and enthusiastic worshipper of God
We don't hear anything about Miriam then until Exodus 15 and the amazing crossing of the Red Sea. Long, long years pass. After 40 years Moses thinks his people will realise that God is going to use him to rescue them, but they did not and so another 40 years go by while God further prepares his servant away from Egypt in Midian. Then at last after 80 years Moses returns and it all begins to kick off. Miriam must have been around 90 by this time. Granted that people often lived longer and were often stronger and more healthy at such an age it is still along time to wait for a saviour. Did Miriam think salvation was never going to come? If she did we are not told that. What we are told though is how she greatly rejoiced following their passing through the Red Sea and the overthrown of their Egyptian enemies.
In Exodus 15:19-21 we read When Pharaoh's horses, chariots and horsemen went into the sea, the LORD brought the waters of the sea back over them, but the Israelites walked through the sea on dry ground. Then Miriam the prophetess, Aaron's sister, took a tambourine in her hand, and all the women followed her, with tambourines and dancing. Miriam sang to them:
Sing to the LORD, for he is highly exalted. The horse and its rider he has hurled into the sea.
Oh that bold woman was very bold that day – bold and enthusiastic in her worship of God. How thankful she was for such a great salvation and for such a great judgement. Again, she is an example for us. Delivered from slavery and drudgery after all these years, how thankful she was, how full of rejoicing.
What about you? Has God saved you from the slavery of sin? Is Jesus your Saviour? Then are you rejoicing? Are you glad about the victory he has won over the devil and the deliverance he has made for you? Here is reason to sing and to shout!
3. Miriam the rebel – A too bold and defiant critic
The next time we hear of Miriam they are still in the desert. It is found in Numbers 12 and sadly this time we don't see her in a very good light. We are told in Numbers 12:1 that Miriam and Aaron began to talk against Moses because of his Cushite wife, for he had married a Cushite. We do not know why they objected. This was Moses' second wife. Presumably his first wife Zipporah had died. Perhaps they felt he was too old to remarry. It may have been the fact that this woman was dark skinned. We simply don't know – but they weren't happy and instead of keeping it to themselves or discussing it with Moses in a submissive way they began to rebel. Has the LORD spoken only through Moses? they asked (2) Hasn't he also spoken through us? There was perhaps some truth in this but the tone was all wrong. This bold woman was being too bold by far. We read And the LORD heard this. It is added in 3 (Now Moses was a very humble man, more humble than anyone else on the face of the earth.) Boldness has its place nut meekness is important too.
So what happens is that God calls the three of them out to the Tent of Meeting, where the LORD came down to them in a pillar of cloud. First he stood at the entrance to the Tent and summoned Aaron and Miriam. He then spoke to them and said (6-9) When a prophet of the LORD is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; (it was like reading the Bible) he sees the form of the LORD. Why then were you not afraid to speak against my servant Moses? They had failed to see just how very special Moses was indeed. They had known blessings and had been used by God but Moses was in a different league. And so (9-12) The anger of the LORD burned against them, and he left them. When the cloud lifted from above the Tent, there stood Miriam - leprous, like snow. Aaron turned toward her and saw that she had leprosy; and he said to Moses, Please, my lord, do not hold against us the sin we have so foolishly committed. Do not let her be like a stillborn infant coming from its mother's womb with its flesh half eaten away.
Why it was Miriam who was struck and not Aaron it does not say. Neither of them was happy about it. It was only when Moses cried out to the LORD on her behalf that relief was found. Even then she had to remain outside the camp for a whole seven days marking her uncleanness. 15 So Miriam was confined outside the camp for seven days, and the people did not move on till she was brought back. They then moved on with her – no doubt very chastened. She knew she had made a mistake. It was not one that she repeated. She had learned her lesson.
One of the dangers for the bold, especially perhaps bold women, is that they can overstep the mark. Sometimes we can become impatient and frustrated and we speak out in unhelpful ways. We must be very careful when we attack a servant of God or say anything against the Bible. We probably won't be struck with leprosy but God does judge rebels and we ought not to forget it. Boldness yes – but humility too. That's the combination.
4. Miriam the leader – A bold and saved believer
The last reference to Miriam in the books of Moses is in Numbers 20:1. It says In the first month the whole Israelite community arrived at the Desert of Zin, and they stayed at Kadesh. There Miriam died and was buried. She dies shortly before the death of her brother Aaron and eventually her brother Moses too. There is also a final reference in Micah 6:4 I brought you up out of Egypt and redeemed you from the land of slavery. I sent Moses to lead you, also Aaron and Miriam.
The Bible is quite patriarchal as you know but there is also what we might call a subversive subtext throughout and here it surfaces again with the reference to Miriam as well as to Moses and Aaron as a leader. She is not mentioned in Hebrews 11 but she was clearly a believer and died in faith – a woman used by God and one we should remember with thankfulness.

Bold Miriam 02

1. Miriam the babysitter - A bold and wise young woman
Miriam is first mentioned in Exodus 2. We're told how Moses' mother gave birth to a boy and saw he was a fine child - he was healthy. Because of the situation at the time and not wanting him to be killed she hid him for 3 months. As time went by it got more and more difficult to conceal his presence so (3) when she could hide him no longer, she got a papyrus basket (a miniature Noah's ark) for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. In 4 we're told that His sister stood at a distance to see what would happen to him. Her name is not given because the focus is on the baby – on Moses. Aaron would be three by this time (things had been easier when he was born). We don't know how old Miriam was. One assumes she was around 10 or 12.
Anyway what happens is that Pharaoh's daughter comes down to the Nile to bathe and she sees the basket among the reeds and sends her slave girl on the bank to get it. The princess opens the basket and sees the baby. He was crying, and she felt sorry for him. This is one of the Hebrew babies, she said. We don't know if she could tell by his looks, the fact he was circumcised or if she simply worked it out from the circumstances.
Anyway, at this point Miriam speaks up and on this sentence (as at other points in history too - see Esther) turns the whole of history. In a bold stroke of genius she says to Pharaoh's daughter (7) Shall I go and get one of the Hebrew women to nurse the baby for you? The princess immediately agrees and Miriam gets Jochebed, Moses' mother. Then comes wonderful verse 9 Pharaoh's daughter says Take this baby and nurse him for me, and I will pay you. So the woman took the baby and nursed him. It had been a dangerous moment but now in one stroke not only is Moses safe but his mother is being paid to look after him! And all thanks to Miriam. Later, and this would be important too, (10) When the child grew older, she took him to Pharaoh's daughter and he became her son. She named him Moses, saying, I drew him out of the water.
We've spoken to you about how God's people were slaves and how they were redeemed. It all happened under Moses and the truth is that if it were not for Miriam there may never have been a Moses. If she'd panicked and either run away or confessed who the baby's mother was, things would have been very different. No doubt Moses would have survived but he would not have been brought up by his mother in those crucial early years. He might never have even known he was a Hebrew and so would not have become the saviour of his people that he did become. Obviously God gave her the words to say but Miriam was a bold and wise girl who'd learned well from her mother. Her secret, perhaps, was that she was seeking not only to help her little brother but she was looking too for a saviour. No doubt her mother had said to her about this child -may be he will be the one to save us from slavery, to lead us out of Egypt. If she did she was right.
Wouldn't you like to have been smart like that as a girl? Perhaps you were! How can children be taught to be like that? They need to be taught not to be afraid to speak up, no doubt, but they must learn not to blab out everything. What care needs to be taken when speaking especially to strangers. We inevitably think of that later Miriam – Mary the mother of Jesus. She too was the means of bringing a Saviour into the world and keeping him safe from harm. What an impact even quite young girls can have under God.

Bold Miriam 01

Miriam or Maryam was the name of the mother of the Lord Jesus and of several other women in the New Testament. We usually refer to these women in English as Mary. We keep the name Miriam for the Old Testament woman who is best known for being Moses and Aaron's older sister, the daughter of Amram and Jochebed from the tribe of Levi.
She is not mentioned in the New Testament and there are not many references to her in the Old. There we glimpse her once as a young girl, twice in later life and then at her death in the desert. That in itself is reminds us how quickly life passes and how insignificant even the lives of significant people are.
She is the subject of this adn we are using the title “Miriam - a bold woman”. I think that's as good a title as any. I want to say four things to under that heading. Before I do so I want to just set the scene by reminding you of the times in which Miriam lived. We can think of three phases.

1. Slavery. Miriam was born in Egypt. She grew up and indeed for a very large part of her life was a slave there. When the Israelites had gone down to Egypt hundreds of years before in Joseph's time, they had been welcome guests and they really prospered. Over the years things changed and a new Pharaoh came to power. Slowly but surely Israel's fortunes sank to the level first of second class citizens, then of slaves. It even became government policy to try and destroy them. It was eventually decreed that any new born Hebrew male was to be put to death. We do not know if it was ever done but that was certainly the policy. See the end of Exodus 1.

2. Redemption. The great hope of God's people was that God would rescue them as he had promised so long ago. At first this didn't seem to be happening but eventually after a long time God raised up Miriam's own brother Moses to lead the people out of Egypt. This exodus didn't come without a titanic struggle, however, and even when they finally escaped Egypt, Pharaoh and his army came running after them. Already humiliated in the 10 plagues culminating in the death of the first born throughout Egypt, Pharaoh and his army suffered one final and ignominious defeat in the cold waters of the Red Sea, the very waters that God had just safely brought his people through.

3. Glory. On the other side of the Red Sea God brought his people safely to Sinai, where he gave the people his holy law. The time in the desert was not easy and neither Moses, Aaron nor Miriam herself lived to see the Promised Land itself. However, she and they knew that was where the people of God were bound and where one day the Messiah would be born. Miriam did not receive the things promised. Like others she only saw them and welcomed them from a distance. Like all the Old Testament saints, she was woman of faith, a bold faith that we ought to know about and that we would be wise to copy.
So four snapshots of a bold woman – Miriam.
(To be continued)

12 Forgotten OT Prophets

1. Iddo the Seer had visions in connection with Jeroboam and wrote other things down
(2 Chr 9:29, 12:15, 13:22)
2. Ahijah the Shilonite who prophesied against Jeroboam (1 Kin 11:29-39; 14:1-18)
3. Shemaiah who prophesied to Rehoboam (2 Chr 11:2-4; 12:5-7, 15)
4. Azariah son of Oded who prophesied to Asa (2 Chr 15:1-8)
5. Hanani the Seer who also prophesied to Asa (2 Chr 16:7-10)
6. Micaiah, son of Imlah who prophesied to Ahab and Jehoshaphat (2 Chr 18:7-27)
7. Jehu son of Hanani who prophesied to Jehoshaphat (2 Chr 19:2, 3; 1 Kin 16:1-7)
8. Jahaziel son of Zechariah, a Levite and descendant of Asaph, who also prophesied to Jehoshaphat (2 Chr 20:14-17)
9. Eliezer son of Dodavahu of Mareshah who again prophesied against Jehoshaphat
(2 Chr 20:37)
10. Oded who prophesied in the time of Ahaz (2 Chr 28:9-11)
11. Huldah the Prophetess, the wife of Shallum son of Tokhath, who was approached by Hilkiah and others (2 Kin 22:14-20, 2 Chr 34:22-28)
12. Urijah son of Shemaiah killedin Jeremiah's time (Jer 26:20-23)

The Word Became Fresh

If you've read any Dale Ralph Davis (he has six little commentaries on Joshua-2 Kings) you'll need no persuading about his latest little book The Word Became Fresh. Living up to its bold title in every way, Davis here steps back and speaks mainly to fellow preachers on how to preach OT - something we all need help and encouragement with.
The result is an experience that really makes you want to preach as he moves deftly from one OT narrative to another. It's the combination of (lightly worn) scholarship, clear writing (slick but never too slick), a stunning gift for illustration and a wise and warm pastoral heart that makes this such a tour de force. One is left intellectually stimulated and challenged and emotionally stirred and warmed at the same time. Few books do that.
The nine chapters cover how we approach things, looking for quirks in the text, applying theology, how a passage is packaged, dealing with nasties, using the macroscope for the big picture, appropriation or application (but not like anything else you've read on the subject), centring in the right place and finally how to bring this altogether.
To whet you appetite here is the stand out opening of Chapter 3 (Theology)


Despair may have begun creeping over you as you saw the word ‘theology.’ Here’s the thick, heavy stuff, you say. But I don’t know what’s wrong with theology. It’s what we live for, isn’t it? In any case, I’m using the term here to refer to the theology of a biblical text, that is, what the text means to say about God, his ways and his works. Or, to put it a bit differently, I use the term to refer to the intended message of a biblical text. I do not want to discuss how one detects the intention of a text here — I touched on that via a few inadequate hints in chapter 1. Rather, I want to focus on a section of material (the ‘patriarchal’ narratives in Genesis) in which an initial, premier passage (Gen. 12:1-9) determines the meaning of so many of its individual passages. There are reasons for taking this approach: (1) it will allow us to stay within one block of textual material, while mining for the theology of texts; (2) it will illustrate how preceding biblical theology helps to interpret subsequent passages; and (3) I’m writing the book and should be allowed to do what I want.

More info: http://www.christianfocus.com/item/show/983/-