Author: Charlie Garrett

1 Peter 3:18

Charlie Garrett 1 Peter (Written)

Monday, 25 November 2019

For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, 1 Peter 3:18

Peter just stated that “it is better, if it is the will of God, to suffer for doing good than for doing evil.” To fully support this, he now demonstrates that the Lord set the premier example of the notion for us to see, perceive, and emulate. He does so by beginning with, “For Christ also suffered.”

The implication is that Christ did nothing wrong and yet He suffered. Even if someone simply read Peter’s words without understanding who Christ was, that person would say, “I have a concrete example of someone who suffered, and yet who did no wrong.” Further, the verb is aorist active. The action is past, and it is complete, never needing to be repeated, and yet its effects continue on for all time.

From there, Peter then explains why Christ suffered, but it brings in a theological point that cannot be missed. He says, “once for sins.”

If one considers what Peter has already said, that “Christ also suffered,” it becomes evident that Christ’s suffering is set in contrast to that of others, even Christians. A Christian may be jailed for his faith. He may be beaten for his faith, and he may even die for his faith, but his sufferings are not on a comparable level to what Christ did.

To suffer for sins is deserved. Sin is evil and therefore one who sins deserves the suffering that is meted out. However, because Peter is using Christ as the example for suffering without having done wrong, it then becomes immediately obvious that He suffered for the sins of another and not for Himself. The Greek word translated as “for” is peri. It signifies “all around,” and thus it means “concerning.”

This then follows through with what Paul says elsewhere, such as in 2 Corinthians 5:21 –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”

Christ’s suffering was a vicarious act. He did not sin, and yet he was made sin for us, as Peter says, “the just for the unjust.” The Greek contains no definite articles. It rather reads, “just for unjust.” This highlights the graphic nature of Christ’s work. There are two separate categories. Christ is in one category, while all others are in a separate category. Even the Christian who suffers does so in the same category as all others. And yet, Christ suffered on behalf of all.

The idea is that He became a sin offering to God on behalf of others. This concept is referred to throughout the epistles. It is noted in Romans, Galatians, Hebrews, & 1 John. For example, John says –

“And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.” 1 John 2:2

Further, Peter says that He did this “once.” This shows the full and complete nature of the act. It is explained by the author of Hebrews –

“For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; 25 not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another— 26 He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. 27 And as it is appointed for men to die once, but after this the judgment,  28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.” Hebrews 9:24-28

What Christ did was vicarious, it was one-time and for all time, and it was based on His just character which stands in opposition to all others’ unjust character. The same general thought is also repeated elsewhere in Hebrews, such as in verses 7:7 and 10:10. It is a main thought of the author there, and Peter exactingly follows through with the idea.

Understanding this, Peter then astonishingly says that it was “that He might to bring us to God.” The suffering of Christ has a purpose. It wasn’t just to die for someone else’s misdeeds. Others have done that, offering to die for what someone else has done. But Christ’s suffering had a greater purpose.

When someone dies for another, the life of one is allowed to continue. But that person will eventually die and will be separated from God because of his sins. The death that the other person died was simply to allow another’s life to continue without the immediate pain of physical death. But Christ’s death was to correct the spiritual death which all men already possess. This is seen in Paul’s words –

“But God, who is rich in mercy, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved).” Ephesians 2:4, 5

Man is already dead because of inherited sin. The disconnect exists, and it cannot be overcome by the death of another, because all have inherited Adam’s sin nature. However, Christ did not.

Therefore, Christ’s death was in contrast to the nature possessed by all others, that of one who is just for those who are unjust. In this act, and because He came from God and returned to God (see John 16:27, 28), He also brings to God those who come to Him. The disconnect, which came through Adam’s sin, is corrected and man is restored to God. Peter then says that this resulted from His, “being put to death in the flesh but made alive by the Spirit.”

It is important to see that the Greek contains no articles before “flesh,” and the article before “spirit” is lacking in many manuscripts. Here, the flesh is being placed in opposition to the spirit, and it is probably not speaking of the Holy Spirit.

Vincent’s Word Studies provides an analysis of what may be on Peter’s mind –

“The words connect themselves with the death-cry on the cross: ‘Father, into thy hands I commend my spirit.’ Huther observes, ‘Flesh is that side of the man’s being by which he belongs to earth, is therefore a creature of earth, and accordingly perishable like everything earthy. Spirit, on the other hand, is that side of his being according to which he belongs to a supernal sphere of being, and is therefore not merely a creature of earth, and is destined to an immortal existence.’ Thus, we must be careful and not understand spirit here of the Spirit of God, as distinguished from the flesh of Christ, but of the spiritual nature of Christ; ‘the higher spiritual nature which belonged to the integrity of his humanity’ (Cook).”

Charles Ellicott speaks in a similar manner concerning this –

“…the spirit, set free from the body, immediately receives new life, as it were, thereby. To purely spiritual realities it becomes alive in a manner which was impossible while it was united to the flesh. The new powers are exemplified in what follows immediately. So long as Christ, so long as any man, is alive in the flesh, he cannot hold converse with spirits as such; but the moment death severs flesh and spirit the spirit can deal with other spirits, which Christ proceeded forth with to do.”

Life application: Christ suffered for our sins. He took upon Himself the sins of the whole world though He was without sin. By trusting in this noble and glorious act, God “imputes” Christ’s righteousness to us, and our sin is transferred to Him at the cross.

We were separated from God by an infinitely wide chasm, but Jesus – being fully God and fully man – was able to remove that infinite gulf. As Man, He could take our sins from us; as God, He could place His hand on the Father and obtain forgiveness for us. He is the bridge which spans the divide.

What an absolutely glorious bargain! The Just one – Jesus our Lord – died for the unjust! We are now freed from the wages of sin and death through His precious blood. O God! How gloriously wonderful You are to deal with us in such a gracious manner. May our hearts never fail to praise You for the wonderful deeds You have wrought. Amen.

 

 

Numbers 33:50-56 (I Have Given You the Land to Possess)

Charlie Garrett Numbers (Written)

Numbers 33:50-56
I Have Given You the Land to Possess

In today’s passage, the people have the surety that they are entering Canaan. Verse 50 makes that perfectly clear. The Lord says, “When you have crossed the Jordan.” So there is no need to wonder if it will happen, it will.

However, no sooner does the Lord say this than He gives directions as to what should be done. That already seems a bit ominous. He has given them about seven jillion directions of things to do or not to do since they agreed to the covenant, and yet, they have consistently failed to do, or not do, those things which they were to not to, or to do.

The very fact that they have failed thus far calls into question their future in Canaan. History is often the best gauge of future performance. Further, the Lord tells them exactly what the consequences for failure will be.

Joseph Benson actually provides reasons for Israel to fail to do what they were supposed to do. He says, “Those of them whom ye suffer to remain in the land through your cowardice, slothfulness, or friendship toward them, shall be a great plague to you, and bring sore calamities upon you.”

Each of those can be a strong enticement for failure to comply. We are protective of self at times, even to the point of cowardice. It takes great reliance on our cause – whatever it may be – to step forward and face risk, even to the point of death.

As humans, we can be slothful in one area or another. As groups of people, we can be industrious in one way, and slothful in another. Often, it isn’t intentional. Rather, it can be cultural. In this way or that, we can slothfully fail to do what we should.

And friendship can be the greatest hindrance to doing what is right. That is seen in Scripture, and it is seen in our own lives. Few people have the moral grounding to go fully against any and all established friendships when it is the right thing to do.

Text Verse: “In that day ‘HOLINESS TO THE LORD’ shall be engraved on the bells of the horses. The pots in the Lord’s house shall be like the bowls before the altar. 21 Yes, every pot in Jerusalem and Judah shall be holiness to the Lord of hosts. Everyone who sacrifices shall come and take them and cook in them. In that day there shall no longer be a Canaanite in the house of the Lord of hosts.” Zechariah 14:20, 21

The Lord prophesied through Zechariah that a time was coming when Jerusalem would be the focus of the world’s attention, and that there would be no Canaanite in the house of the Lord of hosts. Why is that verse relevant to what we are looking at in our verses today?

One thing is for sure, the prophecies of Zechariah 14 have never been fulfilled in human history. Nor have many other prophesies been fulfilled which run throughout the Bible, a few of which we will see in our sermon today.

Unless you are adamant in being wrong about biblical theology, you must admit that these prophecies are to be taken literally, and that they point not to the church, but to Israel.

And, unless you want to continue being wrong by stating that the church has replaced Israel, you must admit that the reemergence of Israel in the modern world must have some prophetic significance which must be a part of what those verses are prophesying.

What is to be taken as an axiom in theology is that one plus one will always equal two. Prophecies about Israel will be fulfilled by Israel. That much is certain. So let’s stick to what is rational and look at things from that perspective. And… let’s get into the sermon. What is presented here is another marvelous part of His superior word. And so, let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. An Introductory Thought

This short passage is a transitional one between the record of the wilderness wanderings which preceded it, and the preparation for the division of land which will be seen in the coming chapter. There, the boundaries of the land will be stated, and the names of the leaders who are appointed to divide the land will be named.

Everything is being prepared for Israel, in advance of their entry into the land, but it is being done by the Lord through Moses. One can see a glimpse of salvation for the believer in how this is laid out, using Moses the man as typical of the law itself.

To understand this, we must first review what the purpose of the law was. Only then can we understand the symbolism of what is being relayed to us by the Lord now speaking to Moses about the inheritance.

The Lord gave the law to Israel. The law was intended to act as a means of bringing life to man. This was explicitly stated in Leviticus 18 –

“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5

Life could come through the law. However, the Lord said to them that this would only come about if one did the things found in His statutes and His judgments. As it says, “if a man does.”

As we saw when we were in that passage and that particular verse from Leviticus, it was given based on the holiness of God. The central theme of Leviticus, and thus the central theme of the giving of the law itself, is found in Leviticus 11:44. There it said, “…you shall be holy; for I am holy.”

It is a theme that Peter picked up on for those in Christ in 1 Peter 1:15 & 16. There he quoted Leviticus exactly. Holiness is the expectation of man in the presence of God. However, how is that obtained?

For those under law, the answer is found in doing the things of the law, as explained in Leviticus 18:5. That verse contains the main logical reason for man to be holy, and the promised outcome for him walking in holiness. In doing so, he would live.

Leviticus 18:5 is such an important verse, that it is incorporated into the thought of Genesis 2 & 3, and it is substantially repeated several times in both the Old and New Testaments. In Genesis 2, the Lord gave a command which promised death if disobeyed. The implication then is that life would result through obedience –

And the Lord God commanded the man, saying, “Of every tree of the garden you may freely eat; 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” Genesis 2:16, 17

However, in Genesis 3, because man disobeyed the law given by the Lord, access to the tree of life, by which man could live forever, was denied, and death entered the world.

But in Leviticus, the Lord made a promise that through obedience to His law, the man shall live. As we saw at that time, many scholars simply pass this off as meaning living happily or possessing a higher life, or something like that.

But this was not at all what the Lord was saying. Rather, it is a promise that if a man keeps the requirements of the law, he will live and not die. Consequently, and on the flip side, if one does not keep the requirements of the law, he will die and not live.

The Lord dwelt among Israel. Access to Him at the tabernacle, and later at the temple, was restricted because of man’s sin-nature. But it was also restricted because of the law itself. Without meeting the law’s precepts, there could be no access.

However, in fulfillment of the law, access would naturally be granted once again. It could not be otherwise. The law was given to give life. If life is promised, then it must be granted.

If one doesn’t die, then he continues to live. If he lives forever, then he has eternal life. This is the implication of the words of Leviticus 18:5, and that thought, as we saw then, was solidified by the use of a definite article in front of the word “man.”

Leviticus 18:5 doesn’t say “if a man does.” It says, “if the man does.” During that sermon, I asked you to correct your Bible so you would see this on your next journey through Leviticus. Thus, that verse looks forward to Christ – The Man who, in fact, did keep the ordinances and judgments of Yehovah, and thus He is the Possessor of eternal life.

This is exactingly explained in the book of Romans and elsewhere in the New Testament as well. Christ fulfilled the law, and thus the law is fulfilled. In Him, life is granted.

Leviticus 18:5 is so important that Nehemiah 9:29 refers to it after the people’s return from the punishment of exile. Ezekiel 20 then repeats it three times to show that failure to keep the Lord’s law is what resulted in that punishment.

In the New Testament, Paul then cites this same verse twice, in Romans 10:5, and in Galatians 3:12 to show that Christ, who fulfilled the Law of Moses, is the end of the law for righteousness to everyone who believes in Him.

It is faith in His completion of this law which grants eternal life. He did the work; we must do the believing. This, then, explains the thirty-eight years of wilderness wandering.

That was given, as was clearly seen in the earlier Numbers sermons, as a type or picture of the punishment of Israel rejecting Christ Jesus. Israel failed to do the believing, and they were punished for it, exactly as the Lord, through the law, said time and again would occur.

And so what does that have to do with the Lord now instructing Moses on what lies ahead in this passage? It is, as I said a few minutes ago, a transitional passage between the stops of Israel since leaving Sinai, and the appointment of the boundaries of the land, and the naming of the people who would divide it.

Israel was redeemed, Israel received the law, the law pointed to Christ, and Israel rejected Christ. Because of that, they went into the punishment of exile. Now, they are on the border of the land of inheritance with Moses being instructed on the layout and division of it.

It is Moses, representative of the law, who is given the instruction. And yet, Moses will not enter into the inheritance. The law has no part in the inheritance, except for the completion of it.

The man who does the things of the law will live. Christ accomplished the things of the law, and He lives. Thus, He is the embodiment of the law. Moses, standing representative of the law will die outside of the inheritance, in the land of Moab.

Christ did not die in heaven. Rather, He died outside of that inheritance in this fallen world. When He died, the law died with Him because it is fulfilled in Him. Further, His death was not for His sin under the law, but ours. Therefore, in Him is life, not death. Our sin for transgressions of the law dies in Him, and life is granted to us in exchange.

For Israel of today, the inheritance is yet ahead, but this is what this is picturing. They can either die under the law, represented by Moses dying outside of Canaan, or they can die in Christ, represented by the entering of the promise.

This is what this short transitional set of verses is anticipating. An inheritance awaits. However, the typology ends there with that thought in some respects. Once Israel actually crosses the Jordan, they will again be used to show countless examples of the spiritual battle which is being waged, the futility of life under the law, the hope of Messiah to come, and so on.

Each passage of a section builds up to a completion, and then the stories begin again, just as was seen in the many stories of Genesis. For now, the main lesson for us to remember – and it is one which has been repeated uncounted times already – is that we cannot obtain the inheritance through the law. Only Christ could do that.

For us, the inheritance is obtained through THE MAN who did the things of the law. If we step back from that premise and to the law itself, we only bring ourselves condemnation because – as we have seen – the man who does the things of the law will live by them, and we cannot do the things of the law.

What is it that will bring me life?
What thing must I do to be right with my God?
What will end this enmity and strife?
How shall I conduct my affairs on this path I trod?

Shall I stand before God and boast in what I have done?
Shall I rely on my deeds accomplished under the law?
Shall I reject the perfection of His Son?
Am I able to stand on my own, without spot or flaw?

Not on a bet would I so determine to do!
A single misdeed and I would be done in
I will trust in the work of the Lord, holy and true
Only through Him will I be freed from the penalty of sin

Thanks be to God for Christ Jesus my Lord
Only in Him will I to the judgment seat step forward

II. Instructions Concerning the Conquest (verses 50-56)

50 Now the Lord spoke to Moses in the plains of Moab by the Jordan, across from Jericho, saying,

The picture is the same as has been seen several times already, even just last week as we closed that passage. Moses represents the law, of whom Christ is the embodiment. Moab means “From Father.” It is Christ who is From Father and who has been given the law as His responsibility to live out.

The Jordan, or “Descender” is typical of Christ who descended to accomplish His work in order to bring the people into their inheritance. Jericho, or Place of Fragrance, is typical of that step into a return to paradise because of Christ. As Paul says –

“Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. 15 For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. 16 To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things?” 2 Corinthians 2:14-16

These are the types which the narrative anticipates in Christ and in His work.

There is also the reality of the passage which originally took place. Israel is, within a very short span, going to enter into Canaan. Once over the Jordan, the land must be subdued, those things which are unholy must be destroyed, the land must be divided among the tribes, and the people must be made aware of the penalties for not living holy in the presence of the holy God, who is the Lord.

A brief review of these principles will now be laid out, and then each will be further explained, detailed, or revealed in the short span of a few weeks before Moses dies.

For now, it is interesting to note that the general sentiment found in this verse is repeated again in Numbers 35:1 and it is also used to close out the book of Numbers at the very end of Chapter 36.

In other words, the substance of Numbers 33:50 through Numbers 36:13 forms its own unique addition to the body of law found in the books of Moses and which are a part of the law itself. It is that which is spoken of at their very last stopping point before entering the inheritance, and yet it is separate from the book of Deuteronomy which will also be put forth in this same spot.

This final section of Numbers is then subdivided into Numbers 33:50 through the end of Chapter 34, and then from Numbers 35:1 until the end of Chapter 36, which closes out the book.

51 “Speak to the children of Israel, and say to them:

This is what the Lord is said to have spoken to Moses in the previous verse. He is to “Speak to the children of Israel.” This is not merely something for the priests, but rather for all of the people.

As Israel is a group of people who are descended from a man, Jacob who is Israel, the words are spoken to all of his sons, meaning the twelve tribes, and all who descend from them.

The expectation is that what will be directed will be accomplished within a certain amount of time, but if it fails to be accomplished, that which is left undone will result in problems not specifically for this generation, but for all generations to follow.

Thus, the idea of speaking to the children of Israel here means the people now and at all times ahead. A matter left unattended to can be and must be corrected later, or it will continue to be a festering wound for the people. This will be seen in the words to Moses as the Lord continues.

That is a good lesson for us, even now. The Lord has spoken to the world through His word. He has also spoken to His church directly through His word. A matter which is left unattended to, or which is in violation of His word, is guaranteed to result in a wound.

The only way to heal such a wound is to correct what caused it, and what has caused it to continue and grow, which was a violation of His word in the first place. Faulty doctrine is such a violation. The church will suffer from it, just as Israel suffered from violations of the law of the Lord.

The only courses that will result are continued expansions of the trouble if left uncorrected, eventually leading to rejection by the Lord, or a correction of the problem and returning to what is expected by Him. This is why Moses is told to speak to the children of Israel. Everyone is to be aware because the matter will, eventually, affect all. And, the instructions are for…

51 (con’t) ‘When you have crossed the Jordan into the land of Canaan,

At other times, the Lord spoke in general terms concerning entry into the land, such as in Leviticus 23:10 –

“Speak to the children of Israel, and say to them: ‘When you come into the land which I give to you, and reap its harvest, then you shall bring a sheaf of the firstfruits of your harvest to the priest.’” Leviticus 23:10

Now, the word from the Lord is that this general time spoken of before has arrived. With a simple crossing of the Jordan, the hope of the people will be realized. The imagery of Christ for the Christian is obvious. When we cross over Christ, meaning passing through what He has done for us, the journey home is complete. It may not be realized actually, but it is a done deal.

For Israel, Canaan is the anticipated inheritance. It is also the anticipated place of rest. Once they have entered the land, the people must act in accord with the word or the inheritance will be marred, and the rest will not be achieved. The question is then, how will this be achieved? The beginning to that answer is…

52 then you shall drive out all the inhabitants of the land from before you,

The verb for “drive out” here is yarash. It speaks of occupying as a possession. In essence, “you shall dispossess them from the land before you.” The meaning of this is explained more fully in Deuteronomy –

“When the Lord your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you, 2 and when the Lord your God delivers them over to you, you shall conquer them and utterly destroy them. You shall make no covenant with them nor show mercy to them.” Deuteronomy 7:1, 2

To “drive out all the inhabitants” then means nothing less than destroying them. If they simply drove them out physically, they could regroup and attempt to retake the land they had been disinherited from.

Or, they could make an alliance with another nation and come back to destroy Israel. The remedy was not driving out physically, but driving out through extermination. Further, they were to…

52 (con’t) destroy all their engraved stones,

Here is a word which has only been seen once so far, maskith, or imagination. It is derived sekvi which speaks of the mind, and thus it refers to the imaginations of the mind in forming an image.

The NKJV wrongly says, “engraved stones.” Here, it is a single word signifying imagery of any type, not merely stone. Because this is dealing with the mind, it may be that it is some type of image used as a talisman or that which is intended to influence a person as in divination or the like. Using this same word in Leviticus 26:1, it said –

“You shall not make idols for yourselves; neither a carved image nor a sacred pillar shall you rear up for yourselves; nor shall you set up an engraved stone in your land, to bow down to it; for I am the Lord your God.” Leviticus 26:1

As can be seen, it is some type of imagery which could be bowed down to in idolatry. Therefore, any such imagery was to be destroyed. To have such images could, and would, inevitably lead the people to idolatry and/or sorcery. Further, they were told to…

52 (con’t) destroy all their molded images,

v’eth kal tsalme masekotam t’abedu – “and all images their molten you shall destroy.” Here, the word tselem speaks of an image of something else. The second word, masekah, speaks of that which is poured out, thus signifying molten. It is something cast into a shape which represents something else, like a Buddha, or a lion, or whatever. These were to be destroyed. Further…

52 (con’t) and demolish all their high places;

v’eth kal bamotam tashmidu – “and all high places desolate.” The word is shamad, which comes from a root signifying desolation. Thus it means to destroy until erased. The high places refer to places of worship which are on hilltops, mountains, and the like.

The idea is that the person goes up in order to bring himself closer to his god. This is contrary to the concept found in Scripture where God condescends to descend to His people. To elevate oneself through going to a high place signifies several things. First, it means that a person feels worthy enough to get closer to his god. Therefore, pride is involved.

Secondly, it means that the person has labored on his own to ascend to his god. Thus, personal works are involved in his communing with his deity. That obviously bears undertones of pride as well.

Thirdly, it denies the omnipresence of God because if God is truly God, He is everywhere. The symbolism of God descending, or “coming down to man,” is that of meeting man on his level, but it doesn’t actually mean that God is not omnipresent. But to go to a high place would give the mind that impression.

This offensive practice was never eradicated by Israel, even during the administration of Samuel, who is said to have gone to the high places to sacrifice, nor at the time of Solomon, who is said to have gone “to the high place that was in Gibeon” to meet with the Lord.

However, at times, kings of Judah such as Asa, Jehoshaphat, Hezekiah, and Josiah were noted as having obediently followed the Lord and destroyed these idolatrous places of worship. Unfortunately, as soon as a new king reigned, the people would go right back to their practices, sometimes even being spurred on by the king himself. In fact, of king Ahaz, it says –

“For he walked in the ways of the kings of Israel, and made molded images for the Baals. 3 He burned incense in the Valley of the Son of Hinnom, and burned his children in the fire, according to the abominations of the nations whom the Lord had cast out before the children of Israel. 4 And he sacrificed and burned incense on the high places, on the hills, and under every green tree.” 2 Chronicles 28:2-4

Later, similar words were spoken concerning Manasseh. So wicked had he become that there was finally no remedy. Even after the good king, Josiah, brought great reforms to the land, the Lord’s anger was too hot, and so He spoke forth His words of doom –

“Nevertheless the Lord did not turn from the fierceness of His great wrath, with which His anger was aroused against Judah, because of all the provocations with which Manasseh had provoked Him. 27 And the Lord said, “I will also remove Judah from My sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, ‘My name shall be there.’” 2 Kings 23:26, 27

The law was agreed to, the people were warned, and eventually there was no remedy left. Though Israel always revered Moses as their great lawgiver, they failed to revere the Lord who is the true Source of that law, and they failed to heed the words of law which came through Moses.

Indeed, the fickled state of Israel is mirrored in our own hearts, lives, and churches as well. For many, there will not be a happy end to their walk, all because of idolatry of the heart and of the mind, and because of a failing to simply put self aside and trust in Jesus. For now, the Lord continues His instruction to Moses…

53 you shall dispossess the inhabitants of the land and dwell in it, for I have given you the land to possess.

The same word, yarash, that was used in verse 52 is used twice in this verse. There is a dispossessing of the inhabitants, and then there is the possessing by Israel. And this possession is based on an inheritance…

54 And you shall divide the land by lot as an inheritance among your families; to the larger you shall give a larger inheritance, and to the smaller you shall give a smaller inheritance; there everyone’s inheritance shall be whatever falls to him by lot. You shall inherit according to the tribes of your fathers.

These words here are similar to words found in Numbers 26 –

“Then the Lord spoke to Moses, saying: 53 ‘To these the land shall be divided as an inheritance, according to the number of names. 54 To a large tribe you shall give a larger inheritance, and to a small tribe you shall give a smaller inheritance. Each shall be given its inheritance according to those who were numbered of them. 55 But the land shall be divided by lot; they shall inherit according to the names of the tribes of their fathers. 56 According to the lot their inheritance shall be divided between the larger and the smaller.’” Numbers 26:52-56

What is obvious is that this inheritance is not by size of tribe. In Numbers 26, the NKJV inserted the word “tribe” twice by saying, “To a larger tribe you shall give,” and “to a small tribe you shall give.” That is, as we saw then, wholly incorrect.

As it says in this verse now, “And you shall divide the land by lot as an inheritance among your families.” It is not by tribe, but by family that the size of the inheritance is made. The tribe’s inheritance is not based on its given size, but rather it is based upon the lot.

As it says, “…everyone’s inheritance shall be whatever falls to him by lot. You shall inherit according to the tribes of your fathers.” The Lord, through the lot, determined where each tribe would be situated. The division of that tribal land was to then be divided by size according to the family within the tribe.

This was the whole purpose of the second census which was conducted based on family. The importance of this was that by the Lord choosing where the tribes would be located, the prophecies which had already been spoken concerning Judah and other tribes would be fulfilled.

What happened within the tribal land was of less consequence than the actual location of the tribal land itself. Regardless of location, though, the importance of clearing the land – and the reason for it – is again stated and expanded on…

55 But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell.

This is a solemn and dire warning to Israel. It is not a maybe. Nor is it something tolerable but which could be ignored. Rather, it is a surety, and it is something that would constantly afflict and torment Israel, if they failed to heed.

The consequences for not dispossessing all of the people of the land are threefold. The first is that they would be l’sikem b’enekhem, or something which affects the eyes.

The word here is sek, and it is only found here in the Bible. It is believed to come from the word sakak, meaning a covering. How that can be then translated as a thorn, as most translations say, is difficult to justify.

The NKJV steps out and says “irritants.” That probably comes closer to the meaning. It probably signifies something that causes the eyes to be covered over like getting pepper-sprayed, and so it is a constant irritant. But even more, it would keep the people from seeing what is right, and what was harmful. Thus, they would be people without discernment.

The second consequence is that they would be v’litsninim b’sidekhem – “and thorns in your sides.” This word, tsanin, is more certain. It is a thorn. It is only seen twice. The second time, interestingly, it is speaking of being a thorn in the eyes, showing that the first word is something other than a thorn –

“But they shall be snares and traps to you, and scourges on your sides and thorns in your eyes, until you perish from this good land which the Lord your God has given you.” Joshua 23:13

The idea here is that no matter which way one turns, there will be the discomfort of sharp pains. Thus, there would be the constant spiritual needling of these people which would rob Israel of her ability to rightly pursue the Lord.

The third consequence is that “they shall harass you in the land where you dwell.” It is the same word which was used concerning the treatment of the Midianites when they troubled Israel, pulling them into physical and spiritual harlotry.

The harassing spoken of here would be both literal and spiritual. The word gives the sense of besieging. Thus Israel would be besieged by the very people they were to dispossess. Of these three consequences, Jamieson-Fausset-Brown wrongly states –

“This earnest admonition given to the Israelites in their peculiar circumstances conveys a salutary lesson to us to allow no lurking habits of sin to remain in us. That spiritual enemy must be eradicated from our nature; otherwise it will be ruinous to our present peace and future salvation.”

This is a poor analogy. They are equating collective Israel to us individually, which is not incorrect, but then they make the error of saying that what happened to Israel can be equated to a ruining of our own salvation.

People may argue over whether a believer can lose his salvation or not (which he cannot), but the analogy is still faulty because God has never forsaken Israel. If Israel is to be equated to the individual in Christ, which is acceptable and correct, the obvious conclusion is that the individual cannot lose his salvation – quite the opposite of their analysis.

What this can be equated to, is the state of individual churches which fail to deal with sin in their congregations. Eventually, judgment will come, and the church will have its lampstand removed. Regardless of that, for Israel, the words have been spoken, and they will assuredly come to pass.

Zechariah was a post-exilic prophet. What that verse implied is that the Canaanites remained in the land throughout the years of Israel prior to their exile, and they continued on in the land after the return of the exiles. This is even seen in Matthew 15:22 where he notes “a woman of Canaan” being in the region of Tyre and Sidon.

The Canaanites picture those who bring others into subjection, and thus false teachers who subject their people to false doctrines. What is seen of the inhabitants of Canaan troubling Israel in a physical way is directly equated to how false teachers brought Israel, and indeed many in the church, into spiritual bondage.

The promise of Zechariah 14 is that someday this will no longer be the case in Israel. They will be subject to the Lord, who is Jesus the Messiah.

The sad part for Israel here is that they had already seen the truth of what the Lord promises will occur when they were joined to Baal of Peor, and when they failed to eradicate the Midianites as expected. They were given advanced lessons in the consequences of their actions, and they failed to pay heed and learn. In their failing, the Lord finishes with this solemn promise…

*56 (fin) Moreover it shall be that I will do to you as I thought to do to them.’”

The chapter ends with the introduction of a new word, damah, or to be like. The Lord told Israel to dispossess the inhabitants of the land. This can then only be taken in one way. In failing to do so, and in being overcome by those they should have overcome, the Lord would make a comparative exchange and, instead, dispossess Israel.

And what this means, without holding back for the sake of political correctness, is that Israel’s two exiles, and the punishment they received before and during those exiles, were wholly self-inflicted wounds.

What occurred to them could have been avoided. But they were selected to be the example for the world to see. The law can save no one through his own futile attempts to live by it. Rather, the law can save anyone when his trust is in Christ who fulfilled it in his stead.

Israel was told to cross over the Jordan and to do certain things in order to be secure and free from harm, but they missed the typology of what the Jordan, or the Descender, anticipated. When they crossed over, it was in anticipation of entering their inherited rest. However, the book of Hebrews, quoting the 95th Psalm, says of the wilderness generation, “They shall not enter My rest.” The psalmist then says later in the psalm, “Today, if you will hear His voice.” Understanding that the psalmist lived long after Israel crossed the Jordan, the author of Hebrews then says –

“For if Joshua had given them rest, then He would not afterward have spoken of another day.” Hebrew 4:8

The only logical conclusion, which is explained fully by the author of Hebrews, is that Joshua did not bring them into their rest, and that he was only used as a type of Christ to come. When Israel rejected Christ, they made the same pattern as when Israel rejected the Lord after leaving Sinai when they refused to enter Canaan.

The point of the author’s words, and indeed the point of Israel’s existence as the people called by God, is to demonstrate – without a doubt – that the law cannot save anyone apart from Christ, and that all need Christ, even Israel – collectively and individually.

And how can we know that this is correct? All we need to do is look at what the typology has brought us to. Israel was in the wilderness under punishment wandering for the past 40 years prior to crossing the Jordan. That clearly pointed to Israel’s punishment and exile for the past 2000 years.

At the end of the exile, there will be a great battle which will then usher in the time of the millennium. A time when Christ will physically rule from Jerusalem for 1000 years. But what does it say about the people of the land at that time? Not that Israel is to dispossess them. Rather, Ezekiel prophesies about it –

“Thus you shall divide this land among yourselves according to the tribes of Israel. 22 It shall be that you will divide it by lot as an inheritance for yourselves, and for the strangers who dwell among you and who bear children among you. They shall be to you as native-born among the children of Israel; they shall have an inheritance with you among the tribes of Israel. 23 And it shall be that in whatever tribe the stranger dwells, there you shall give him his inheritance,” says the Lord God.” Ezekiel 47:21-23

The time of rest will be realized for this long wayward people, and that rest will include any who are there to dwell with them in the land. Both Jew and Gentile have been given, and continue to be offered, the same salvation. Someday, Israel will see this and reach out for what they have missed for so long.

God’s promised rest is what Israel anticipated, it is what they failed to obtain, and it is what is now realized in Christ Jesus. Hebrews says, “For we who have believed do enter that rest.” Have you called on Jesus? Have you entered into the rest promised by God? If not, today would be a great day for you to do so.

The fulfillment of the ages is coming quickly, and the time for the world, as it is now being run, is rapidly coming to a close. Be sure that you are ready for the day when things change, and God comes for His people and then judges the world in righteousness.

Closing Verse: “And there shall no longer be a pricking brier or a painful thorn for the house of Israel from among all who are around them, who despise them. Then they shall know that I am the Lord God.” Ezekiel 28:24

Next Week: Numbers 34:1-29 Is it the same as heaven? No, not a chance… (The Earthly Inheritance) (67th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

I Have Given You the Land to Possess

Now the Lord spoke to Moses in the plains of Moab
By the Jordan, across from Jericho, saying
“Speak to the children of Israel, and say to them:
‘When you have crossed the Jordan into the land of Canaan
———-as I am now relaying

Then you shall drive out all the inhabitants
Of the land from before you
Destroy all their engraved stones, destroy all their molded images
And demolish all their high places too

You shall dispossess the inhabitants of the land and dwell in it
For I have given you the land to possess
And you shall divide the land by lot as an inheritance
———-among your families
As to you I now address

To the larger you shall give a larger inheritance
And to the smaller you shall give a smaller inheritance
———-so shall it be
There everyone’s inheritance shall be whatever falls to him by lot
You shall inherit according to the tribes of your fathers
———-as directed by Me

But if you do not drive out the inhabitants
Of the land from before you
Then it shall be that those whom you let remain
Shall be irritants in your eyes and thorns in your sides, it is true

And they shall harass you in the land where you dwell
Moreover it shall be that I will do to you
———-as I thought to do to them, so to you I now tell

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so, be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

50 Now the Lord spoke to Moses in the plains of Moab by the Jordan, across from Jericho, saying, 51 “Speak to the children of Israel, and say to them: ‘When you have crossed the Jordan into the land of Canaan, 52 then you shall drive out all the inhabitants of the land from before you, destroy all their engraved stones, destroy all their molded images, and demolish all their high places; 53 you shall dispossess the inhabitants of the land and dwell in it, for I have given you the land to possess. 54 And you shall divide the land by lot as an inheritance among your families; to the larger you shall give a larger inheritance, and to the smaller you shall give a smaller inheritance; there everyone’s inheritance shall be whatever falls to him by lot. You shall inherit according to the tribes of your fathers. 55 But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell. 56 Moreover it shall be that I will do to you as I thought to do to them.’”

1 Peter 3:17

Charlie Garrett 1 Peter (Written)

Sunday, 24 November 2019

For it is better, if it is the will of God, to suffer for doing good than for doing evil. 1 Peter 3:17

Peter has been speaking of the Christian maintaining proper conduct and a proper witness and testimony, even if it involves suffering wrongly in the process, such as being defamed as an evildoer, even if such is not the case. He now expands on that by saying, “For it is better, if it is the will of God.” The Greek actually has a play on the word “will” in it, literally reading, “if the will of God should will it.”

The idea here is an emphatic one. If it is the will of God that wills something, regardless as to how we perceive it from our finite ability to grasp all that is involved, it is the preferable thing to occur. In the case of suffering, Peter continues with, “to suffer for doing good than for doing evil.”

One can see that suffering for doing evil is to be the expectation that is in accord with the will of God. Peter is conveying that as a certainty. However, there are times that suffering is God’s will for those who do good.

The two are set in contrast. For doing evil, suffering is an appropriate thing to occur, and it is expressed by the will of God. However, for doing good and suffering, it is a higher expression when it occurs because of the will of God. Hence, Peter says that is “better.” HELPS Word Studies says that it is “‘better’ after exerting the power needed to ‘plant down God’s flag of victory.’”

God has a plan, and suffering is a part of that plan, even when the person who is suffering did good and not evil. There are examples of this throughout Scripture. Abel suffered after doing good. Joseph suffered without having done any wrong. He followed his father’s words, did what was proper, and suffered for it. In 2 Chronicles 24, Zechariah the priest suffered for doing what is right.

Such instances started at the very beginning, and they continued right up until the coming of Christ, who only did what was good, right and proper. And yet, He suffered. But it was the will of God that He did so (Isaiah 53:10), and it served God’s will for it to come about. But such things also served God’s purposes within the stream of redemptive history.

After the coming of Christ, these things did not cease. Stephen, the first martyr, found this out. The apostles each suffered for doing good. And since then, God’s people have suffered greatly for doing good, but these instances serve their proper purpose within God’s will for a greater cause.

Life application: No one in his right mind wants to suffer. There are times in the history of the church, however, that people have actively gone out looking for martyrdom thinking that they will receive a greater reward for it. This kind of thinking may reflect a lack of vitamins in the diet, but it doesn’t represent anything the Bible teaches.

Having said that, if suffering, reviling, or even martyrdom comes, we can expect a blessing from God. This is confirmed by Jesus’ words, as well as elsewhere in the New Testament. The only hindrance to receiving such treatment is timidity on our part. We can’t expect to suffer for doing what is right if we don’t put ourselves in the position where we could possibly face the suffering.

How easy it is to stay in our comfort zone and live in ease and security, but how much more notable it is to pursue and excel in that which is difficult. Do you ever take time to consider the faithful Christians in every country of the world, sent from their homes and families in order to teach, preach, and translate the word of God? Some of them will never return home, but they have found a greater calling in this life than Sunday afternoon football followed by a week of work that anticipates more Sunday afternoon football.

And one doesn’t have to travel to distant lands to step into places of difficulty. Most towns and cities have places that need to hear the gospel and where one can also expect reviling and possibly suffering. But this is where the gospel meets the heart, and this is where miracles can still happen. Don’t be afraid to step out and proclaim Christ. Your eternity is secure, so fear not – what can man do to you?

Lord, give us hearts and desires to see Your message spread – in whatever place it needs to be proclaimed. Let us not be timid or fearful of the reviling of man, but rather let us proudly stand in defense of Your word. May our lives be a testament to Your faithfulness in this world. Amen.

 

 

 

1 Peter 3:16

Charlie Garrett 1 Peter (Written)

Saturday, 23 November 2019

…having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. 1 Peter 3:16

In the previous verse, Peter admonished his audience to “always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.” He now expands upon that with the words, “having a good conscience.”

The word translated as “conscience” is seen thirty times. Peter has used it once in verse 2:19. He uses it here now, and he will use it just one more time in verse 3:21.

The use of it now is because having a good conscience is an absolute necessity when giving a defense for one’s faith. It would be logically inconsistent for a person to give a defense for the gospel message while living hypocritically. It is certain that all, including the most saintly people we know, harbor dark thoughts and – at times – conduct themselves in a manner others might find inappropriate. However, the goal and aim of all apologists is to live in the same right manner which is in accord with the gospel they proclaim and defend. Thus, they will have a good conscience.

Peter then explains the particular reason for this necessity beginning with, “that when they defame you as evildoers.” Here, Peter assumes that such will be the case. There is no “if” in his thought. People who proclaim the gospel, and those who defend that same glorious message, will be defamed as evildoers.

And time has borne this out. Throughout history, those who defend the gospel have been accused of evil doing. This has even been (and continues to be) the case by those who are supposedly Christian. During the Reformation, those who defended the truth of Scripture were persecuted and even martyred for their stand. And the main foe for them was the Roman Catholic Church. The dark dealings of that devilish den continues to this day, and their accusations against true Christians are brought up from time to time – calling them the evildoers!

However, by maintaining a good conscience, Peter says that “those who revile your good conduct in Christ may be ashamed.” The word Peter uses, and which is translated as “revile,” is found only here and in Luke 6:28. It signifies “to intimidate by using threats and false accusations ‘tailor-made’ to the situation, i.e. under-handed tactics ‘customized’ to smear someone’s reputation” (HELPS Word Studies).

When such reviling occurs, and without any true basis for it, they will eventually be ashamed of what they have done. This can go one of two ways. They could be ashamed of their own conduct, repent of it, and accept the truth of the gospel defense. This would obviously be the minority. Most people who revile the truth of the gospel will revile its defenders as well. Even after a sound defense, they will simply double down on their hatred of the truth.

The second way they will be ashamed is at the judgment.  The word translated as “they shall be ashamed” is found thirteen times. Once it is used by Luke, twice by Peter, and ten times by Paul. Paul, citing Isaiah 28:6, says that those who put their trust in the Lord will not be ashamed. Peter used that same verse in 1 Peter 2:6. It is the sure hope of a future approval from the Lord. Likewise, those who reject the Lord and His gospel have the surety of shame coming their way. The very people that they accuse of evildoing will stand approved, and they will stand condemned.

Life application: Peter’s words of this verse may be as hard for a faithful Christian to fulfill as any verse in the Bible. The vast majority of times, those who defame us won’t care diddly and will go on persecuting. However, the faithful testimony of Christian witnesses under persecution is a strong sermon to those who see it. Many people throughout the ages have seen the faithfulness of those being persecuted, and have repented of their accusations, coming to Christ in humility and remorse.

To remind yourself of the call to which we have been called, do a general image search on “Christian persecution.” Or, you can visit the Voice of the Martyrs website. There you will see the truth of Islamic, communist, and even socially liberal people as they mistreat Christians because of their faith. The tide is turning to this type of treatment even in America. When it comes, be set in your mind to have a good conscience towards those who defame you for Christ’s sake.

Lord, we sure don’t look with joy at the prospect of reviling, torture, or death for Your sake. We can certainly admit this freely. But Lord, should this day come for us, please give us the courage and soundness of mind to respond in a manner worthy of the most honorable title of Christian. To Your glory, may this be the result of our testimony and witness. Amen.

 

 

 

 

 

1 Peter 3:15

Charlie Garrett 1 Peter (Written)

Friday, 22 November 2019

But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; 1 Peter 3:15

In 1 Peter 2:8, Peter cited Isaiah 8:14. He now returns to Isaiah 8 to quote it again. This time, it is Isaiah 8:13 –

“The Lord of hosts, Him you shall hallow;
Let Him be your fear,
And let Him be your dread.”

Peter, referring to that verse in Isaiah, says, “But sanctify the Lord God in your hearts.” There is a difference between source texts here. Some say, “But in your hearts sanctify the Christ as Lord.” One can debate which text is better, but it is of note that if this is the true rendering, Peter is equating Christ Jesus as Yehovah Sabaoth, or “the Lord of hosts.”

Despite the disparity, the idea is that we are to sanctify the Lord God (or the Christ) in our hearts. The phrasing used here is unique in the New Testament. Charles Ellicott says it means “to recognise, in word and deed, His full holiness, and therefore to treat Him with due awe.” Such recognition is to be “in your hearts.” In other words, it is to always be in our thoughts, and we are to reason out the glory of God and consider it in all we say and do.

In that state, we will be mentally prepared to then follow through with his next exhortation, which is that we are to “always be ready to give a defense.” The Greek word is apologia, an apology. However, it does not mean to apologize, as in “I’m sorry.” Rather, it signifies a defense, or a reasoned argument, concerning the evidences for our faith in Christ.

In an ancient court, the term meant a legal defense. This is what Peter is now stating we are to do. We are to be ready to make a case, as if a defender of the faith, “to everyone who asks you a reason.”

In other words, there should never be a time when the believer in Christ is not prepared to answer. Whether he is asked by a small child or by the President of the United States. In sanctifying the Lord in our hearts, we will always have Him in mind, and we will be able to readily explain the substance of our faith. This is because they will want to know the “reason for the hope that is in you.”

What is constantly on the mind is what will show forth in the person. When one is sanctifying the Lord in his heart, he will exude thoughts of the Lord in his daily walk. People will see something different about him and want to know what the reason for his remarkable character is. This is the intent of always contemplating what the Lord has done, and the glory of Him who has done it.

The hope in the believer is to radiate out of him in order to then continue to sanctify the Lord in an external manner. From there, the questions will be asked, and at that time the prepared answer of defense is to be provided. But Peter says it is to be so “with meekness and fear.”

Again, there is a slight difference in texts here, some of which include the word translated as “but” – “but with meekness and fear.” This is certainly to be implied, even if not explicitly stated. We are to defend our faith, we are to do so when asked about it, but we are to do it with a sense of glorifying the Lord, not ourselves, in the process.

To be meek is to show humility. There is to be a reverent fear of the Lord in the process, understanding that it is He who saves, but He uses human instruments to convey the message of His salvation. Thus, our fear is to be of God – a fear that we might fail to properly convey the message – and it is to be in fear for the poor soul who will never be saved if our defense is inappropriately conveyed. The high responsibility of conveying the gospel, and in defending it when asked to do so, has been levied upon each believer. How terrible it is to consider that we should fail to properly convey this eternity-changing message.

Life application: There are several verses which are truly imperative to know and remember in Scripture. This is one of them. Take time to go back up, read it, and reflect on it.

Sanctifying the Lord God in one’s heart is an active thing; something we should be doing constantly. If you see a beautiful bird flying in the sky, tell the Lord, “Thank You for allowing me to see this.” If you taste something wonderful, “Thank You Lord! It’s delicious.” If you get thwacked on the head by a rock kicked up by your lawnmower… “Thank You Lord, … that could have been worse.” In all you do, give thanks and praise to the Lord.

Always being ready to give a defense means always. Be ready!

May the Lord, the Lord Jesus be with You as you prepare yourself for stepping out into the great spiritual battlefield which fights against the gospel of salvation.

Heavenly Father, You who gave us Your word to instruct us, we have often not been properly prepared to defend the hope we have within us. Today we ask that You fill us with the hunger and great desire to be ready, at a moment’s notice, to provide the answers necessary for the questions we receive. We ask so that You will be glorified through our faithful answers. Amen.