(Slightly edited transcript of a message preached at Faith-Grace Vietnamese Baptist Church, Stone Mountain, GA, on 6 April 2014)
I’ve been thinking quite a bit lately about passages in the Bible that deal with young people, and there are many of them. A famous verse from the new testament says, “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God” (Mark 10:14). So children are an important part of the cast of characters that appear in the Bible.
In this message, I'd like to talk to you about three little people who made a big difference. I wish I could tell you their names, but none of them are given. Each of these little people show up in one passage of the Bible, and you never hear about them again. But the little things they do in the short time they appear are big and last forever. God didn’t see fit to tell us their names, I think to remind us that he can use ordinary people, even children, in a great way.
I have traveled to Washington D.C. numerous times for my job, and one of the first times I went I visited the Arlington National Cemetery, which is just across the Potomac River in northern Virginia. One of the most famous parts of this Cemetery is the Tomb of the Unknowns, where unknown soldiers from World War (WW) I, WW II, and the Korean War are buried in honour. The point of his honour for them is that, even though only God knows their names, they served their country, even to the point of risking their lives. So these three little people I’m going to tell you about are unknowns too, but the service they did others has earned them a place of honour, in the Bible, for ever.
1. The little maid from northern Israel (2 Kings 5:1-4)
The last time I was here I told you about how the nation of Israel split in two, with two southern tribes following God and the other ten tribes following false gods. Since the ten tribes followed false gods, God sent prophets to warn them that he would punish them if they continued to turn away from him. One of these was a man named Elisha, who did many miracles. A few people listened to him, but not many. So God sent the army of Syria against the ten tribes to punish them. In one raid, the Syrian army, whose leader’s name was Naaman, captured a little girl and brought her to Naaman’s wife as a servant. Pretty sad story so far, huh? Well, it has a happy ending.
General Naaman had a serious sickness called leprosy. It’s one of the worst sicknesses anyone can have, since over time parts of your body fall off; so it’s really bad. The little girl felt sorry for her master and said something to Mrs. Naaman that made a big difference: she told her that there was someone who could heal General Naaman: Elisha. As a result of this bold statement, Naaman learns about the God of Israel and comes to believe in him and serve him, as far as we know, the rest of his life. Here are five amazing things about this little girl for you to remember:
• Her family feared God despite the idolatry around them. You can tell that her mentioning God and believing in his power to heal through his prophet.
• She had personal faith in God. Her parents had taught her about God and she believed it in her own heart. It wasn’t just something in her head but in her heart. She says “Would God…” or “I wish to God,” which is a phrase used to show deep desire. So her faith in God is in her heart and it’s deep.
• She didn’t stop trusting in God though she was captured and separated from her family. Wow, did that take a lot of courage for a little girl! Most little girls would be scared silly to be in such a situation, but she kept on trusting God, and God uses her greatly even in her captivity.
• She told others about God with no shame. She could have kept her faith to herself, but she saw someone in need and let them know that her God could help them. That’s what we do when we tell people about Jesus. All of us are sinners and deserve God’s punishment, but those of us who have trusted Jesus as our Saviour should tell others how they can be saved, not keep our faith to ourselves.
• Finally, her small act of kindness changes someone’s life for ever. Naaman goes to see Elisha, is healed, and becomes a believer in God for the rest of his life, and we will likely see him in heaven, all because of this little girl who trusted God and spoke about him to others.
2. The lad who shared his bread and fishes with Jesus (John 6:5-14)
All four of the gospels talk about Jesus feeding five thousand men at one time (plus women and children), but only one gospel (John) mentions the lad or young boy who shares his food with Jesus and the twelve apostles. The multitude or crowd follows Jesus out into the country, and the day is almost over. The people would have to walk a ways to buy food in the villages.
Jesus, knowing what he plans to do, asks the apostles how they’re going to feed all these people. The apostles shrug their shoulders and say it would take a huge amount of money to feed such a crowd and that all they had on hand is five barley loaves and two small fishes (John 6:9). A young boy apparently hears them talking and offers his little bit of food to be used as the Lord and his apostles wish. The Lord accepts the gift, blesses the food, and miraculously multiplies the food so that everyone is fed and there is bread left over. And that’s not all. The men who see this miracle come to believe in Jesus as the promised one from God. Notice five amazing thing about this boy:
• He followed the Lord out into the wilderness, wanting to know the truth. He could have been at home playing with his friends, but instead he went to the trouble of hiking out into the wilderness with a crowd of people following the Lord (5000 men, plus women and children, so likely 10,000 people or more).
• He thought ahead and brought plenty of food for himself. I’m not sure if his parents were even with him, but likely they were but had forgotten to bring food. He was prepared, though, and it really paid off.
• Like the little maid, he saw a need and was willing to do something about it. He wasn’t just going to keep his food to himself when others obviously needed it. He was not selfish, when he could have been.
• He had confidence in the Lord; he trusted him, whatever he decided to do with the food. I can see him approaching the Lord and offering him the food respectfully, and the Lord smiling at him and blessing him for his kindness. God loves it when we trust him, and I’m sure he was very pleased with this boy’s confidence in him.
• His small gift blessed thousands of people, for time and eternity. Not only did the crowd get a good meal from his offering, but they came to believe in Jesus, which would bless them forever. You see how little people offering little things can change people’s lives forever? Let’s look at one more, and then we’ll close.
3. Paul’s observant nephew (Acts 23:12-22)
After the Lord is risen and goes back to heaven, his greatest enemy is a Jewish man named Saul of Tarsus, who attacks the Lord’s followers with all his might. He even tracks them into cities outside of Israel, like Damascus in Syria.
But on the way to Damascus the Lord appears to him and Saul believes in him. Jesus tells him that he will be a special servant of his and take the good news, gospel, of salvation not only to the Jews, but also to the whole world (Gentiles).
Saul, who takes the new name of Paul, travels all over the eastern Roman Empire preaching to Gentiles, but he is so burdened for his own people that he travels to Jerusalem to reach them, even though the Lord warns him that we will have trouble there.
God’s word always comes true, and Paul is nearly killed by his own people, many of whom still don’t believe in Jesus. He’s thrown in jail, but the Lord appears to him and tells him that everything will be OK. While this is happening, though, a band of men plan how to kill Paul when he goes to court.
Somehow, by the hand of God, Paul’s nephew, a young man, learns about this plot, and he goes to the jail to warn Paul, who in turn tells his jailors about it. The jailors believe the story, and they get a band of soldiers to take Paul out of town so that no one can harm him.
Wow, thank God for that young man. Paul likely would have died, since the band of men were determined to kill him and would have had a good opportunity while Paul was on his way to court. But God uses an observant young person to save Paul’s life and extend his ministry for years to come.
Some great things about this young man:
o He was looking out for his family. He cared about their welfare, not just his own business. And it goes further than that...
o He risks his own safety to save Paul. Think about it: he goes alone, and he could’ve been caught going to the castle or coming out. But he takes the chance to help his uncle. We should be ready to help our family, especially when they’re in trouble and there’s something we can do about it.
o His personal risk has far-reaching, eternal results. Much of Paul’s ministry still lies before him, and some of the greatest things he ever wrote (seven of his 13 letters in our Bible are written after this escape). These things were made possible because one young person cared about him and risked danger to keep him safe.
So little people can make a big difference, can’t they? The Bible, God’s word, shows us that this is true. One thing these three little people had in common, though, that enabled them to make this big difference was their trust in a big God. The little maid continues to trust God even though she’s carried off to a foreign country; the lad follows the Lord into the wilderness and gives up his food to him; and Paul’s nephew risks his life to save his uncle from being killed. Do you want to make a big difference?
• Trust in the Lord, first as your Saviour, the one who died for your sins and rose again to give you everlasting life; and then with every part of your life;
• Look for little things that you can do to help others and see what great things God will do with that.
Three little people who made a big difference…by doing little things for a BIG God!
Sunday, April 6, 2014
Saturday, March 29, 2014
The Knowledge of the Holy: Who's Entitled?
It is interesting that this phrase only appears in two places in scripture, both in the book of Proverbs (9:10; 30:3).
The first proverb was spoken by Solomon (1:1 ff.) and the second by Agur to Ithiel and Ucal (Prov. 30:1).
These two references to the knowledge of the holy appear in a book dealing with practical matters. Note in 1:7 and 9:10 that one's conduct is determined by one's estimation of God. The fear of God is fundamental to spiritual knowledge and wisdom (cf. Job 28:28) which affect one's entire life. So holiness is directly related to practical matters, since it influences them and is manifest in them.
Note also the difference between the two men who mention the knowledge of the holy. One is the great King Solomon, the wisest man who ever lived next to Jesus Christ (1 Kings 4:31). The other is an obscure figure named Agur the son of Jakeh (Prov. 30:1), who prophesies the material in Prov. 30 to two other obscure men, and is never mentioned again in scripture. Here is a comforting truth: not only can the great and the wise have the knowledge of the holy, but also the mean and obscure. It depends on your heart condition before God. Note Agur's humility in vv. 2-3. He actually disclaims the knowledge that he manifestly has, as shown by his magnificent prophecy. People who have the knowledge of the holy don't claim to have it. Solomon didn't either. He merely describes what it is in Prov. 9:10. His heart condition, at this point in his life, might be illustrated by 1 Kings 3:7-9, "...I am but a little child...I know not...Give...thy servant an understanding heart..." Very similar to Agur's.
So the knowledge of the holy is hid from the proud and those who do not fear God, but generously shared with the humble believer who trembles before God, regardless of his station in life. Glory to God!
- The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.
- I neither learned wisdom, nor have the knowledge of the holy.
The first proverb was spoken by Solomon (1:1 ff.) and the second by Agur to Ithiel and Ucal (Prov. 30:1).
These two references to the knowledge of the holy appear in a book dealing with practical matters. Note in 1:7 and 9:10 that one's conduct is determined by one's estimation of God. The fear of God is fundamental to spiritual knowledge and wisdom (cf. Job 28:28) which affect one's entire life. So holiness is directly related to practical matters, since it influences them and is manifest in them.
Note also the difference between the two men who mention the knowledge of the holy. One is the great King Solomon, the wisest man who ever lived next to Jesus Christ (1 Kings 4:31). The other is an obscure figure named Agur the son of Jakeh (Prov. 30:1), who prophesies the material in Prov. 30 to two other obscure men, and is never mentioned again in scripture. Here is a comforting truth: not only can the great and the wise have the knowledge of the holy, but also the mean and obscure. It depends on your heart condition before God. Note Agur's humility in vv. 2-3. He actually disclaims the knowledge that he manifestly has, as shown by his magnificent prophecy. People who have the knowledge of the holy don't claim to have it. Solomon didn't either. He merely describes what it is in Prov. 9:10. His heart condition, at this point in his life, might be illustrated by 1 Kings 3:7-9, "...I am but a little child...I know not...Give...thy servant an understanding heart..." Very similar to Agur's.
So the knowledge of the holy is hid from the proud and those who do not fear God, but generously shared with the humble believer who trembles before God, regardless of his station in life. Glory to God!
Friday, March 21, 2014
Directions for Singing (The Methodist Hymnal, 1966)
Hope that you enjoy these as much as I did!
------------------------------------------------------------------------
I. Learn these tunes before you learn any others; afterwards learn as many as you please.
II. Sing them exactly as they are printed here, without altering of mending them at all; and if you have learned to sing them otherwise, unlearn it as soon as you can.
III. Sing all. See that you join with the congregation as frequently as you can. Let not a slight degree of weakness or weariness hinder you. If it is a cross to you, take it up, and you will find it a blessing.
IV. Sing lustily and with a good courage. Beware of singing as if you were half dead, or half asleep; but lift up your voice with strength. Be no more afraid of your voice now, nor more ashamed of its being heard, than when you sung the songs of Satan.
V. Sing modestly. Do not bawl, so as to be heard above or distinct from the rest of the congregation, that you may not destroy the harmony; but strive to unite your voices together, so as to make one clear melodious sound.
VI. Sing in time. Whatever time is sung be sure to keep with it. Do not run before nor stay behind it; but attend close to the leading voices, and move therewith as exactly as you can; and take care not to sing too slow. This drawling way naturally steals on all who are lazy; and it is high time to drive it out from us, and sing all our tunes just as quick as we did at first.
VII. Above all sing spiritually. Have an eye to God in every word you sing. Aim at pleasing him more than yourself, or any other creature. In order to do this attend strictly to the sense of what you sing, and see that your heart is not carried away with the sound, but offered to God continually; so shall you singing be such as the Lord will approve here, and reward you when he cometh in the clouds of heaven.
From John Wesley’s preface to Sacred Melody, 1761
------------------------------------------------------------------------
I. Learn these tunes before you learn any others; afterwards learn as many as you please.
II. Sing them exactly as they are printed here, without altering of mending them at all; and if you have learned to sing them otherwise, unlearn it as soon as you can.
III. Sing all. See that you join with the congregation as frequently as you can. Let not a slight degree of weakness or weariness hinder you. If it is a cross to you, take it up, and you will find it a blessing.
IV. Sing lustily and with a good courage. Beware of singing as if you were half dead, or half asleep; but lift up your voice with strength. Be no more afraid of your voice now, nor more ashamed of its being heard, than when you sung the songs of Satan.
V. Sing modestly. Do not bawl, so as to be heard above or distinct from the rest of the congregation, that you may not destroy the harmony; but strive to unite your voices together, so as to make one clear melodious sound.
VI. Sing in time. Whatever time is sung be sure to keep with it. Do not run before nor stay behind it; but attend close to the leading voices, and move therewith as exactly as you can; and take care not to sing too slow. This drawling way naturally steals on all who are lazy; and it is high time to drive it out from us, and sing all our tunes just as quick as we did at first.
VII. Above all sing spiritually. Have an eye to God in every word you sing. Aim at pleasing him more than yourself, or any other creature. In order to do this attend strictly to the sense of what you sing, and see that your heart is not carried away with the sound, but offered to God continually; so shall you singing be such as the Lord will approve here, and reward you when he cometh in the clouds of heaven.
From John Wesley’s preface to Sacred Melody, 1761
Sunday, March 16, 2014
The Grace of Gentleness (2 Cor. 10:1-2)
(Transcript of a Bible study taught at Landmark Baptist Church on 16 March 2014; landmarkbaptistga.com)
In this study, I would like to survey the biblical references to gentleness in its three forms (gentle, gentleness, and gently). My inspiration for this study came partly from a greeting card that I bought on a business trip to Tempe, Arizona, last fall (2013). I stopped in a gift shop at the Phoenix airport specializing in American Indian collectibles and was delighted to find some wholesome greeting cards. One group of them had various Indian proverbs on the covers, and one of them startled me with its biblicity: “Gentleness is the greatest strength.” My mind went to the scriptures, and I thought of some that support this principle, which I would like to look at in more detail in this study for our edification.
INTRODUCTION
By way of introduction, let’s take a quick look at the statistics concerning usage of this word and its forms in the scriptures and establish a definition of gentleness.
• Usage. This word and its forms occurs 11 times in the scriptures, four in the old testament (OT) and seven in the new testament (NT). So it’s a more prevalent theme in the NT than in the OT. It’s also noteworthy that five of the seven NT references are in the Pauline epistles, which I don’t think is a coincidence. The mystery age, more than any other is characterized by gentleness, and we’ll see why later on when we look at each of the references.
• Definition. In Is. 40:11, we read of the Lord GOD “gently lead[ing]” his flock, Israel, “like a shepherd.” This reminded me of Jacob’s sly proposal to Esau in Gen. 33:14 to precede him so that he can “lead on softly” with his cattle and children. So to gently lead is to softly lead, and gentleness can be defined by the scriptures, I think, as softness in manners. It’s related to meekness, as we’ll see, but not exactly the same.
• Gentleness does not preclude masculinity; on the contrary, masculinity includes gentleness. Some think that gentleness only pertains to women, but that just shows their ignorance of God and his book. Only one reference to gentleness in the scriptures pertains to women (1 Thes. 2:7—a nurse’s manner with children), but the others are masculine or general.
o Gentleness does not indicate effeminacy. On the contrary, the scriptures and real life portray effeminate men, or “them that abuse themselves with mankind” (1 Tim. 1:10) as having great proclivity toward violence. Consider the sodomites’ behavior toward Lot and his angelic guests and the violent death of the Levite’s concubine at the hands of the men of Gibeah (Judg. 19:25-28). These “effeminate,” as Paul refers to them in 1 Cor. 6:10, are anything but gentle, and they abuse the poor concubine “all the night until the morning” (19:25), which we can be sure would have been the same treatment Lot’s daughters and even the angels themselves would have received from them.
o Also, gentleness is not same as being “genteel.” One could be that on the outside and still not be truly gentle in his heart. Richard “Beau” Nash was a social celebrity and master of ceremonies at the fashionable resort of Bath in Wesley’s day. According to Christian History magazine (Vol. 1, No. 2), Nash “lived high, gambled with great stakes, and had very bad luck confronting John Wesley. Nash told Wesley that he did not like Wesley’s preaching. Wesley asked if Nash had heard any. Nash had not but kn[ew] of Wesley’s preaching through the reports of others. Wesley then asked whether he should judge Nash only by others’ reports of him. Nash was silenced by this rebuke, and one old woman rubbed salt in the wound by telling Nash to leave alone the man who could give them all God’s word.” Nash may have been genteel, but he was anything but gentle with Wesley.
ATTRIBUTE OF GOD
So with these statistics and definition in hand, the first thing to note about gentleness is that it is an attribute of God. Most people, even those who don’t know God, would agree that gentleness is a virtue and desirable. When groups of people are addressed, it’s customary to address them as “ladies and gentlemen,” implying that it’s the norm for men to be gentle. Any desirable human behavioral trait (kindness, fidelity, patience, etc.) can be traced back to the ultimate good, which is God. Small wonder, then, that, along with references to human gentleness in the scriptures, we find references to divine gentleness.
It’s striking to see that gentleness is clearly ascribed to each member of the Godhead.
• Father. David ascribes gentleness to the Father in Psalm 18:35 and its companion passage in 2 Sam. 22:36. The reference to “thy gentleness” is aimed at God (cf. v. 32), i.e. the Father, in the context.
• Son. Paul ascribes gentleness to Christ in 2 Cor. 10:1, and he beseeches the Corinthians in its spirit not to question his authority (vv. 8-9), rather than try to scare them into submission.
• Spirit. When Paul lists the ninefold fruit of the Spirit in Gal. 5:22-23, one aspect of it is gentleness, affirming the gentleness of the third member of the Godhead as well.
So gentleness is found to be one aspect of the nature of God, with clear reference to its presence in each member of the Godhead. When James characterizes heavenly wisdom in James 3:17, one aspect of it, like the fruit of the Spirit, is gentleness. Godly wisdom does not bring hardness but gentleness. Note the easy treatment that comes from it, along with peace, mercy, impartiality, and sincerity. Gentleness is one aspect of the glory and holiness of God: glorious in him, but also latent and desirable in us, because of his indwelling.
KINGDOM GRACE
All of the references to gentleness in the prophetic/kingdom scriptures are connected with David, a very gentle man and a type of the Lord Jesus Christ. David mentions God’s gentleness toward him in 2 Sam. 22 and Ps. 18, as above. He can appreciate gentleness, because he himself is gentle (cf. 2 Sam. 3:39). If you appreciate God’s holiness, it’s a pretty good indicator that you are holy yourself. People who are filthy have no appreciation for purity. Paul said in Tit. 1:15, “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.” It’s the pure that appreciate purity and see things purely. So David praised God’s gentleness because it was present in his own life.
o He was a gentle man in his dealings, actually to a fault. Note his soft manner toward Mephibosheth, grandson of his archenemy, King Saul. Note also his gentleness toward Absalom, his upstart son who would have killed him (2 Sam. 17:2—what Ahithophel proposes). He charges his generals—Joab, Abishai, and Ittai—to deal gently with Absalom (2 Sam. 18:5), who really did not deserve it, and did not receive it from God in the end. He got his just deserts, according to the fourth commandment (Ex. 20:12).
o Here is an important principle re: the graces, though. There is a godly, righteous gentleness, but there is also a worldly gentleness, like David shows here, that is not righteous. He’s actually showing partiality, which James said is not an aspect of godly wisdom, as we saw earlier.
So gentleness has its place, a godly gentleness that is. A saint must be careful, however, to avoid gentleness where it would not be righteous to show it, as in the case of David and Absalom. God overruled David’s partiality, and Absalom reaped for his capital crime.
MYSTERY GRACE
If the Godhead is living its life out through members of the body of Christ, as Paul affirms in Rom. 8:10 (Spirit), Gal. 2:20 (Christ), and Phil. 2:13 (Father), of course gentleness should characterize our walk and ministry.
1. Walk. Titus 3:2. Our overall manner of life should be gentle, not violent, and meek, or submissive (context is obeying earthly powers; cf. 1 Pt. 3:4-5 for a fine definition of meekness as a spirit of submission—meek and quiet spirit = being in subjection). Gentlemen settle their differences with words, not fisticuffs. If you strike the first blow, you’ve lost the argument. I have a book at home entitled, How to Raise a Gentleman, and there’s an earlier book on How to Be a Gentleman. It’s a dying art in these last days, but should still characterize the lives of Christians, if nobody else. No one likes a bully, folks. Roughness proves nothing but carnality. The “rich answereth roughly” (Prov. 18:23), when he ought to “shew himself friendly” (v. 24). He’s rough because he’s carnal. Some macho men may deem our faith effeminate, and nowadays culture and apostasy have made many saints just that, but Christ, Paul, and David were all men’s men and they were gentle. Satan would love for you to be rough, uncouth, offend people unnecessarily, and ruin your testimony. Granted, you can’t please everyone, and the Corinthians accused the gentle Paul of being “rude in speech” (2 Cor. 11:6). Some believers have latched onto that as support for rudeness, but they’re wrong. The thin-skinned Corinthians mistook the plainness of Paul’s speech (2 Cor. 3:12) for rudeness, but there was nothing about it that could be justly condemned, like jesting, minced oaths, or profanity (Titus 2:8).
2. Ministry. 1 Thes. 2:7; 2 Tim. 2:24. Paul said that he and his fellowlabourers treated the Thessalonians gently upon their conversion to Christ, and this is an important example for ministers to take note of. Young converts need to be handled gently, due to their lack of knowledge and infirmities. But per 2 Tim. 2:24, gentleness should characterize our ministry as a whole, since young converts are not the context here, but a minister’s dealings with “all men,” saved and lost. This goes right along with our calling as “ambassadors for Christ” in 2 Cor. 5:20. Ambassadors are not belligerent but gentle and peaceful. The presence of an embassy in a country means peaceful intentions, and in our case God is using us to help sinners be make peace with him through our Lord Jesus Christ (Rom. 5:1 etc.). We should not strive with anyone in a carnal way, only in a spiritual, and the key to keeping them separate is meekness, or a spirit of submission, even when dealing with unbelievers.
CONCLUSION
Gentleness is an attribute of the Godhead and is manifest in the lives of saints in both the kingdom and mystery programs. The scriptures show Father, Son, and Holy Ghost all to be gentle by nature, and King David and Paul and his company were gentle. Pretty good role models, wouldn’t you say? A man after God’s own heart (in the OT) is gentle (1 Sam. 13:14; Acts 13:22). To follow Christ and Paul in the NT is to be gentle (1 Cor. 11:1; 2 Cor. 10:1). Rather than making him a pipsqueak, wimp, or effeminate, David said that God’s gentleness made him great. You could look at this two ways. In context, it’s saying that God, in his gentleness, made David great. God was tenderfully merciful toward David, and David appreciated it. On the flip side, to make a free spiritual application, gentleness will set you apart as a saint. Truly great saints are invariably gentle saints. If you’re not gentle, you’re not a great saint. I’d like to close with an anonymous old poem, based on Psalm 15, that supports the thought that gentleness, and not roughness, is the mark of a great saint.
A Gentleman (Psa. xv)
‘Tis he whose every thought and deed
By rule of virtue moves;
Whose generous tongue disdains to speak
The thing his heart disproves.
Who never did a slander forge
His neighbor’s fame to wound;
Nor hearken to a false report
By malice whispered round.
Who vice in all its pomp and power
Can treat with just neglect;
And piety, though clothed in rags,
Religiously respect.
Who to his plighted word of truth
Has ever firmly stood;
And, though he promised to his loss,
Still makes his promise good.
Whose soul in usury disdains
His treasure to employ;
Whom no reward can ever bribe
The guiltless to destroy.
(from Mudge's Poems with Power to Strengthen the Soul)
Now that’s a gentleman, folks, and a great man. It’s not might or power that make one great, but one’s submission to God and kind treatment of others. The world may call that weakness or effeminacy, but that’s what God is looking for in this age of grace, and it will determine the power he gives you to exercise over others in the ages to come. “I…myself beseech you by the meekness and gentleness of Christ…”
In this study, I would like to survey the biblical references to gentleness in its three forms (gentle, gentleness, and gently). My inspiration for this study came partly from a greeting card that I bought on a business trip to Tempe, Arizona, last fall (2013). I stopped in a gift shop at the Phoenix airport specializing in American Indian collectibles and was delighted to find some wholesome greeting cards. One group of them had various Indian proverbs on the covers, and one of them startled me with its biblicity: “Gentleness is the greatest strength.” My mind went to the scriptures, and I thought of some that support this principle, which I would like to look at in more detail in this study for our edification.
INTRODUCTION
By way of introduction, let’s take a quick look at the statistics concerning usage of this word and its forms in the scriptures and establish a definition of gentleness.
• Usage. This word and its forms occurs 11 times in the scriptures, four in the old testament (OT) and seven in the new testament (NT). So it’s a more prevalent theme in the NT than in the OT. It’s also noteworthy that five of the seven NT references are in the Pauline epistles, which I don’t think is a coincidence. The mystery age, more than any other is characterized by gentleness, and we’ll see why later on when we look at each of the references.
• Definition. In Is. 40:11, we read of the Lord GOD “gently lead[ing]” his flock, Israel, “like a shepherd.” This reminded me of Jacob’s sly proposal to Esau in Gen. 33:14 to precede him so that he can “lead on softly” with his cattle and children. So to gently lead is to softly lead, and gentleness can be defined by the scriptures, I think, as softness in manners. It’s related to meekness, as we’ll see, but not exactly the same.
• Gentleness does not preclude masculinity; on the contrary, masculinity includes gentleness. Some think that gentleness only pertains to women, but that just shows their ignorance of God and his book. Only one reference to gentleness in the scriptures pertains to women (1 Thes. 2:7—a nurse’s manner with children), but the others are masculine or general.
o Gentleness does not indicate effeminacy. On the contrary, the scriptures and real life portray effeminate men, or “them that abuse themselves with mankind” (1 Tim. 1:10) as having great proclivity toward violence. Consider the sodomites’ behavior toward Lot and his angelic guests and the violent death of the Levite’s concubine at the hands of the men of Gibeah (Judg. 19:25-28). These “effeminate,” as Paul refers to them in 1 Cor. 6:10, are anything but gentle, and they abuse the poor concubine “all the night until the morning” (19:25), which we can be sure would have been the same treatment Lot’s daughters and even the angels themselves would have received from them.
o Also, gentleness is not same as being “genteel.” One could be that on the outside and still not be truly gentle in his heart. Richard “Beau” Nash was a social celebrity and master of ceremonies at the fashionable resort of Bath in Wesley’s day. According to Christian History magazine (Vol. 1, No. 2), Nash “lived high, gambled with great stakes, and had very bad luck confronting John Wesley. Nash told Wesley that he did not like Wesley’s preaching. Wesley asked if Nash had heard any. Nash had not but kn[ew] of Wesley’s preaching through the reports of others. Wesley then asked whether he should judge Nash only by others’ reports of him. Nash was silenced by this rebuke, and one old woman rubbed salt in the wound by telling Nash to leave alone the man who could give them all God’s word.” Nash may have been genteel, but he was anything but gentle with Wesley.
ATTRIBUTE OF GOD
So with these statistics and definition in hand, the first thing to note about gentleness is that it is an attribute of God. Most people, even those who don’t know God, would agree that gentleness is a virtue and desirable. When groups of people are addressed, it’s customary to address them as “ladies and gentlemen,” implying that it’s the norm for men to be gentle. Any desirable human behavioral trait (kindness, fidelity, patience, etc.) can be traced back to the ultimate good, which is God. Small wonder, then, that, along with references to human gentleness in the scriptures, we find references to divine gentleness.
It’s striking to see that gentleness is clearly ascribed to each member of the Godhead.
• Father. David ascribes gentleness to the Father in Psalm 18:35 and its companion passage in 2 Sam. 22:36. The reference to “thy gentleness” is aimed at God (cf. v. 32), i.e. the Father, in the context.
• Son. Paul ascribes gentleness to Christ in 2 Cor. 10:1, and he beseeches the Corinthians in its spirit not to question his authority (vv. 8-9), rather than try to scare them into submission.
• Spirit. When Paul lists the ninefold fruit of the Spirit in Gal. 5:22-23, one aspect of it is gentleness, affirming the gentleness of the third member of the Godhead as well.
So gentleness is found to be one aspect of the nature of God, with clear reference to its presence in each member of the Godhead. When James characterizes heavenly wisdom in James 3:17, one aspect of it, like the fruit of the Spirit, is gentleness. Godly wisdom does not bring hardness but gentleness. Note the easy treatment that comes from it, along with peace, mercy, impartiality, and sincerity. Gentleness is one aspect of the glory and holiness of God: glorious in him, but also latent and desirable in us, because of his indwelling.
KINGDOM GRACE
All of the references to gentleness in the prophetic/kingdom scriptures are connected with David, a very gentle man and a type of the Lord Jesus Christ. David mentions God’s gentleness toward him in 2 Sam. 22 and Ps. 18, as above. He can appreciate gentleness, because he himself is gentle (cf. 2 Sam. 3:39). If you appreciate God’s holiness, it’s a pretty good indicator that you are holy yourself. People who are filthy have no appreciation for purity. Paul said in Tit. 1:15, “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.” It’s the pure that appreciate purity and see things purely. So David praised God’s gentleness because it was present in his own life.
o He was a gentle man in his dealings, actually to a fault. Note his soft manner toward Mephibosheth, grandson of his archenemy, King Saul. Note also his gentleness toward Absalom, his upstart son who would have killed him (2 Sam. 17:2—what Ahithophel proposes). He charges his generals—Joab, Abishai, and Ittai—to deal gently with Absalom (2 Sam. 18:5), who really did not deserve it, and did not receive it from God in the end. He got his just deserts, according to the fourth commandment (Ex. 20:12).
o Here is an important principle re: the graces, though. There is a godly, righteous gentleness, but there is also a worldly gentleness, like David shows here, that is not righteous. He’s actually showing partiality, which James said is not an aspect of godly wisdom, as we saw earlier.
So gentleness has its place, a godly gentleness that is. A saint must be careful, however, to avoid gentleness where it would not be righteous to show it, as in the case of David and Absalom. God overruled David’s partiality, and Absalom reaped for his capital crime.
MYSTERY GRACE
If the Godhead is living its life out through members of the body of Christ, as Paul affirms in Rom. 8:10 (Spirit), Gal. 2:20 (Christ), and Phil. 2:13 (Father), of course gentleness should characterize our walk and ministry.
1. Walk. Titus 3:2. Our overall manner of life should be gentle, not violent, and meek, or submissive (context is obeying earthly powers; cf. 1 Pt. 3:4-5 for a fine definition of meekness as a spirit of submission—meek and quiet spirit = being in subjection). Gentlemen settle their differences with words, not fisticuffs. If you strike the first blow, you’ve lost the argument. I have a book at home entitled, How to Raise a Gentleman, and there’s an earlier book on How to Be a Gentleman. It’s a dying art in these last days, but should still characterize the lives of Christians, if nobody else. No one likes a bully, folks. Roughness proves nothing but carnality. The “rich answereth roughly” (Prov. 18:23), when he ought to “shew himself friendly” (v. 24). He’s rough because he’s carnal. Some macho men may deem our faith effeminate, and nowadays culture and apostasy have made many saints just that, but Christ, Paul, and David were all men’s men and they were gentle. Satan would love for you to be rough, uncouth, offend people unnecessarily, and ruin your testimony. Granted, you can’t please everyone, and the Corinthians accused the gentle Paul of being “rude in speech” (2 Cor. 11:6). Some believers have latched onto that as support for rudeness, but they’re wrong. The thin-skinned Corinthians mistook the plainness of Paul’s speech (2 Cor. 3:12) for rudeness, but there was nothing about it that could be justly condemned, like jesting, minced oaths, or profanity (Titus 2:8).
2. Ministry. 1 Thes. 2:7; 2 Tim. 2:24. Paul said that he and his fellowlabourers treated the Thessalonians gently upon their conversion to Christ, and this is an important example for ministers to take note of. Young converts need to be handled gently, due to their lack of knowledge and infirmities. But per 2 Tim. 2:24, gentleness should characterize our ministry as a whole, since young converts are not the context here, but a minister’s dealings with “all men,” saved and lost. This goes right along with our calling as “ambassadors for Christ” in 2 Cor. 5:20. Ambassadors are not belligerent but gentle and peaceful. The presence of an embassy in a country means peaceful intentions, and in our case God is using us to help sinners be make peace with him through our Lord Jesus Christ (Rom. 5:1 etc.). We should not strive with anyone in a carnal way, only in a spiritual, and the key to keeping them separate is meekness, or a spirit of submission, even when dealing with unbelievers.
CONCLUSION
Gentleness is an attribute of the Godhead and is manifest in the lives of saints in both the kingdom and mystery programs. The scriptures show Father, Son, and Holy Ghost all to be gentle by nature, and King David and Paul and his company were gentle. Pretty good role models, wouldn’t you say? A man after God’s own heart (in the OT) is gentle (1 Sam. 13:14; Acts 13:22). To follow Christ and Paul in the NT is to be gentle (1 Cor. 11:1; 2 Cor. 10:1). Rather than making him a pipsqueak, wimp, or effeminate, David said that God’s gentleness made him great. You could look at this two ways. In context, it’s saying that God, in his gentleness, made David great. God was tenderfully merciful toward David, and David appreciated it. On the flip side, to make a free spiritual application, gentleness will set you apart as a saint. Truly great saints are invariably gentle saints. If you’re not gentle, you’re not a great saint. I’d like to close with an anonymous old poem, based on Psalm 15, that supports the thought that gentleness, and not roughness, is the mark of a great saint.
A Gentleman (Psa. xv)
‘Tis he whose every thought and deed
By rule of virtue moves;
Whose generous tongue disdains to speak
The thing his heart disproves.
Who never did a slander forge
His neighbor’s fame to wound;
Nor hearken to a false report
By malice whispered round.
Who vice in all its pomp and power
Can treat with just neglect;
And piety, though clothed in rags,
Religiously respect.
Who to his plighted word of truth
Has ever firmly stood;
And, though he promised to his loss,
Still makes his promise good.
Whose soul in usury disdains
His treasure to employ;
Whom no reward can ever bribe
The guiltless to destroy.
(from Mudge's Poems with Power to Strengthen the Soul)
Now that’s a gentleman, folks, and a great man. It’s not might or power that make one great, but one’s submission to God and kind treatment of others. The world may call that weakness or effeminacy, but that’s what God is looking for in this age of grace, and it will determine the power he gives you to exercise over others in the ages to come. “I…myself beseech you by the meekness and gentleness of Christ…”
Sunday, March 9, 2014
Rethinking Adam's Salvation
I would like to offer some possible evidence from the scriptures that Adam was not ultimately saved. I think that it’s a common assumption that he was, since God immediately moved to cover his sin and Eve’s after the fall (Gen. 3:15, 21-24). As I’ve pondered this question over the years, however, I’ve come across a few things that make me doubt that Adam was saved.
1. The most disturbing thing that I noticed was that, even though Adam and Enoch were contemporaries (www.arksearch.com/nabefore.htm), Enoch was said to walk with God (Gen. 5:22, 24), not Adam. Furthermore, if Adam died in 3070 B.C. at 930 years old (Gen. 5:5), then Enoch walked with God for 243 years while Adam was still alive, if Enoch was born in 3378 B.C. and began to walk with God 65 years later, as scripture says that he did (Gen. 5:21-22). Also, during this time, Enoch was prophesying of God’s coming judgment, as recorded in Jude 14-15.
2. In Hebrews 11, the “Hall of Faith” begins with creation then skips to Abel (Heb. 11:3-4). What about Adam? Wasn’t he the first faithful one? (Note also that God skips from Abel to Enoch (what about Seth?) and then from Enoch to Noah (what about Lamech?)). So it appears that all of the Sethite patriarchs were not godly; only a few of them were (i.e. Abel, Enoch, and Noah).
3. In Mt. 23:35, where Christ refers to the righteous bled shed since the foundation of the world (Luke 11:50-51), he begins with Abel, not Adam. The context in Mt. 23, compared with Luke 11:50-51 shows that Christ is referring to the prophets, but why is Abel listed and not Adam? Didn’t Adam prophesy? Apparently not. Three righteous men before the flood are mentioned: Abel, Enoch, and Noah, and all of them are said or implied to be prophets, or at least preachers (cf. Jude 14-15 re: Enoch and 2 Pt. 2:5 re: Noah; Noah likely prophesied of coming judgment like Enoch before him).
One might argue that the covering with skins (Gen. 3:21) and expulsion from the garden (Gen. 3:22-24) prove that Adam was saved, but I think that this view doesn’t consider an important truth about salvation in the old testament. Whereas believers in Christ are promised eternal security due to their position in him (Rom. 8:28-39; Eph. 4:30; Col. 3:3; 2 Tim. 1:12, 4:18; etc.), no such promise is made to saints in any other dispensation, past or future. Saints in these ages are expected to have faith and persevere in good works (e.g. Ezek. 18:24; Mt. 24:13; Heb. 3:6, 11; James 2:21-24; etc.). Hence God’s admonition to Cain in Gen. 4:7, “If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door…” So Cain’s standing before God had something to do with what he did, not just what he believed (cf. Rom. 10:5). His works, though not meritorious in and of themselves (Is. 64:6; Rom. 3:20; Tit. 3:5), figured in his salvation, to perfect his faith (Jas. 2:22; 1 John 3:12). He refuses to obey a clear command of God (blood sacrifice for sins) and ends up lost (note Jude 11: all three men are lost; cf. Jude 13; 2 Pt. 2:15-17; Num. 16:31-32). He does not persevere in good works like Abel did.
In light of points #1-#3 above, I’m doubtful that Adam preserved in good works either, but he may have turned away from God, despite the Lord’s mercy and grace toward him after he fell. In a way it seems appropriate, in a way, that the rebellious head of mankind and ruler of all the earth, who knew that he was just that (Gen. 1:28; 2:19-20; Ps. 8:4-8), should end up lost, though he did not have to (Gen. 4:7; 1 Tim. 2:6). Adam freely chose to rebel against God, and he hopefully chose to obey God the rest of his life, but the evidence does not seem to support this. After Adam’s expulsion from the garden, the only other references to him are his siring of Seth and his death (Gen. 5:1-5. In light of all the evidence above, it may be that the head of fallen mankind ended up in perdition, while the head of redeemed mankind ends up in glory (Rom. 5:12-21; 1 Cor. 15:21-22; Col. 3:4; 1 Tim. 3:16).
1. The most disturbing thing that I noticed was that, even though Adam and Enoch were contemporaries (www.arksearch.com/nabefore.htm), Enoch was said to walk with God (Gen. 5:22, 24), not Adam. Furthermore, if Adam died in 3070 B.C. at 930 years old (Gen. 5:5), then Enoch walked with God for 243 years while Adam was still alive, if Enoch was born in 3378 B.C. and began to walk with God 65 years later, as scripture says that he did (Gen. 5:21-22). Also, during this time, Enoch was prophesying of God’s coming judgment, as recorded in Jude 14-15.
2. In Hebrews 11, the “Hall of Faith” begins with creation then skips to Abel (Heb. 11:3-4). What about Adam? Wasn’t he the first faithful one? (Note also that God skips from Abel to Enoch (what about Seth?) and then from Enoch to Noah (what about Lamech?)). So it appears that all of the Sethite patriarchs were not godly; only a few of them were (i.e. Abel, Enoch, and Noah).
3. In Mt. 23:35, where Christ refers to the righteous bled shed since the foundation of the world (Luke 11:50-51), he begins with Abel, not Adam. The context in Mt. 23, compared with Luke 11:50-51 shows that Christ is referring to the prophets, but why is Abel listed and not Adam? Didn’t Adam prophesy? Apparently not. Three righteous men before the flood are mentioned: Abel, Enoch, and Noah, and all of them are said or implied to be prophets, or at least preachers (cf. Jude 14-15 re: Enoch and 2 Pt. 2:5 re: Noah; Noah likely prophesied of coming judgment like Enoch before him).
One might argue that the covering with skins (Gen. 3:21) and expulsion from the garden (Gen. 3:22-24) prove that Adam was saved, but I think that this view doesn’t consider an important truth about salvation in the old testament. Whereas believers in Christ are promised eternal security due to their position in him (Rom. 8:28-39; Eph. 4:30; Col. 3:3; 2 Tim. 1:12, 4:18; etc.), no such promise is made to saints in any other dispensation, past or future. Saints in these ages are expected to have faith and persevere in good works (e.g. Ezek. 18:24; Mt. 24:13; Heb. 3:6, 11; James 2:21-24; etc.). Hence God’s admonition to Cain in Gen. 4:7, “If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door…” So Cain’s standing before God had something to do with what he did, not just what he believed (cf. Rom. 10:5). His works, though not meritorious in and of themselves (Is. 64:6; Rom. 3:20; Tit. 3:5), figured in his salvation, to perfect his faith (Jas. 2:22; 1 John 3:12). He refuses to obey a clear command of God (blood sacrifice for sins) and ends up lost (note Jude 11: all three men are lost; cf. Jude 13; 2 Pt. 2:15-17; Num. 16:31-32). He does not persevere in good works like Abel did.
In light of points #1-#3 above, I’m doubtful that Adam preserved in good works either, but he may have turned away from God, despite the Lord’s mercy and grace toward him after he fell. In a way it seems appropriate, in a way, that the rebellious head of mankind and ruler of all the earth, who knew that he was just that (Gen. 1:28; 2:19-20; Ps. 8:4-8), should end up lost, though he did not have to (Gen. 4:7; 1 Tim. 2:6). Adam freely chose to rebel against God, and he hopefully chose to obey God the rest of his life, but the evidence does not seem to support this. After Adam’s expulsion from the garden, the only other references to him are his siring of Seth and his death (Gen. 5:1-5. In light of all the evidence above, it may be that the head of fallen mankind ended up in perdition, while the head of redeemed mankind ends up in glory (Rom. 5:12-21; 1 Cor. 15:21-22; Col. 3:4; 1 Tim. 3:16).
Sunday, March 2, 2014
The Glorious Godhead
Father
--God of glory (Acts 7:2)
--Father of glory (Eph. 1:17)
Son
--Lord of glory (1 Cor. 2:8)
--Lord of glory (Jas. 2:1)
Spirit
--the spirit of glory and of God (1 Pt. 4:14) [since "spirit" is lowercase here, it may refer to divine influence vs. the person of the Holy Spirit]
--indirect reference: (1) Eph. 3:16, "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man"; (2) Col. 1:11, "Strengthened with all might, according to his glorious power..." i.e. the power of the Spirit (per Eph. 3:16); I think that both of these Pauline references show that the Spirit is glorious, though in a subtler way than the other two members of the Godhead, which is no surprise, since his aim is to glorify them rather than himself (Luke 1:67-68; John 16:14).
--God of glory (Acts 7:2)
--Father of glory (Eph. 1:17)
Son
--Lord of glory (1 Cor. 2:8)
--Lord of glory (Jas. 2:1)
Spirit
--the spirit of glory and of God (1 Pt. 4:14) [since "spirit" is lowercase here, it may refer to divine influence vs. the person of the Holy Spirit]
--indirect reference: (1) Eph. 3:16, "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man"; (2) Col. 1:11, "Strengthened with all might, according to his glorious power..." i.e. the power of the Spirit (per Eph. 3:16); I think that both of these Pauline references show that the Spirit is glorious, though in a subtler way than the other two members of the Godhead, which is no surprise, since his aim is to glorify them rather than himself (Luke 1:67-68; John 16:14).
The Ten "Northern" Tribes?
Text: 1 Kings 11:29-37
It is commonly taught that when Israel was divided in two in Rehoboam’s reign that the ten tribes that followed Jeroboam were all northern tribes. The purpose of this study is to present an evidence to counter this assumption. Let’s begin with the prophecy regarding the schism of Israel (10 tribes) and Judah (two tribes: Judah and Benjamin) in 1 Kings 11:29-37.
29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) 33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. 34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose , because he kept my commandments and my statutes: 35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 37 And I will take thee, and thou shalt reign according to all that thy soul desireth , and shalt be king over Israel.
The “one tribe” mentioned in this passage (vv. 32, 36) is not specified until 1 Kings 12:20-21. Judah and Benjamin continue as allies, despite the defection of the ten other tribes. It’s assumed that all of these tribes are north of Judah and Benjamin, but let’s see if that’s indeed the case. Levi is excluded since their cities were located throughout the entire country (Josh. 21).
1. Asher—yes
2. Naphtali—yes
3. Zebulun—yes
4. Manasseh—yes
5. Issachar—yes
6. Ephraim—yes
7. Gad—yes
8. Dan—yes
9. Reuben—actually east of Judah and Benjamin
10. Simeon—per Josh. 19:1-9, encompassed within Judean territory (fulfilling Jacob’s prophecy in Gen. 49:7)
So, in the case of Reuben and Simeon, it would be incorrect to refer to them as “northern” tribes. This is a common reference used to distinguish the two divisions of the tribes, but the Bible doesn’t use it. The ten tribes, including Reuben, are referred to as “Israel.” Reuben’s part in the kingdom of Israel (vs. Judah) is not emphasized until later:
2 Chron. 15:9—And he (Asa) gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him.
2 Chron. 34:5-7—And he (Josiah) burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. 6 And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about. 7 And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.
In 2 Kings 10-17, the ten tribes are gradually judged for their sins and deported to Assyria (2 Kings 10:32-33, etc.). This may have included Simeon, although I can’t find it explicitly stated. Consider 2 Kings 17:18, “Therefore the Lord was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only” (includes Benjamin; cf. 2 Chron. 34:22—Benjamin remains in the land until the Babylonian captivity). It’s possible that the Simeonites were carried away in the Judean captivity, since some of their cities remained in Josiah’s day (2 Chron. 34:6).
Whatever the time of Simeon’s deportation to Assyria and/or Babylon, they were considered part of the ten tribes constituting “Israel,” so the reference to it as a “northern tribe” isn’t exactly correct, though they are indeed allied with the northern tribes, as was Reuben.
It is commonly taught that when Israel was divided in two in Rehoboam’s reign that the ten tribes that followed Jeroboam were all northern tribes. The purpose of this study is to present an evidence to counter this assumption. Let’s begin with the prophecy regarding the schism of Israel (10 tribes) and Judah (two tribes: Judah and Benjamin) in 1 Kings 11:29-37.
29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) 33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. 34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose , because he kept my commandments and my statutes: 35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 37 And I will take thee, and thou shalt reign according to all that thy soul desireth , and shalt be king over Israel.
The “one tribe” mentioned in this passage (vv. 32, 36) is not specified until 1 Kings 12:20-21. Judah and Benjamin continue as allies, despite the defection of the ten other tribes. It’s assumed that all of these tribes are north of Judah and Benjamin, but let’s see if that’s indeed the case. Levi is excluded since their cities were located throughout the entire country (Josh. 21).
1. Asher—yes
2. Naphtali—yes
3. Zebulun—yes
4. Manasseh—yes
5. Issachar—yes
6. Ephraim—yes
7. Gad—yes
8. Dan—yes
9. Reuben—actually east of Judah and Benjamin
10. Simeon—per Josh. 19:1-9, encompassed within Judean territory (fulfilling Jacob’s prophecy in Gen. 49:7)
So, in the case of Reuben and Simeon, it would be incorrect to refer to them as “northern” tribes. This is a common reference used to distinguish the two divisions of the tribes, but the Bible doesn’t use it. The ten tribes, including Reuben, are referred to as “Israel.” Reuben’s part in the kingdom of Israel (vs. Judah) is not emphasized until later:
2 Chron. 15:9—And he (Asa) gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him.
2 Chron. 34:5-7—And he (Josiah) burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. 6 And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about. 7 And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.
In 2 Kings 10-17, the ten tribes are gradually judged for their sins and deported to Assyria (2 Kings 10:32-33, etc.). This may have included Simeon, although I can’t find it explicitly stated. Consider 2 Kings 17:18, “Therefore the Lord was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only” (includes Benjamin; cf. 2 Chron. 34:22—Benjamin remains in the land until the Babylonian captivity). It’s possible that the Simeonites were carried away in the Judean captivity, since some of their cities remained in Josiah’s day (2 Chron. 34:6).
Whatever the time of Simeon’s deportation to Assyria and/or Babylon, they were considered part of the ten tribes constituting “Israel,” so the reference to it as a “northern tribe” isn’t exactly correct, though they are indeed allied with the northern tribes, as was Reuben.
Subscribe to:
Posts (Atom)