Journey to Rest

7/30/2019 Journey to Rest

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Rest is relying on the presence of power

of God in such a way that we refuse to

accept as an outcome what our natural

senses deem hopeless.

The Journeyto RestObedience-Training for the

Devoted Disciple

Dr. Douglas A. Blanc, Sr.


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1

2012


The Journey to Rest

The OT provides historical landmarks in a series of events which

illustrate several NT Christian life themes. The OT historical events

are used according to the admonition of Paul (Rom 15:4).

The theme of rest is found in the book of Hebrews (3:1-4:13; see Ps

95:7-11) and is mentioned there in contrast to s spirit of apostasy

(5:11-6:12). The writer of Hebrews declares, So then, there remains

a Sabbath rest for the people of God (4:9). The word Sabbath-

like rest combines the mention of rest in Ps 95:11(to settle down

in a place and be at rest from ones enemies) with Gods Sabbath rest

in Gen 2:2(a cessation of labor). It refers not to a particular place

(4:8), but is a condition entered into by complete trust in God when all

striving ceases (4:6).

So, rest is not the cessation of difficult experiences. It is not the removal of problems from our

life.Rest is relying on the presence of power of God in such a way that we refuse to accept as

an outcome what our natural senses deem hopeless (Phil 4:13; see also where sin is identified

as obstructing such trust, Isa 59:1-2; Num 11:16-23).

1. The Exodus (Exod 12:33-42):This event demonstrates God acting sovereignly to redeem his chosen people from a state of

bondage. Redemption is God securing the release of his people at his own expense (a purchase),doing so exclusively by the exercise of his power, and in a manner which attains his ultimate

glory.

The event is the culmination of God raising up a human instrument through whichhe made known his purpose while revealing his supremacy over the captors of

Israel (Exod 3:1-11:32). God could have abbreviated the process (Exod 9:15),

but desired to his supremacy proclaimed throughout the world.

In the NT God raised up his Son as the instrument through whom he declared hispurpose to the world; to reconcile guilty sinners to himself through the sacrifice of

his perfect substitute (Eph 1:7; 1 John 4:7-14; 2 Cor 5:17-19). He did this

according to his displayed power, glorifying himself by raising Jesus from the

dead (Eph 1:19-20).

We are living testaments (witnesses) who embody Gods redemptive mercy andgrace before a watching world (Tit 2:11-14).


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2. The Red Sea Crossing (Exod 14:1-31):The event displayed to Israel and to the Egyptians that God intended to glorify himself by

preserving the people he had previously redeemed (purchased), vv. 17-19. Israel soon doubted

Gods intention to preserve them despite the awesome nature of this proof (Exod 17:1-7).

God intends to build (strengthen) our faith in the crucible of circumstancesbeyond our control in order to convince us that he intends to glorify himself

before a watching world through the refining process of our character (2 Cor

4:17; Jas 1:2-4; 1 Pet 1:6-7).

Faith is being absolutely convinced of Gods character when our own isinsufficient to cope with oppressive circumstances deemed out of control (Gen

22:1-14; Heb 11:17-19).


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3. The Giving of the Law at Sinai (Exod 19:1-31:18):God intended to establish a kingdom of priests consecrated to his revealed purposes (19:6). The

golden calf defection of the people while Moses remained on Sinai resulted in the sons of Levi

being chosen as priests for the service of Lord (28:1; 32:25-29).

Having departed Egypt, the nation of Israel had initiated a journey which Godintended to culminate in Canaan, the land he would give for them to live under the

terms of his covenant. This necessitated God revealing to his people the

stipulations whereby they might obediently demonstrate their loyalty and supreme

love to God (Deut 4:1-14; 6:1-4).

By virtue of the cross and the new covenant, God s original intention to establisha kingdom of priests has been fulfilled (1 Pet 2:9). We are called to live a

consecrated life to God and to manifest our loyalty to him by surrendering to the

will and dictates of his abiding Holy Spirit (Rom 8:2, 13-14; 1 Cor 6:19-20).

This consecrated life of devotion to God is essential to the spiritual journey whichleads us to our Canaan, the place where striving ceases and we experience perfect

rest under the assurances of Gods care (Ps 55:22; 1 Pet 5:7).

4. The Promised LandThe following are turning points mark the historical progression (or demise) of Israels spiritual

condition from the time of their Red Sea crossing to their entry into the Promised Land (second

generation), their subsequent expulsion from the land and final restoration to the land. From the

time of the Exodus and Red Sea crossing (1440 BC) to Nehemiahs Jerusalem wall construction(440 BC) spans nearly 1000 years of divine intervention to chasten and to restore the people of

God. A critical observation of this period concludes the loss of so much unrealized blessing from

God due to sin. Though the nation experienced Gods patient longsuffering, his forgiving nature

and gracious deliverance; these are no substitutes for the rapturous delight associated with his

pleasure and attending blessing. The trade-offs of sin are immense. Since we must strive in this

world, better that our striving be focused against sin and never against the revealed purposes of

God for his children (see Heb 12:1-4).

a) The struggle to get there:Following their miraculous Red Sea deliverance from the pursuing Egyptians to the time of their

anticipated entry into the Promised Land, a series of complaints against God plagued the nation

of Israel and left them bereft of divine blessing:

1) Unable to drink the bitter water at Marah (Heb. bitterness), the peoplegrumbled against Moses, What shall we drink? (Exod 15:24)


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2) Barely one and one-half months since the Exodus, having departing thecomforts of Elim, a hungry, forgetful and ungrateful nation journeyed

toward Sinai through the Wilderness of Sin and grumbled against Moses

and Aaron (Exod 15:27-16:3).

3) Departing the Wilderness of Sin, the angry and thirsty nation camped atRephidim and quarreled with Moses, Give us water to drink. (Exod

17:1-2)

4) Having departed Rephidim and camped in the Wilderness of Sinai, thepeople became impatient and complained to Aaron about Moses delay on

the mountain (Exod 32:1-2), demanding gods to lead them. The act of

fashioning a Golden Calf was especially reprehensible to God since it was

in open rebellion to his expressed commandments (Exod 20:1-4) and also

since bull-calf worship (Apis) was practiced in the Memphis region of

Egypt.

5) Two years, two months and twenty days after the Exodus the cloud liftedfrom the tabernacle to lead the nation from the Wilderness of Sinai three-

days journey to the Wilderness of Paran (Num 10:11) where their

complaints of misfortune was heard by God (Num 11:1-3). God

responded with an outbreak of fire among the people in this place later

referred to as Taberah (Heb. burning).

6) No sooner had Gods mercy rescinded his fire-judgment that the peoplewept in complaint (Num 11:4). Ungrateful for the abundant supply ofmanna, they demanded their craving for meat be satisfied, recalling a

better diet during their days in Egypt (Num 11:5).

7) Miriam and Aaron complain against their brother Moses for his marriageto a Cushite woman (Num 12:1), perhaps identified with the Midianite

Zipporah (Exod 2:21) or one of the women among the mixed multitude

(Exod 12:38; Num 11:4). Regardless, the complaint was in open defiance

to the leader God appointed and with whom enjoyed a relationship

superior to that of a prophet (Num 12:6-8).

8) At the very threshold of the Promised Land, the people complained toMoses and Aaron (threatening to pelt Joshua and Caleb with stones),

preferring to have died in Egypt or the wilderness than to fall by the sword

in Canaan (Num 14:1-10). Note the presumption of their complaint; that

God had led them this far only to abrogate his promise and permit their

destruction or capture at the hands of their enemies.


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The above cases illustrate the enduring frailty of human nature. From the fall of mankind into

sin, the sin of ingratitude has been a moral blight on human nature (Gen 2:16-17; 3:3). Like

ancient Israel, our spirits soar with every positive circumstance which brings peace, satisfaction,

and contentment. We demand the removal of anything that resists our comfort and threatens our

security. How easily we are prone to grumbling and complaining about anything from the

weather, to personal relationships, to the quality and quantity of our possessions, to those in

authority over us; essentially anything that disrupts our happiness is grounds for complaint.

Given this human propensity for complaint, we as Christians should be aware of the following:

that all complaint is sin and all sin is ultimately directed toward God (Ps 51:4); that God calls us to a life of contentment, not on the basis of life-conditions (possessions,

relationships, the benevolent or malevolent nature of the authority over us), but on our

satisfaction in him (Isa 26:3;2 Cor 3:5; Phil 4:11-12);

that despite appearances, God is raining down daily blessings upon us (Jas 1:17); that regardless of our best logical conclusions from painful events, the God who has

mapped human history according to his good outcome, has also secured a similar path for

us (Rom 8:18-28);

that complaint only emphasizes our love for this world and by contrast (Matt 6:19-21;2 Tim 4:10; 1 John 15-17), a corresponding loss of desire for the next (Phil 1:23; Col

3:1-4; 2 Cor 4:16-18);

that the Spirit of God within us does not complain and it is his presence that must fill us(Gal 5:22-24); that complaint diminishes our witness to the world (Matt 5:11-12); and that habitual

gratitude resists a complaining spirit (Eph 5:20; 1 Thess 5:18).

b) The exclusion of some:Poised to enter the land promised by a God who repeatedly demonstrated his love and loyalty to

an ungrateful and complaining people; the people consistently resisted his will revealed through

leaders given to guide them to this place of rest. This same love and loyalty is demonstrated to

new covenant believers (Isa 42:6-8; 49:8-23), giving us pause at the thought of resisting after the

manner of our old covenant brothers and sisters (Rom 5:8; Matt 26:28; Luke 22:20; 1 Cor

11:25).


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According to Num 14:11-45, a series of events unfolded from the ensuing rebellion of the people

unconvinced by the Joshua and Calebs reassuring report of Gods intention to give his best to

his people (Num 13:30; 14:6-9, 24). This resulted is a generation forfeiting the blessing of

occupying a land where their service to God would glorify his name in the earth (see Num

14:21). Only Joshua and Caleb whose hearts remained true to this purpose were not judged from

this rebellious generation and permitted entrance into the land. A survey of the events resulting

in exclusion of the rebellious:

1) The bad report of ten spies (Num 13:25-29, 31-33) induced fear andcomplaint among the people (Num 14:1-4). Their incessant complaining to

the brink of Canaan produced a terminal heart condition requiring little

convincing by the unfaithful spies to rebel against God (compare this episode

with Gen 6:5-8; see also Jer 17:9).

2) The righteous are exonerated, falling on their faces in remorse on behalf ofthe people, are spared destruction by the wicked through the intervention ofGod Num 14:5-10.

3) Judgment is pronounced upon the wicked who, instead of trusting, abhor,blaspheme and despise God; disinherited and disease-ridden, Moses will

become the nation purposed by God to inherit the land, Num 14:11-12.

4) Out of concern for the name/reputation of God (see 2 Chron 7:14), areputation which includes who he is and how his people are known by him (an

intimate relation in which a holy and otherwise unknowable and

unapproachable God has come near, Num 14:14), Moses intercedes on behalfof the wicked to ensure they remain as a lasting testament to the

unimpeachable character of God, Num 14:13-19.

5) God rescinds his judgment (except upon the men who brought the bad report,vv. 36-37), sparing the people from disease and disinheritance; they will

forever remain his people, but cared for (see v. 25) outside the land a

wilderness-wandering state of existence, Num 14:20-25 (see also Deut 8:4).

Caleb (also Joshua, vv. 30, 38) is mentioned (see v. 24) as the example and

the destiny of what might have been for the rest of the nation. Perhaps

knowing the blessings forfeited by sin is a worse estate than the judgment ofGod. Many Christians live in the wilderness, cared for by God as his beloved

children, forgiven, but having rebelled are suffering the consequences of

knowing what might have been (see Nathans pronouncement of David in 2

Sam 12:8).


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6) Recounted to the people are the consequences (curses) of sin (notice thatMoses is unmentioned in the exception (v. 30); God foreknowing his later

defection at Meribah, Num. 20:2-13?) and the blessings they have forfeited

(see Deut 30:11-20), Num 14:26-35. Though eventually entering the land, the

children suffer the collateral damage cause by sins they did not personally

commit (v. 33). Christians are not spared the collateral consequences of life in

a sin-filled world (see John 15:19; Phil 2:12-15; 1 Pet 2:12).

7) the reaction of the people was one ofbitter remorse (the sorrow of this world,see 2 Cor 7:10) and readiness to fulfill Gods original intention; the former

experience is realized while the later would forever be impossible. So too with

many Christians who by grace may recover from extreme moral failure, but

cannot un-ring the bell of rejecting Gods intended purpose for them. There is

grace, forgiveness, and restoration, but not of past time and lost opportunities

(see Joel 2:18-27). Remorse and not repentance is revealed when the people

resist God further in an attempt to override the consequences of sin by willful

persistence, Num 14:39-45. God is the author of opened and closed doors (see

Job 12:14; Rev 3:7).

New covenant believers are warned against resisting God and forfeiting the rest promised to

ancient Israel (see Heb 3:7-4:13). What are some ways we verbalize woeful departures from

God (i.e. by rejecting the clear teaching of his Word) which bring us to the brink of victorious

living only to leave us wandering in the wilderness of doubt, defeat, and despair?

1) What God is demanding of me does not reconcile with my evaluation of mycircumstances. Do we really know better than God? Obey and leave theconsequences to him.

2) What God is demanding of me does not reconcile with my beliefs about him;who he is and what he does. We are idolatrous when we fashion our own

mental image of God and worship the image based on conditions of our own

making. We must bring our most cherished beliefs in line with the Word of

God.

3) What God is demanding of me does not reconcile with my personal self-estimation of plans, goals, and preferred lifestyle. This is nominalChristianity at its best; paying lip-service to God with a lifeless and powerless

superficial faith. Repent and die to self.


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4) What God is demanding of me does not reconcile with my consideration ofthose who do not know him. God demands obedience because the obedient

life is in subjection to him. A life in subjection to God glorifies his name in

the earth (i.e. calls attention to God and not to self). Emphasize the lost plight

of souls rather than felt personal needs (Ezek 3:16-21; Rom 10:1; 1 Cor

9:16).

5) What God is demanding of me does not reconcile with my understanding ofhis best for my life. This is the hallmark confession of rebellion. It indicates

the seminal struggle of wills in a battle with God we cannot win and must not

fight (the sin of preferring all things worldly is the root cause, see Rom 8:7;

1 Cor 3:1). We must become convinced (by means of the Spirit) that the best

is the byproduct of complete resignation to God in our present circumstances.

Many Christian wrongly believe that when God changes their negative

circumstances they will then serve him fully. This makes obedience

conditioned on what God must do for us and not on what we are obligated to

do for him. Someone is on the throne of our lives. It is either the LORD Jesus

Christ, or me. Choose and live accordingly! If self is enthroned you need only

read Number Chapter 14 to analyze your present and view your future. If

Christ is enthroned, Gods best is 100% guaranteed, regardless of the

circumstances.

c) Entrance into the land:After 40 years of sequester in the wilderness, the time for the remaining people of God to enter

the land he promised their fathers arrived. A series of speeches given by Moses to the people ofGod are contained in the book of Deuteronomy and detail his reminiscences of their history and

the central role the law of God would play in living as his people in their own land when their

wandering ceased.

The book of Deuteronomy (lit. second law) is more than a mere retelling of the nations

history, it is a dramatic portrayal of the implications of choices and decisions in relation to law of

God, the consequences of resistance, and the blessings which await the devoted. As the writer of

Hebrews indicates, the rest for the people of God was/is not associated with entering and

occupying the land of promise, but in following the manner of life prescribed by God through the

law in the land (Heb 4:8-13).

Conformity to the law resulted in peace along their borders and the attending blessings which

flowed from God out of fidelity to his ways. Neglect of the law, or modification to the law,

resulted in a loss of rest, hostility along their borders, the judgment of God upon their lives, and

eventual expulsion from the land.


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The chart below details the spiritual significance of the events occurring in the lives of the

Israelites with a view to new covenant expectations in Christ.

We will survey the speeches of Moses in order to appreciate the role of the law to the spiritual

formation of the people of God seeking rest in the land of promise.

1. The 40-year time of wandering ends the nation of Israel under the direction ofMoses defeated the Amorite king Sihon and the Bashan king Og and were

positioned in the steppes of Moab east of Jordan to enter the land of Canaan,

1:1-5 (2:24-3:29).

2. For the benefit of the new generation of Israelites who would dispossess theinhabitants of Canaan and occupy the land, Moses recounted the history ofGods dealings with their rebellious forefathers:

a. Departing Horeb, the nation chose tribal leaders and made their wayinto the Negev passing through the terrifying wilderness en route to

Kadesh-Barnea where they were positioned to take possession of the

hill country of the Amorites and Canaan, 1:6-21.


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b. The people demanded of Moses spies to explore the land; who,confirming the goodness of the land, caused the hearts of their brothers

to melt with reports of the enemies superiority and Gods intention

inferior power to provide protection, 1:22-29.

c. Moses admonished the people not to fear, but to trust God on the basisof his prior acts of provision and deliverance in the wilderness to fight

for them, 1:30-31.

d. Moses pleas went unheeded and the people failed to put their trust inGod (their sin was not accepting the words of Moses, but rejecting the

character of God revealed in his multiple interventions on their

behalf), 1:32-33.

e. God intervened yet again, but this time with righteous anger andjudgment, depriving the men of that generation the privilege ofentering the land, including Moses (3:23-29; 4:21; 32:51; 34:4; see

also Num 20:12; 27:13-14; Ps 106:32) with the exception of Joshua

and Caleb, 1:34-40 (see also, Num 14:6-7, 24-30).

f. Continuing in their rebellion, the evil generation of Israelites directedby God to turn back into the wilderness, instead forged ahead in their

own strength to take the land and were summarily defeated by the

Amorites without the Lords help, 1:41-46.

g. Moses now recounts the 40-year period of wilderness wandering in thevicinity of the range of Mount Seir in Edom below the Dead Sea into

Moab until the last man of the former generation perished, 2:1-23.

h. The new generation of Israelites is directed by God through Moses toadvance beyond Moab through the Arnon River valley of Ammon to

defeat and dispossess the Amorites and the inhabitants of Bashan east

of the Jordan, 2:24-3:22.

i. Moses makes repeated appeals for God to recant his earlier denial ofentrance into the land, but to no avail; Joshua is chosen by God to take

Moses place as leader of the new generation, 3:23-29; see also 31:1-8; Num 27:12-23; Jos 1:1-9.

j. The new generation is admonished prior to entering the land withregard to the law; it is to be treasured as the revealed and objective

standard of Gods requirements for righteous living, 4:1-8.


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k. The people are further admonished to diligently maintain the integrityof their soul against forgetting what they have personally experienced

of Gods intervening favor and judgment and to make them and the

precepts of the law known in perpetuity to their offspring (to trust God

as the basis for rest; to rebel as the basis for unrest); these lessons

passed down were central to the nations perpetuity in the land, 4:9-14.


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l. A further area of self-reflection involves the temptation to worshipidols; a temptation that would plague Israel in the land and ultimately

result in their expulsion from the land, 4:15-31.

m. Moses relates to Israel their supreme favor as a privileged people inthe eyes of God as further motivation to keep his statutes (cities ofrefuge are parenthetically mentioned as well), 4:32-43.

n. Moses recounts the moral law (other civil and ceremonial aspectsapply as well) to the people prior to their entrance into the land as the

basis for inhabiting the land and attaining rest, 4:44-5:33.

o. The greatest command (to love God with all ones heart) isemphasized by Moses (also Jesus, see John 13:34-35 and Paul, see 1

Cor 13:1-13) with admonitions not to forget Gods redemption

(Exodus) and protection/provision (Red Sea/wilderness), and to trusthim to dispossess the inhabitants of the land before them; the religion

of the Israelites is fundamentally heart-based, 6:1-8:20.

p. God further admonishes the people through Moses, that when theysucceed in taking the land, not to credit themselves with dispossessing

its inhabitants, 9:1-5.

q. God also reminds the people of the reason he is giving them the land tooccupy; it is not due to their righteousness that they have earned the

land as a possession, but in spite of the unrighteousness and according

to Gods great mercy, 9:6-29.

r. Finally, Moses recounted to the people the news tablets of stonecontaining the moral law which were given following the golden calf

defection (9:13-29) of their forefathers (see Exod 32:1-35); to adhere

to the precepts by circumcising their hearts to honor him first in all

things, 10:1-11:32.

So much of Israelspotential life with God in the land parallels the believers experience of

sanctification. We have likewise been privileged with favor by God through his redemption in

Christ. Beyond this, we no longer have the law to conform to as an objective reference, but thelaw of the Spirit of life in Christ Jesus (Rom 8:1-4). It is this dynamic principle of the new birth

which allow Christ to be formed in us (Gal 4:19). Sanctification is both a one-time separation to

God as his purchased possessions and an ongoing process of yielding daily to the righteous

influences of his abiding Holy Spirit (Rom 8:12-17) through his intuitive witness in concert with

the revealed will of God in the scriptures (1 Thess 4:3; Heb 10:10, 14).


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d) Successive stages of conquest:This is a time of transition for the people of God (the nation of Israel) as they move from being

nomadic desert wanderers and become a constituted nation in their own land. This is not only a

transition of geographic location; it is also a transition of human authority and guidance. The

people of God had previously relied on Moses to lead them in accordance with the guidance hereceived from God. Now the Israelites must look to Joshua as the one selected by God to succeed

Moses.

While Moses had initiated the conquest and the allocation of Israels sovereign territory east of

the Jordan (the tribes of Reuben, Gad and half of Manasseh, Deut 3:12-13) defeating the

Amorite king Sihon and Og the king of Bashan (Deut 2:24-3:29), Joshua would continue the

conquest and allocation of tribal land west of the Jordan in Canaan (Jos 1:1-Judg 1:1-36).

Transitions are not easy, especially when a people are accustomed to the status quo. It took the

death of Moses to begin the process of gaining confidence in their new leader (Jos 1:1).

Joshua no doubt experienced his own set of insecurities facing his new role as leader of a

systemically rebellious people. His mission required a skill set as a military leader for which he

possessed neither formal training nor standing army. Like Moses before him, Joshua must rely

fully on God and trust him implicitly through every stage of the conquest. This was no easy task

as many of the directives issued by God would defy logic and common sense reasoning (e.g. the

fall of Jericho, Jos 6:1-27). Both Joshua and the people he would lead must be prepared for the

mission that lay before them (Jos 1:1-5:15). We will visit this subject in a moment, but first we

consider how these historical events spiritually parallel the Christian life.

The believers experience of sanctification noted above is vividly demonstrated in the militaryconquests of Israel. It is important to note that Israel did not merely take possession of vacant

territory, nor did they occupy land which was surrendered to them willingly and with struggle.

Israel must dispossess the current occupants of the land in order to take possession of the

territory which would provide boundaries for their new sovereign state. Lets emphasize the

concept of boundaries for a moment. The boundaries represent the extent of the conquest and the

territory for which the new nation would be accountable to God for maintaining compliance with

his imposed law-based system of civil and moral order.

The conquest was divinely-ordained to be accomplished thoroughly and in stages (see Exod

20:30; the east and central campaign, Jos 6:1-21; 8:1-29; and 10:1-28); the southern campaign,Jos 10:29-43; the northern campaign, Jos 11:1-23). There is a relation between the conquest of

the land and the quality of life enjoyed by the nation in the land (i.e. rest, Heb 4:9). Israel would

enjoy the blessing of God in correspondence with the extent to which they purged the land of its

prior occupants.


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With the notable exception of the Gibeonites (Jos 9:1-27), Joshua had fully obeyed God by

devoting all the inhabitants and their possessions to destruction (Jos 6:21; 8:26; 10:28; 11:20).

Prior to his death, the Lord commanded him to purge the remaining unconquered lands of the

Canaanite occupants (Jos 13:1-7). This task seems to have largely been left to the tribes after his

death who failed in their efforts and disobeyed the Lords command to dedicate both occupants

and possessions to destruction (Judg 1:1-36; see Judg 1:19, 25 and 27-36).

The purging of the land of its inhabitants may appear at first glance to be an indefensible and

unjust extermination authorized by God.1 The seven tribes occupying the land were subject to the

ban (Heb. cherem) commanded by God. In other words, the Israelites were to devote to

complete destruction the inhabitants of the land without mercy or covenant (Deut 7:1-2; Jos

6:17-21; 7:11-12). Leaving a remnant of the occupants would subject the new nation to

temptation to sin (e.g. intermarriage and spiritual defection, Deut 7:3-4) and expose them to

divine judgment, Deut 7:4.

Included in the ban was the complete destruction of the altars and carved images used for

pagan worship, Deut 7:5. Justification for the ban was not Israeli favoritism, but to execute

final judgment on the Canaanites. Gods longsuffering toward the Canaanite people endured four

hundred years (Gen 15:16). Israel is his instrument of judgment, just as future generations of

Israelites would be judged by the surrounding nations (Deut 9:4-5; see also Judg 2:11-15).

The experience and process of sanctification follows suit. The Christian life is governed by

deferred authority. That is, we defer authority to the one who purchased us with his own blood

(Acts 20:28; Eph 1:7; 1 Pet 1:18-19). It is by complying with his law, the law of the Spirit of

life (Rom 8:2), that we experience true freedom. Therefore, joy, peace, and contentment are

experienced in relation to an intimate walk with God through complying with the Spirit whose

intuitive and scriptural witness guides us into the character of Christ.

Sanctification has a completed and permanent sense, but it also has an ongoing and progressive

sense (compare Heb 10:10 and Heb 10:14). We have entered the land, so-to-speak, but the

conquest of sin is realized in stages through persistant resolve and ongoing warfare (Jas 1:13-

15). Once realized, there is an ongoing battle to root out every sin which militates against the law

of the Spirit and refuses conformity to Christ (1 Cor 9:24-27; 2 Cor 10:3-6). No sin is to be

tolerated or excused by the Christian (1 Thess 4:1-8; Matt 5:20, 48; 1 John 2:1). As the

Israelites who failed to drive out the inhabitants of the land and exposed themselves to

temptation and ruin, so failing to purge our lives of sin exposes us to temptation and divine

discipline (see Heb 12:4-14).

1See Gary DeLashmutts excellent article on the ban at http://www.xenos.org/essays/ban.


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Lets return to the previously identified preparation of Joshua and the people of God. Before

them was the awesome task of dispossessing the firmly entrenched and militarily fortified

occupants of the land (e.g. the fortified city of Jericho, Jos 6:1).2 What preparation did they need

to guarantee success? There would be many terrifying sights in Canaan to disable the nations

confidence in their new leader and in God to whom he answered. The nation and their leader

needed to have their confidence in Joshua and in God confirmed (Jos 1:1-9; 3:7-13). There is a

similar pattern in the relation between the risen Christ and the disciples who would enter the

harvest at his bidding (Acts 1:1-3). We must also have resolute confidence in God based on the

unshakable truth of his Word and the unfailing nature of his character. God had already allocated

to Israel the land they failed to take from the Canaanites (Jos 13:6; 23:4). There is a fullness

intended for the Christian, a rest for the people of God that is forfeited when we permit sin to

occupy our land. So much is allocated to us by God that is also forfeited for lack of resolve to

wage war against sin.

e) Life in the land:The Old Testament book of Judges perhaps best illustrates the recurring struggle with sin faced

by every believer. The well-known cycle of sin is the predominant theme of the book and

contains the familiar pattern illustrated by the chart below. The period of the judges spans a near

400 year period of Israels history from

the death of Joshua to the death of Samuel

(13801050 BC). Israel is a theocracy, a

nation existing for God and governed by

God. There is a negative connotation to

the appearance of the judges. Judges

appear on the scene in response to the

anguish of the people of God who are

suffering the consequences for their sinful

rebellion. The exploits of several notable

judges are contained in chapters 3-16 of

the book (see table below). The

successive oppressions of the people of

God are accomplished by foreign nations.

The familiar refrain, And the people of

Israel did what was evil in the sight of theLORD (Judg 2:11; 3:7, 12; 4:1; 6:1; 10:6; 13:1).

2German archaeologist Garstang describes Jericho as a four-five acre city surrounded by a double wall (John

Garstang and J.B.E. Garstang, The Story of Jericho, 1940). The double wall of Jericho has a stone retaining wall

base with an earthen rampart separating the two six-feet thick mudbrick walls. The upper wall extended 46 feet

above the ground level. The embankment between the walls also accommodated living quarters. Ernst Sellin and

Carl Watzinger,Jericho die Ergebnisse der Ausgrabungen, Osnabrck, Otto Zeller Verlag, 1913.


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Apostasy Slavery Years Deliverer Years

Judg 3:5-8 Mesopotamians 8 Othniel (3:9-11) 40

Judg 3:12-14 Moabites 18 EhudShamgar (3:15-31) 80

Judg 4:1-3 Canaanites 20 Deborah & Barak (4:4-5:31) 40

Judg 6:1-10 Midianites 7

Gideon (6:11-8:35) 40

Abimelech (9:1-57) 3

Tola (10:2) 23

Jair (10:3-4) 22

Judg 10:16-18Ammonites Philistines

18

Jephthah (11:1-12:7) 6

Ibzan (12:8-10) 7

Elon (12:11-12) 10

Abdon (12:13-15) 8

Judg 13:1 Philistines 40 Samson (13:2-16:31) 20

It is necessary to preface the period of the judges with the explanation for their appearance

detailed in Judg 2:1-3:6. This accounting of the nations sinful behavior is significant for a fewreasons.

1. After the death of Joshua the nation failed to wage war with the enemy afterthe manner intended by God as revealed to both Moses and to Joshua (see

Exod 23:20-33; Deut 31:1-8; Jos 1:1-9). It is interesting to note that the

biblical record describes the wholesale failure of Israel to drive out the nations

in terms of disobedience and not inability (i.e. did not and not could not,

Judg 1:27-36). The scripture recorded in Judg 2:10 is an ominous reminder

of how repeatedly compromising the Word of God results in wholesale

apostasy.

2. This was rebellion against Gods intended purpose of disposing the occupantsof the land and left the remnant to serve as thorns in the side of his people

(Judg 2:2-3).


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3. It is truly amazing that the generation who entered the Promised Land byvirtue of their forefathers disobedience was not falling prey to the same

spiritual defection. Please realize that fidelity toward God is not automatically

transferrable from generation to generation. Each generation must be

awakened to the just demands of a holy God (2 Chron 7:14; Ezek 18:30-32).

According to Judg 2:7, the leadership of Joshua impacted the people of God

and the elders who outlived him. Yet, without a clear vision from God, the

people would not cast off their restraints (Ps 11:3; Prov 29:18; Judg 17:6;

21:25).

4. Their sinful failure to drive out the nations was eclipsed by their deliberateabandoning of God to follow other gods (Judg 2:11-15). This repeated

offense over the course of three centuries resulted in the experienced

resistance of God toward their every effort to live in the land. How tragic!

God intended rest and not resistance (Judg 2:16-20). Ironically, the pagan

people co-habiting with Israel became instrumental in teaching the wayward

people of God the way to properly wage war (Judg 2:21-3:1-6).

5. Other observation beyond the limits ofJudg 2:1-3:6 concern the Holy Spirit,angelic visitations, the role of prophets, the performance of miracles and the

use of dreams.

The Holy Spirit serves as a present and active instrumental forceempowering insufficient men (e.g. Othniel, Gideon and Samson) to

accomplish impossible acts of deliverance (see Judg 3:10; 6:34;

13:25; 14:19; 15:14 see also 9:23 for a contrary evil spirit). It isinteresting that though previously the feats of Samsons strength are

attributed to the Spirit of God, in his grasping of the two middle pillars

of the temple of Dagon there is no mention of the Spirit rushing upon

him (Judg 16:28-30). Certainly, this feat was not accomplished by

Samsons brute power, but the lack of the Spirits mention is perhaps

to emphasize the grace of God over mere special empowerment.

Samsons great strength was not due to his unshaven head, though

strictly adhering to his Nazirite vows was obligatory for divine

blessing (Judg 13:4-5, 7, 14; see the provisions in Num 6:1-12; there

was only one stated provision for shaving the head and this was in the

case of an unavoidable encounter with a dead body in which case

offerings were required to finish the remainder of the days consecrated

to the Lord). Samsons power resided in his loyalty to Gods anointed

on his life, not in either the loss or regrowth of his hair ( Judg 16:22;

His hair regrew, but his power did not correspondingly return).


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The Angel of the LORD figures prominently during the time of thejudges (e.g. appearance to Gideon, Judg 6:11; appearance to Manoah

and also to his wife, Judg 13:3; 8-22). These are theophanic (God

appearing in human form) manifestations of God (Judg 6:14, 22). It

was not immediately apparent to Gideon, Manoah or his wife that they

were in the presence of God (see also of Jesus on the road to Emmaus,

Luke 24:15-16; the mention of Luke that their eyes were restrained

from knowing him is likely an indication of lack of belief; i.e. they did

not see what they did not expect to see). This demonstrates Gods

gracious act of condescending to our need and ultimately typifies

(though many believe these Angel of the LORD appearance in the Old

Testament are pre-incarnate visitation of the Son of God [i.e.

Christophany) the incarnation of the Son of God in the person of Jesus

of Nazareth (Isa 9:6; John 1:11-13).

Prophets and the prophetic function are also identified with the periodof the judges. In such cases the prophetic function is not to disclose the

future as much as it is to deliver a word of warning from God ( Judg

6:7-10 and Judg 9:7-20). When the people of God wander, it is

expected that a holy God will call them to account. Prophets were used

in ancient Israel to deliver messages of judgment to recall to the people

their sin and ultimately to restore them to a favorable position with

God.

The miraculous was also a feature of the period of the judges. In thecase of Gideon, he observed fire from the staff of the Angel of the

LORD which consumed meat and unleavened cakes (Judg 6:21). In the

case of Manoah, his barren wife conceived (Judg 13:3). In the case of

Samson, water erupted as a fountain from a depression in the lands

surface at Lehi (Judg 15:19). These miraculous acts of God were

intended to confirm the faith of the witnesses (see of Jesus, Acts 1:3).

The mention of Gods use of dreams is significant to describing hismulti-faceted function during the period of the judges (Judg 7:13-15).

It is interesting to note that Midianites and not the people of God

received both the dream and also the interpretation of the dream. If

God can use an inanimate bush, he can use pagan Midianites (see

Exod 3:2). Moreover, the dream incidence was intended to strengthen

the faith of Gideon (see Judg 7:9-11, 15).


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Additional observations of the documented period of the judges include what may be called the

folly of Gideon (Judg 8:27). As profound as his use to God had been and as demonstrative of

courageous obedience to God had been displayed, Gideon failed miserably by making an ephod.

An ephod is generally understood as the vestment worn by the high priest in ancient Israel (see

Exod 28:6-14), but in the case of Gideon it likely is a reference to an image reminiscent of the

golden calf; at least it was worshipped as such (see Exod 32:2-4; Judg 8:24-27).

The venerated image became a snare (a trap) to Gideon (see the use of the term in Exod

23:33 and Deut 7:16). This compromising act of Gideon may have been the cause for his sons

rebellion again Gideon and ultimately against God. His arrogance and brutality is epic (see Judg

9:1-6). This recalls the future act of David (his arrogance and brutality) and the resulting

defection of his son Absalom (2 Sam 11:1-18:33). These indiscretions identify the erosion of

spiritual well-being, the failure to deal with temptation, and the eventual moral failure of the

child of God who reserves unto himself or herself some facet of their life. As priests of God, we

are to be wholly devoted to the Lord (see Exod 28:36; 1 Pet 2:5, 9).

The climax of effrontery for Abimelech was his demand to be made king by the people (Judg

9:6). His father Gideon had rightly refused this role in Israel as it was intended to be occupied by

God alone (Judg 8:23). It is recorded of Abimelechs demise that God judged him for his evil

deeds (Judg 9:56-57). Like Achan before him, swift and irreversible judgment was meted out by

God. As in the case of Ananias and Sapphira (Acts 5:1-11), God brought swift and irreversible

judgment upon member of the early church. We may wonder why at times God is longsuffering

and patient with his rebellious children and at other time swift in bringing judgment. The answer

is likely found in his desire to make his holiness known (see Num 20:12; Isa 8:13). Often public

offences are dealt with publically that God may expose the sin and instill his reverential fear in

the hearts of his people (e.g. Heb 10:30-31).

It is useful at this point to identify the common attributes of the primary judges featured in the

record of this period.

1. All were subject to fear, doubt, anxiety, temptation, and pride among the full-range of human imperfections. None were anointed (chosen) by God due to

their superior qualifications (see of Elijah, Jas 5:17).

2. The success of the judges in the performance of their acts of deliverance isattributed to their being a willing and compliant vessel in the hands of God.

3. The Spirit of God is the agent occasioning deliverance through the willinghuman instrument (e.g. Judg 3:10). This is most explicitly referenced in the

case of Samson (Judg 13:25; 14:6, 19: 15:14; see also, 1 Sam 11:6).


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4. Profound experiences of the Spirit and remarkable use by God does noteliminate vigilance over the human heart. Gideons sinful casting of the ephod

and Samsons callous neglect of his Nazirite vow illustrate human

susceptibility to temptation. We must not place confidence is what God is able

to do with us. A tool in the hand of a craftsman receives no glory. Our duty is

to remain vigilant both within and without. That is, internally we must keep

watch over our hearts (Prov 3:23) and externally we must remain aware of

Satans lurking presence (1 Pet 5:8). Davids lament of Saul includes the

repeated epitaph, How the mighty have fallen (2 Sam 1:25-27).

f) Expulsion from the land:A brief review is in order at this point in our journey. The land of Canaan was promised to

Abraham and to his descendants by God as a perpetual possession (Gen 17:8; 26:2-5; 28:1-4,

13-14; 1 Chron 16:16-18; Ps 105:8-11). The promise extended beyond the mere possession of

land. The land was to be a place where the people of God could dwell under his abiding care,serve and worship him in accordance with his revealed statutes and thus experience his manifold

blessings (Deut 29:12-14).

Even before the exact location of the land was revealed to Abram, God discussed its provision in

terms of a tri-fold blessing (see Gen 12:1-3). We later see that the experienced blessing of God is

based upon the faithfulness of the beneficiary (see Gen 26:4-5). We can recall the first Israelites

taking possession of the land under Joshua. Moses had previously commanded them that upon

entering the land they were to divide the tribes and stand respectively on Mount Gerizim (for the

blessing) and on Mount Ebal (for the curse), Deut 27:11-14. The Levites were to proclaim the

curses and the people were to answer with Amen (so be it), Deut 27:15-26. Mosesproceeded to recount the blessings and the curses to the people (Deut 28:1-68). The blessings of

God accrue to those who are whole-heartedly devoted to him (Deut 30:9-10).

So, there is a distinction to be made in order to understand why the people of God were expelled

from land given by God to them in perpetuity. In addition to the promise-covenant of God with

Abram, there is also what may be termed a land covenant revealed by Moses to the people

(Deut 28:1-30:20). The former (unconditional-Abrahamic) covenant provided the people of God

with perpetual title to the land. The latter covenant (Deut 29:1-conditional) detailed the

provisions for their remaining in the land; provisions which may be summed up in one word,

obedience (Deut 28:2, 9, 13-15, 45-47, 58; 29:9). Thus, the land covenant was inseparablylinked to the Sinaitic (Mosaic) covenant (see Exod 19:5-6); the civil, ceremonial and moral

requirements for life in a theocratic kingdom. The Jews have not always inhabited the land given

to them by God, but they will always hold title to its possession. This must be understood,

because in expelling his people from their land, God did not break his covenant with them. They

had failed to uphold the provisions given to them by God for living under his blessing in the

land.


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The expulsion of the people of God from the land was not an immediate occurrence. The steady

sin-induced spiritual erosion placed the people in a continual state of rebellion against God.

Though neither Saul nor David was perfect in the eyes of the Lord, the reign of Solomon is the

tipping point of spiritual apostasy in the life of the newly established kingdom (see 1 Kgs 11:1-

43). Two kingdoms would result from Gods judgment on Solomon, tearing the kingdom from

his lineage and giving it to Jeroboam (1 Kgs 11:11-13, 26-43). Jeroboam sealed the fate of Israel

by rebelling against God (1 Kgs 12:25-33). Successive kings continued the practice of spiritual

apostasy (e.g. 1 Kgs 15:34; 16:30). More than this, they had broken the land covenant relation

established by God as the terms for their continued possession of the land. God was bound by the

terms of the land covenant to expel his people from the very land he promised to them as a

lasting inheritance. The blessings of life in the land were conditioned on the hearts of the nation-

inhabitants toward God (see Lev 18:24-30; 20:22-25; Deut 29:18-20 and Judg 2:16-3:6).

Therefore, the Israelites had determined their own course (Deut 29:25-26; see also, Deut 30:11-

20). To depart from God was to break his land covenant and to effectively seal their fate. The

grace and longsuffering of God are on display here. Suffering egregious displays of spiritual

apostasy from the people; God raised up Judges to liberate them from the consequences of

rebellion. He sent prophets to tell-forth his previously revealed ways, to call the nation into

conformity with his covenant and to permit their continued residence in the land (e.g. 1 Kgs

11:29-39; 13:1-10; 16:1-7; 17:1-19:18; 19:19-21; 21:17-24; 2 Kgs 1:1-2:14; 2:15-9:13; 13:14-

21; 19:1-7) . Though their eventual expulsion from the land is predicted before theirpossession

of the land, God revealed through Moses their return to the land in accordance with his

compassion and willingness to forgive (Deut 30:1-10). God desires his people to be recipients

of his blessings. The prophets delivered his words of appeal much as the Word of God is

impressed upon us by the Spirit of God and is intended to awaken us from spiritual slumber andembolden us to flee the path of sin and to escape the severity of Gods lovingly-applied hand of

discipline.

Willful and sinful rebellion resulted in the unheeded voice of God through the prophets and the

expulsion-deportation of the Northern Kingdom from the land by the Assyrian Empire in 722 BC

(worse than their expulsion was the corresponding Assyrian occupation; this contributed to the

comingling of races and the advent of the Samaritan people; i.e., not every Israelite in the

Northern Kingdom was deported). The Southern Kingdom faced three waves of Babylonian

invasion ending finally in the destruction of the Jerusalem temple in 586 BC. The remaining

people of God in the south (the allotment given by God to Solomons progeny, 1 Kgs 11:13)were carried away to Babylon as exiles to endure 70 years of captivity (failure to provide a

Sabbath rest for the land during their time of occupancy?).

This sequence of events regarding the spiritual apostasy of the Israelites is reminiscent of the

Parable of the Minas taught by Jesus and recorded in Luke 19:11-27. In the case of the people

of God, each was required a stewardship to be blessed in the land. In the same manner, we as

Christians are stewards of our lives in the kingdom and are blessed accordingly (1 Cor 4:2). The


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parable is told due to the presumption of the immediate arrival of the kingdom of God by the

people (v. 11; see also, John 6:15; Mark 10:35-45; Acts 1:6). Since the arrival of the kingdom

of God would be delayed, the parable teaches stewardship regarding the stipulations for

occupancy of this world until it is delivered (v. 12). The giving of a mina to each of ten servants

is indicative of the stewardship required (to engage in business until I come, v. 13 ESV).

A mina is equal to 100 drachmas which is equivalent to a days wage. Instead of rejoicing over

the imminent return of their master and the ensuing kingdom it would bring; the occupants of the

land hated him (v. 14; see also of the rejection of Jesus, Ps 118:22-23; Matt 21:42; 1 Pet 2:6-8).

In vv. 15-27 we are told of the day of accounting for the servants. Those who were faithful

stewards were blessed in the kingdom (vv. 15-18). The unfaithful servant was stripped of his

stewardship (vv. 19-26).

The lesson for the disciples of Jesus is that those who are faithful in the duty of proclaiming the

gospel will be enriched and will continue to touch the lives of others, while those neglecting this

enterprise will live spiritually unfulfilled lives (v. 26). The enemies identified in v. 14 are those

with no affinity to the master. They await not only loss of the kingdom, but eternal damnation (v.

27). From this we may conclude that disciples of Christ may live spiritually fulfilled or

unfulfilled lives in the kingdom. To be spiritually fulfilled is to be actively engaged in touching

lives with the gospel of Jesus Christ. There is no numerical standard for the achievement of this

stewardship (e.g. one life or a thousand lives). Occupying the kingdom-land is a matter of living

under the terms established by the King (Matt 28:18-20; Mark 16:15; Acts 1:8). Those of Israel

who were expelled from the land form two companies; those who hated the King and would

never return (the Northern Kingdom) and those who would later repent in exile and return (the

Southern Kingdom).

g) Life outside the land (for the south):We turn now to the sad estate of the people of God living in exile outside the land of promise.

They have exchanged the tranquility of resting in the presence and provision of God for bitter

sorrow and constant lament (Ps 137:1-9). This is far more than a matter of geographic

dislocation. This is a matter of spiritual isolation. God will give his people of taste of life on

their own in a remote place (see 1 Cor 5:5 and 1 Tim 1:20 [Job 2:6; Acts 26:18]). They will

exchange the dominion of God for life as oppressed people in a foreign land (see Jer 25:8-14;

29:10; 2 Chron 36:17-21). While the Northern Kingdom of Israel experienced wholesale

defection from God, the Southern Kingdom of Judah experienced cycles of spiritual defection

and reformation. Perhaps this is why God chose to spare them becoming a footnote on the pages

of history. More likely, God determined to remain faithful to the covenant he made with Abram

(Gen 12:1-3) and to hold his people to the land-use arrangement for life in the land ( Deut 28:1-

30:20), even at the cost of a lesson aimed at restoring their hearts to a state of undivided loyalty

(Deut 6:5). Thus restored, the people would fail God again (e.g. the role of the post-exilic

prophets), but never to the point of idolatry and apostasy. The heavy hand of divine discipline

once-and-for-all had removed the taste of spiritual defection from the palate of Judaism.


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We must be brought to a place where our thirst for spiritual satisfaction (as the foundation for

what we believe and what we do) can only be quenched in God. Consider the 42nd Psalm. The

Psalmist finds himself against his will removed at a distance from the temple (the place of divine

manifestation and presence). Perhaps the context is Davids exile from Jerusalem during the days

of Absaloms intrigue (2 Sam 15:1-37; [Ps 55:1-23] a truly sad account of Davids emotional

upheaval at the prospect of being separated from his beloved city and the house of God, yet

hopeful of his return if the Lord once again blessed him with favor, v. 25). He is surrounded by

ungodly people who mock him as forsaken by God, v. 3. He comforts himself at the prospect of

Gods soon deliverance, v. 5. God desired to recover the heart of David, but this required the

heavy hand of discipline. A renewed passion for God (the holiness of God) was born from a path

no saint would freely choose (see Ps 51:1-19). As objects of Gods love (Prov 3:11-12; Heb

12:5-6; Ps 94:12; 119:67, 75; Rev 3:19), we must at times be taken down paths we would not

choose to realize benefits we otherwise would never possess. So it is with the remnant of his

people, Israel.

The history of Israel/Judah teaches us to cherish the privilege of knowing the will of God and

living under its gracious provisions. For the believer, the will of God consists not in some

definitive and concrete detail, but in living under his rule in his kingdom and by the tenets of life

in the kingdom (see the lengthy description of kingdom life by Jesus in his Sermon on the Mount

in Matt 5:1-7:29; and the concise statement by Paul in 1 Thess 4:3).

In our analysis of Judahs deferred blessings and privileges of God under his rule, a few

important features standout for consideration.

1. It must be remembered that the remnant of Israel (Judah) existed on a tiny space of landbetween powerful world empires (Egypt to the southwest, Assyria to the north andBabylon to the northeast). The influence of the presence of such world powers

encroaching on the tiny nations sovereign borders cannot be understated. From this we

may learn that the call to live a life wholly devoted to God and trusting in him at all times

is not performed in a vacuum of idyllic circumstances, but in the crucible of enemy

presence and opposition (e.g. Eph 6:10-18; 1 Pet 4:8-9). There is truth to the adage that

if one would do the impossible, he/she must learn to live by the invisible (see 2 Kgs

6:17 and 7:6). The pressure was immense to trust in a foreign alliance and form a

coalition against a rival power. Hezekiah was warned by the prophet Isaiah not to trust in

Egypt against the threats of Assyria (Isa 20:1-6; 30:1-2; 31:1-9). At the same time

Assyria provoked the people of God with threats (Isa 36:1-22). God honored Hezekiahs

faith (2 Chron 32:26; Jer 26:18-19) and though the crucible was severe (paying an

exorbitant tribute [2 Kgs 18:15-16], and facing terminal illness [2 Kgs 20:1-6], and

though foolishly showing the Babylonian envoy his personal wealth [2 Kgs 20:12-19],

God healed him and routed 185,000 Assyrian troops in a single night (2 Kgs 19:35-36).

Temptation comes with the force of Assyrian emissaries or the deceit of Babylonian

envoys; perhaps even the prospect of Egyptian support? We can rationalize our sinful


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coalitions due to the extremity of the hour. So tiny are we against the overwhelming

forces of our oppressive circumstances. We are like the foolish servant above (Luke

19:20) who placed his mina in a handkerchief, refusing to trust the kings intentions out

of fear.

2. The remnant of Judah experienced occasions of renewal from which they derived onlytemporary benefit. Rehoboam (Solomons son and successor) followed the Lord for three

years (2 Chron 11:13-17) before plunging Judah into idolatry and immorality (2 Kgs

14:21-24). The once-friendly Egyptian regime invaded and plundered the wealth of Judah

(2 Kgs 14:25-28). Reformation occurred under Asa (911-870 BC), 1 Kgs 15:11-13.

Again the nation spiritually defected under successive kings (e.g. Jehoram, 848-41 BC,

who murdered his brothers and nobles who posed a threat to him, setting up shrines to

Baal and restoring the high places, see 2 Kgs 8:16-19; especially note v. 19).

Reformation cam again through Joash (835-796 BC) during the period of his life when he

was influenced by the godly high priest Jehoida, but killed his successor and turned to

foreign gods following his death, see 2 Chron 24:1-27. More failure by a succession of

kings ensued until another reformation during the reign Hezekiah (715-686 BC), who

destroyed the false gods and repaired the temple of the Lord, see 2 Chron 29:1-31:21.

Hezekiahs reforms were undone by his son Manassehs 55-year reign (686-642 BC).

Manasseh returned Judah to all the wicked practices for which the Lord drove out the

previous inhabitants of the land (2 Kgs 21:1-18). His repentance came via the Assyrian

invasion that carried the wicked king away (2 Chron 33:12). Though he was restored by

God and took away the detestable things from the land (2 Chron 33:14-20), his son

Amon (642-20 BC) did not follow his fathers later humbled state (2 Chron 33:21-25).

The final reformation before Judahs descent into captivity came during the reign ofgodly Josiah (640-609 BC). Under Josiah the Book of the Law is discovered when he

purged the land of idols and renovated the temple (2 Chron 34:1-21), issuing in

repentance and an unprecedented celebration of the Passover (2 Chron 35:16-19).

Such is the nature of revival to our soul. It comes as a fresh breath of the Spirit of God over the

spiritually neglected parched and arid regions of the land for which we are accountable to God

for its proper use under his rule. Thus, we must make the best use of the crucible of divine

discipline so as to make revival more enduring and less occurring. Areas of personal vigilance

are among the following:

1. Make your time in the Word of God meaningful; less academic and mechanical and moreSpirit-dependent, reflective and aimed at strengthening faith-eroding weaknesses (Ps

119:11).

2. Make your time in prayer more praise-oriented and less petition-centered. Consider theordering of the so-calledLords Prayer(Matt 6:9-13) where adoration precedes requests.


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3. Determine to serve and not to be served, following the Lords example in Mark 10:45.h) Return to the land:

In our present study, we have traversed much of the OT narrative. The dealings of God with his

people Israel is a story of promises made and kept by God mingled with opportunities forfeitedand hopes dashed by his people. More than this, we have discovered obedience as the path to

blessing and disobedience as the path to misery. We have discovered a God who acts with

intention. We have discovered a God who desires to favor objects of his love with immeasurable

gifts aimed at optimizing their experience of him with indescribable pleasure. This recalls a

quote from John Piper, God is most glorified in us when we are most satisfied in him. We have

discovered a God, who in the midst of gross rebellion and spiritual apostasy is patient and

longsuffering toward his people. We have discovered a God who disciplines his people to expose

their sin in order to spare them the severe consequences of departure from the path of blessing.

Finally, we have discovered the dealings of God with his people Israel is a microcosm of his

dealings with us, the followers of Jesus Christ. We are reminded of the apostle Pauls descriptionof the usefulness of the OT scriptures in the life of the follower of Jesus (see Rom 15:4). Paul

described the Hebrew Bible (OT) as containing episodes of Gods former dealings with his

people that have a present instructional function for us. Being thus instructed, Paul says that we

gain endurance (i.e. the ability to bear difficult circumstances to learn transformative lessons;

this word also appears in Jas 1:2-4) and find hope through the ever-present assistance of the

scriptures (the word here is similar to that which is used for the role of the Holy Spirit, see John

14:15-17). We must not miss the valuable lessons of the past selected by God and preserved by

God as a witness to future generations. To neglect the OT scriptures is to neglect the testimony

of these witnesses and in doing so to enter into their sin (see Heb 12:1).

We now come to place in the narrative flow of Gods dealings with his people at such a time

when they have endured his heavy hand of disciple in the form of seventy years of captivity/exile

in a foreign land (Babylon). It must be remembered that the Babylonian captivity was severe for

the Jews not because it was foreign and culturally pagan and offensive, but because it removed

them from the trappings of the temple, the ministry of the priesthood, the instruction of the

Torah, the meaningful periodic annual celebrations, and the ritual sacrifices whereby the LORD

God was worshipped. In captivity, God intended to teach his people never again to forsake an

intimate walk with him for the empty promises of pagan images and the benefits afforded to

those who would sellout (e.g. fertility rites associated with pagan deities). When we fail to

desire God more than any thing or any person, he will fill our hearts with the emptiness

which comes from attaining the inordinate objects of our affection (Ps 81:12; 106:15 [37:4];

Rom 1:24). What may appear in the moment to be a life of untold blessing (gaining all that pour

heart longs after), may in reality be a detour down a wrong road which ends in spiritual

emptiness and ruin (Luke 15:11-32). We may attain all the world offers and forfeit that which

matters most; an intimate walk with God (Matt 16:26; 2 Tim 4:10).


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In his infinite mercy, God brought back his people to the land of promise. Having learned their

lesson, he restored them to the land intended to be a proving ground for achieving an intimate

relationship with him. This is evident from his demand upon the first of three waves of returning

exiles. God desired his temple to be rebuilt so that his worship could be central to the nations

identity and purpose. First and foremost, the remnant of Israel would be a people of the L ORD

God and their land would serve as a testimony to the nations, better, an invitation to the nations

to come under the sovereign rule of God (many of the so-called Royal or Enthronement Psalms

depict this intention; see Pss 2, 18, 20, 21, 29, 45, 47, 72, 93, 95-99, 101, 110, 144 [Ps 96:1-13;

117:1-2]). Having learned their lesson by not following after false gods, that nation once again

deviated from its obligation to love God and to serve him fully. The temple construction began in

earnest with the laying of the foundation. In doing so, they raised the awareness of their enemies

who were threatened by a resurgent Israel in the region. Attempting to confound their efforts,

their enemies succeeded in bring a halt to the temple reconstruction. This condition, whereby the

people of God feared the people of the land more than him, persisted for approximately 20 years

(rough estimates have the first wave of exiles returning by the decree of the Persian King Cyrusin 536 BC and the temple completion in 516 BC).

During this interim period of defiance against Gods sovereign purpose (i.e. to be the central and

focal point of the nation), God graciously sent prophets to renew and unify the hearts of his

people. Two prophets, Haggai and Zechariah, alternated their inspiring messages to the people of

God during this initial stage of return to the land. We will focus our attention on the initial

message of Haggai (Hag 1:1-15), a message that motivated the people of God to renew their

deferred (20-year lapsed) God-given task of rebuilding the temple.

1. The Role of the Man of GodHaggai, whose name in Hebrew means my feast, is one in whom seemingly the Lord delights.

There is no biographical information to know this with certainty except for his name and the fact

that God chose to use him for this sacred purpose destined for this time (see of Esther in Esth

4:14). The phrase, the word of the LORD came by the hand of Haggai the prophet (1:1 ESV), uses

imagery to depict the role of the prophet as the vehicle through whom his revealed purposes are made known. God

has his appointed agents to communicate his appointed message to his appointed people at his appointed time (see

2 Cor 5:20). That is, Haggai is Gods man delivering Gods message to Gods people in Gods time for Gods

purpose.

2. The Opportune Timing of Gods InterventionThe notion of time being significant is evident from the chronological details in the text. We are

given the precise month, day, and year when Haggai received the word of God to be passed on

(by the hand of) to the returning exiles, v. 1. Note also the reference to time narrated by the

writer in the comments following the oracle of Haggai (v. 15). Other references to time appear in

the book (see 2:1; 2:10 and 2:18). We may learn from this that God acts at moments in time

deemed by him as opportune for his purpose (see Mark 1:15; Gal 4:4).


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In this case, the returned exiles had ceased their efforts to rebuild the temple as commanded by

God. The book of Ezra details God use of a pagan Persian king (Cyrus) through whom to deliver

the order to rebuild the temple, an order that included the provisions of the necessary materials

(1:1-6). A key theme in the Ezra 1:1-6account is Gods stirring hearts (1:1 and 1:5). Note the

mention of this phenomenon occurring once again as a result of the prophetic voice of Haggai

(Hag 1:14). Like a strong wind fanning embers into a roaring flame, so the Spirit of the living

God causes renewed passion for deferred God-given tasks. We may lose our way from time to

time, but God maintains the vision in tack and send his Spirit to thaw frozen spirits and make

pliable again the dried remains of a once useful vessel. The book of Ezra details the initial phase

of this God-inspired resolve (3:1-13). The foundation of the temple was laid with great

celebration, the altar built, offerings made to God, and the celebration of the appointed annual

feasts reinstituted. The people were foolish to assume that such spiritual advances would come

without spiritual opposition. The book of Ezra details both the opposition to the work of God by

the enemies of God and the corresponding compromise by the people of God (Ezra 4:1-5, 24).

Haggai adds to our understanding of the cessation of the work of rebuilding the temple. We may

infer from Ezra that the deferral was fear-driven and become tempted ourselves to empathize.

However, this is not a full accounting of the peoples disobedience. Haggai explains that a self-

serving attitude on the part of the people of God quenched their Spirit-aided passion for God and

his purpose (1:2-4). Rather than rebuilding Gods house the people build paneled houses for

themselves. We see a conflict between my time and your time, between my house and

your houses, and between the word of God and the will of the people.

3. Interpreting the CircumstancesKeeping in mind that some 18 years had passed and that the people had become accustomed totheir spiritually disobedient status (e.g. naively offering sacrifices and keeping feasts on a site

where the temple was to have been rebuilt!), the prophet calls for the people to consider their

ways (1:5-11). The Hebrew meaning behind the command to consider is to set your mind on

past actions that have resulted in present conditions and portend future implications (i.e. if left

unaltered by repentance and renewed obedience). These verses relate a physical condition among

the people in which they were fed/clothed/productive but not satisfied. What they earned was

eaten up by inflation. More than this, these occurrences were not attributed to the volatility of

economic indicators, but to the direct intervention of God who had called for drought upon the

land and its people (v. 11; see 1 Kgs 17:1). Disobedience is a spiritual intoxicant that uses

rationalization to justify negative circumstances. Not every negative circumstance is related to

disobedience, but if we are unfaithful in some point of obedience we can expect God to intersect

out path with an attention-getting crisis. Still, crises do not always awaken the soul-slumbering

saint. Many times God uses an individual who delivers his word at an opportune time in an

opportune place (see 2 Sam 12:7).


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4. Beginning AgainHaggai records the details of the peoples recovery from spiritual languish (1:12-15). What had

been a wholesale departure from the purpose of God is now a wholesale renewal to his will ( vv.

8, 12). The sign of renewal was the fear of the people for God. This is not trepidation for God,

but a renewal of the nation to a God-centered identity and purpose. In keeping with renewal isthe nations unequivocal trust in God (v. 13). The result was the stirring of hearts of the people

once again to the worship and service of the Lord (v. 14).

The rest we seek (Heb 4:10) is a matter of spiritual conformity to the purposes of God. It is

experienced in an unreserved quietness about our being that defers every circumstance to his

sovereign control. Every facet of our lives is under the dominion of his perfect rule. We own

nothing. What we possess we have for a time and for purposes not our own. Our lives are lived

in full acquiescence to Christ and for his kingdom (Matt 6:33; 16:24; Gal 2:20; Phil 3:10).

Journey to Rest

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