Interpretation | A People for His Name

Haman’s Unique Designation

August 21, 2011

Scripture records the misdeeds of numerous wicked people and uses various terms to describe them as evildoers. Haman is unique among all the evil people spoken of in Scripture because he is the only one for whom the Greek word διάβολος is used:

Esther 7:4 ἐπράθημεν γὰρ ἐγώ τε καὶ ὁ λαός μου εἰς ἀπώλειαν καὶ διαρπαγὴν καὶ δουλείαν ἡμεῖς καὶ τὰ τέκνα ἡμῶν εἰς παῖδας καὶ παιδίσκας καὶ παρήκουσα οὐ γὰρ ἄξιος ὁ διάβολος τῆς αὐλῆς τοῦ βασιλέως

LXE Esther 7:4 For both I and my people are sold for destruction, and pillage, and slavery; both we and our children for bondmen and bondwomen: and I consented not to it, for the slanderer is not worthy of the king’s palace.

Esther 8:1 καὶ ἐν αὐτῇ τῇ ἡμέρᾳ ὁ βασιλεὺς Ἀρταξέρξης ἐδωρήσατο Εσθηρ ὅσα ὑπῆρχεν Αμαν τῷ διαβόλῳ καὶ Μαρδοχαῖος προσεκλήθη ὑπὸ τοῦ βασιλέως ὑπέδειξεν γὰρ Εσθηρ ὅτι ἐνοικείωται αὐτῇ

LXE Esther 8:1 And in that day king Artaxerxes gave to Esther all that belonged to Aman the slanderer: and Mardochaeus was called by the king; for Esther had shewn that he was related to her.

His use of slander to try to bring about the extermination of the Jews likely explains the use of this word for him (Est. 3:8-9) because he is thus like the devil himself, who “was a murderer from the beginning,” “is a liar, and the father of it” (John 8:44), and seeks the destruction of the Jews (cf. Rev. 12:13-17).

In Biblical Greek, Biblical Languages, Interpretation

The Restorer of Souls

August 17, 2011

David testifies that the Lord, his Shepherd (“The Lord is my Shepherd”; κύριος ποιμαίνει με; Ps. 23:1), is the One who restores souls:

τὴν ψυχήν μου ἐπέστρεψεν ὡδήγησέν με ἐπὶ τρίβους δικαιοσύνης ἕνεκεν τοῦ ὀνόματος αὐτοῦ

KJV Psalm 23:3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.

David uses the same verb and object (in both the Hebrew and Greek OT) that are in this verse in other closely related teaching in the Psalms:

ὁ νόμος τοῦ κυρίου ἄμωμος ἐπιστρέφων ψυχάς ἡ μαρτυρία κυρίου πιστή σοφίζουσα νήπια

KJV Psalm 19:7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

By comparing Psalms 23:3 and 19:7, we learn that the Lord is the Shepherd who restores souls through His perfect law.

Scripture’s use of the same verb and object (in both Greek and Hebrew) in Lamentations provides us with further understanding:

ὁ ὀφθαλμός μου κατήγαγεν ὕδωρ ὅτι ἐμακρύνθη ἀπ᾽ ἐμοῦ ὁ παρακαλῶν με ὁ ἐπιστρέφων ψυχήν μου

KJV Lamentations 1:16 Mine eye runneth down with water, because the comforter that should relieve my soul is far from me

NAU Lamentations 1:16 My eyes run down with water; Because far from me is a comforter, One who restores my soul.

By comparing all three of these passages, we see that the Lord as the Shepherd is the Comforter who restores people’s souls through His perfect law.

Finally, the occurrence in the NT of the same Greek verb and object that is in all the preceding passages as well as the Greek word for shepherd that is a cognate to the verb found in the LXX rendering of Psalm 23:1 highlights the truths seen above:

ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν, οὗ τῷ μώλωπι ἰάθητε. 25 ἦτε γὰρ ὡς πρόβατα πλανώμενοι, ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν.

KJV 1 Peter 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

This passage declares that we were sheep going astray (cf. Isa. 53:6), but we are now returned to the Shepherd of our souls. He brought about that return through His using His perfect law to restore our souls.

Praise the Lord that He is the Shepherd, the Restorer of the souls of sheep who have gone astray!

In Interpretation

Jesus' Call to a Commandment-Centered Making of Disciples

August 12, 2011

Recently, I have read a number of blog posts that concern current debates about being centered on the gospel, the grace of God, etc. Because I have not myself read the actual book-length works of the various leading authors who are propounding these views, I am not able to assess thoroughly the validity of what these who advocate this approach to the Christian life are saying.

Nonetheless, after reading these posts, I find my thoughts gravitating to Jesus’ words in Matthew 28:18-20 as decisively showing what kind of life Jesus has called us to live:

“And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.”

Because these verses as so well known, a detailed exposition is unnecessary. In brief, they stress that Jesus has called His disciples to make disciples of all nations by baptizing them and teaching them.

What Jesus specifies about the teaching that must take place is noteworthy. He stressed to His disciples that they must disciple others by teaching them to obey everything whatever He had commanded His disciples themselves to obey. He thus plainly enjoined a focus in discipleship of teaching people all that Jesus has commanded and directing them to obey all that Jesus has commanded.

Based on this analysis, I believe that any teaching that ultimately results in a de-emphasis on Jesus’ call to a commandment-centered making of disciples is not supported by Scripture.

In Discipleship, Interpretation

Kept From Sin by the Ministry of God's Judicial Agents!

August 11, 2011

King Jehoshaphat appointed judges “throughout all the fenced cities of Judah, city by city” (2 Chron. 19:5). He warned them that they would be judging for God and not for man and that God would be with them in the judgment (19:6). He thus instructed them that they were judicial agents of God.

Because they were God’s judicial agents, God’s fear had to be upon them (19:7a). They had to be diligent and careful in their judging because God is the righteous Judge with whom is no iniquity, partiality, or accepting of bribes (19:7b).

In Jerusalem, his capital city, Jehoshaphat appointed some of the Levites, priests, and chiefs of the fathers of Israel “for the judgment of the LORD and for controversies” (19:8). Saying this, the writer of 2 Chronicles informs us that these men were also appointed God’s judicial agents.

As he had done earlier with the other judicial agents that he had appointed (19:7), the king then charged them to judge faithfully in the fear the Lord (19:9). This charge to God’s judicial agents throughout Judah shows that fearing God was a key qualification for those who would judge for Him.

He then gave them key instruction that reveals the vital ministry that they were to perform in behalf of God’s people:

“And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass” (19:10).

Through this instruction, the king informed these judicial agents that they had to play a key role in adjudicating disputes that arose between God’s people. By warning His people not to trespass against Him when such controversies would arise among them, the judicial agents would keep both themselves and God’s people from incurring the wrath of God.

Many people today seem to have largely negative perspectives about the ministry of God’s judicial agents, thinking of them mainly in terms of those who would punish people for wrongdoing. This passage, however, reveals that they played a very beneficial and “positive” role of instructing God’s people to keep them from sinning against Him!

In Interpretation

God's Appeal For Repentance and Faith in Psalm 2

August 9, 2011

Tonight, I had the privilege of preaching an evangelistic message at Berean Baptist Church in Fountain Inn, SC. My message focused on a detailed exposition of Psalms 1-2. I praise God for giving me clarity today concerning a key point about Psalm 2 that I had not fully understood previously!

Psalm 2 begins with a record of rebellious kings and rulers who desire to throw off the authority of God and His anointed over them (2:1-3). It then records the angry response of the Father (2:4-6), followed by the Son’s declaration (2:7-9) and the psalmist’s closing appeal (2:10-12).

The psalmist directed the very authorities who were spoken of earlier as rebelling against God to be wise and be instructed (2:10). He then explained those directives by declaring that they would have to turn from rebelling against God to serving Him with fear and rejoicing with trembling (2:11). This complete reversal toward the Lord was an appeal for them to repent toward God.

The psalmist continued by demanding that they submit to and honor the Son and put their trust in Him (2:12). This reversal of their prior opposition to Him and call to entrust themselves to Him was a further appeal for their repentance toward God and an appeal to believe in the Son.

This analysis shows that Psalm 2 highlights God’s appeal for repentance and faith on the part of the very authorities who rebelled against Him and His Christ!

In Evangelism, Interpretation, Ministry, Preaching

Solomon's Unique Throne

August 6, 2011

Scripture states that Solomon’s throne was unique:

“Moreover the king made a great throne of ivory, and overlaid it with the best gold. The throne had six steps, and the top of the throne was round behind: and there were stays on either side on the place of the seat, and two lions stood beside the stays. And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom” (1 Kings 10:18-20).

Scripture later adds another detailed record about his throne, including the same explicit statement of its uniqueness:

“Moreover the king made a great throne of ivory, and overlaid it with pure gold. And there were six steps to the throne, with a footstool of gold, which were fastened to the throne, and stays on each side of the sitting place, and two lions standing by the stays: And twelve lions stood there on the one side and on the other upon the six steps. There was not the like made in any kingdom” (2 Chron. 9:17-19).

By giving us a second detailed account of Solomon’s throne that repeats the explicit statement of its uniqueness, Scripture highlights its uniqueness further.

Both passages also speak of the lions that were beside his throne and in front of it. Why did Solomon have these lions by his throne and why does the Spirit of God give us this information twice?

Seated on his throne, Solomon would be in the middle of two lions and would have twelve lions in front of him. Does this information suggest that Solomon viewed himself as the “Lion” on the throne of the kingdom of the Lord (see the previous three posts for an explanation of how he was seated on that throne)?

If so, is he in that respect a type of “the Lion of the tribe of Judah” seen in the throne-room of heaven (Rev. 5:5)?

In Interpretation

Glory to God for His Seating Solomon on His Throne to Be His Judicial Agent

August 5, 2011

The Queen of Sheba glorified God for His seating Solomon on His throne, saying:

“Blessed be the LORD thy God, which delighted in thee to set thee on his throne, to be king for the LORD thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice” (2 Chron. 9:8).

Her statement explains why she glorified God for His exalting Solomon in this manner.

First, Solomon was set on the Lord’s throne to be king because the Lord delighted in him. The Lord freely chose to delight in Solomon by exalting him as He did; Solomon did not do anything to merit the Lord’s delighting in him.

Second, he was set on that throne for the Lord’s sake. The Lord exalted Solomon so that His own name and kingdom would be magnified through him. As king, Solomon was to glorify God.

Third, the Lord enthroned Solomon on His throne because He loved Israel and purposed to establish them forever. Solomon’s reign was thus intended for the glory of God both through Solomon himself and through the unending good for His people that He intended to bring about through him.

Fourth, in order to secure His glory through that unending good for His people, the Lord made Solomon king over Israel to do judgment and justice. Through his acting righteously as the chief judicial agent of God over Israel, Solomon was to establish Israel forever to the glory of God.

The queen of Sheba thus gave glory to God for His seating Solomon on His throne to be His judicial agent. This analysis therefore shows that Solomon’s royal role as God’s judicial agent was not some minor aspect of his being king over Israel—it was for precisely that role that the queen of Sheba gave glory to God!

In Interpretation

Learning to Glorify God from the Example of the Queen of Sheba

August 4, 2011

Scripture records twice at some length the visit of the queen of Sheba to Solomon (1 Kings 10:1-10; 13; 2 Chron. 9:1-9; 12). Beholding his wisdom and the glory of various aspects of his house (1 Kings 10:4-5; 2 Chron. 9:3-4), she ecstatically spoke of the marvels that she had beheld (1 Kings 10:6-9; 2 Chron. 9:5-8).

She climaxed her ecstatic speech by glorifying the LORD, the God of Solomon:

“Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made He thee king, to do judgment and justice” (1 Kings 10:9).

“Blessed be the LORD thy God, which delighted in thee to set thee on His throne, to be king for the LORD thy God: because thy God loved Israel, to establish them for ever, therefore made He thee king over them, to do judgment and justice” (2 Chron. 9:8).

Close attention to these two records of her climactic statement reveals a striking difference that many readers likely have missed, a difference, in fact, that deserves close attention. Whereas the former passage records her as saying that the Lord set Solomon on the throne of Israel, the latter passage records her as saying that the Lord set Solomon on His throne!

Her statement thus closely parallels the striking statement from David that the Lord chose “Solomon [his] son to sit upon the throne of the kingdom of the LORD over Israel” (1 Chron. 28:4; see my previous post for a treatment of the significance of this statement). Comparing her statement with David’s, we see that the queen of Sheba thus glorified God for setting Solomon on the throne of the kingdom of God!

From 1 Chronicles 28:4 and 2 Chronicles 9:8, we learn that two royal personages declared that God had put Solomon on the throne of His kingdom. Taken together, these passages show that the Spirit of God has highlighted that truth for our profit; we should glorify God for His setting Solomon on the throne of the kingdom of the Lord, even as the queen of Sheba did!

In Discipleship, Interpretation

The Throne of the Kingdom of the Lord

August 3, 2011

King David uttered some remarkable words to his brethren and his people concerning certain vital choices that God made among His people:

“Howbeit the LORD God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel: And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel” (1 Chron. 28:4-5).

David used the verb choose three times in these statements to declare the LORD’s choices concerning the kingdom of Israel. The final occurrence of the verb is in a striking statement: The LORD chose Solomon, David’s son, to sit upon the throne of the LORD’s kingdom over Israel. This verse does not state that Solomon sat on the throne of his own kingdom; it declares that he sat on the throne of the kingdom of the LORD!

Although through theological reasoning the same truth could be asserted about any of the Israelite kings, it is interesting that Scripture does not explicitly record such a statement about any human king’s sitting on the throne of the kingdom of God except Solomon. Why is Solomon uniquely spoken of in this regard, and what is the full significance of his uniqueness in this regard?

I believe that answering these questions scripturally would give us crucial insights into a proper understanding of an exceedingly important biblical concept, the kingdom of God.

In Interpretation

Who Did John the Baptist Identify Jesus to Be?

August 2, 2011

All four Gospels record the ministry of John the Baptist’s testifying to Jesus (Matt. 3; Mark 1; Luke 3; John 1). Through his ministry, who did John identify Jesus to be?

John 1 informs us that John identified Jesus to be the following: the Light (1:7); the One who was before him (1:15, 30); the LORD (1:23); the Lamb of God (1:29); the One who baptizes with the Holy Spirit (1:33); and the Son of God (1:34). Although most believers have understood that John identified Jesus in these ways, there is at least one more way that he seems to have identified Him that many may not have seen.

This likely additional identification pertains to John’s testimony that he “saw the Spirit descending from heaven like a dove and it abode upon Him” (1:32). He added, “I knew Him not, but He that sent me to baptize with water, the Same said unto me, ‘Upon Whom thou shalt see the Spirit descending, and remaining on Him, the Same is He which baptizeth with the Holy Ghost.’ And I saw and bare record that this is the Son of God” (1:34).

These statements show that John testified about Jesus as the Son of God who baptizes with the Holy Spirit. They also, however, speak of the Spirit’s abiding on Him by using the verb μένω (I am abiding) twice:

BGT John 1:32 Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ καὶ ἔμεινεν ἐπ᾽ αὐτόν. 33 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν• ἐφ᾽ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ᾽ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ.

SCR John 1:32 καὶ ἐμαρτύρησεν Ἰωάννης, λέγων ὅτι Τεθέαμαι τὸ Πνεῦμα καταβαῖνον ὡσεὶ περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ᾽ αὐτόν. 33 κἀγὼ οὐκ ᾔδειν αὐτόν• ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν, Ἐφ᾽ ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον καὶ μένον ἐπ᾽ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι Ἁγίῳ.

NAU John 1:32 John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33 “I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’

KJV John 1:32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

The second occurrence emphasizes that abiding by using a present participle (μένον) to express the continuing nature of that abiding.

A comparison of the teaching of a key OT passage about the Messiah with these statements reveals an important conceptual parallel:

LXE Isaiah 11:2 and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him;

BGT Isaiah 11:2 καὶ ἀναπαύσεται ἐπ᾽ αὐτὸν πνεῦμα τοῦ θεοῦ πνεῦμα σοφίας καὶ συνέσεως πνεῦμα βουλῆς καὶ ἰσχύος πνεῦμα γνώσεως καὶ εὐσεβείας

NAU Isaiah 11:2 The Spirit of the LORD will rest on Him, The spirit of wisdom and understanding, The spirit of counsel and strength, The spirit of knowledge and the fear of the LORD.

KJV Isaiah 11:2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;

Although Isaiah 11:2 in the LXX uses the verb ἀναπαύω instead of μένω, it appears that they are communicating the same concept in these statements. John the Baptist thus identified Jesus to be the Rod and Branch of Isaiah 11!

Support for this interpretation comes from the strong conceptual parallel between the further teaching of Isaiah 11 and John’s testimony to Jesus recorded in Luke 3:

“And shall make Him of quick understanding in the fear of the LORD: and He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears: 4 But with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked” (Isa. 11:3-4).

“Whose fan is in His hand, and He will throughly purge his floor, and will gather the wheat into his garner; but the chaff He will burn with fire unquenchable” (Luke 3:17).

These passages show both the Rod and Branch who had the Spirit resting upon Him (Isa. 11) and the Christ upon whom the Spirit remained (John 1; Luke 3) rendering judgment on both the righteous (“the poor”; “the meek of the earth”; “the wheat”) and the wicked (“the wicked”; “the chaff”).

This analysis thus shows that John the Baptist testified to Jesus as the Spirit-Anointed Rod and Branch who is God’s judicial Agent!

In Biblical Greek, Biblical Languages, Interpretation

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