Asaph Inc.

The book of Psalms is divided into five books, book III being Psalms 73-89.  There are 11 psalms in book III which have the heading over them “A Psalm of Asaph”.  After studying these psalms, I do not believe any of them were written by the man Asaph who lived at the same time as David, see I Chronicles 16:7.  I believe all the psalms in book III were written during or after the Babylonian exile with the exception of Psalm 86 which seems to be a genuine psalm of David.  Perhaps Psalm 78 was written during the days of David, but the rest seem to have one consistent post-exile time placement.  I will examine the reasons why these psalms should be dated as being written during or after the exile, then I will offer some ideas as to why they contain certain names in the heading, and then look at some practical implications.

Dating Book III

First, let us look at the indisputable portions of these psalms which show they were written after the destruction of Solomon’s temple which led into the exile.  Psalm 74, 79, 80, 85, and 89 contain the most blatant examples of post-exilic language of the entire book.  Psalm 74 opens with the author questioning why God has cast off the people of Israel.  Verse 3 shows that there is an ongoing desolation concerning the sanctuary which was enacted by the enemies of God.  This is described in greater detail in verses 5-7.  The carved work within the sanctuary was broken down with axes and hammers by the enemies entering into the holy place.  The enemies also set on fire the sanctuary thereby bringing it to the ground.  This cannot be descriptive of any time in Israel’s history except when Nebuzar-adan came and burnt the temple to the ground.  Gentiles entering the holy place was described by Jeremiah in Lamentations 1:10.  This breaking of the carved work and burning of the temple is described in Jeremiah 52:12-23.  Other evidence in this psalm shows a time when there was no sign from God or any prophet that could foretell the end of this time, vs. 9.  Jeremiah had foretold that there would be accomplished 70 years of desolations upon Jerusalem, Jeremiah 25:11, but not until Daniel was this completely understood, Daniel 9:2.  So the exile could be accurately termed in this way.  Toward the end of this psalm in verses 19-21, it pictures the remnant of Israel as poor, oppressed, and needy.  This was characteristic of the people which were left in the land during the exile, see Jeremiah 39:9-10.  The focus of hope in the psalm comes in the middle portion where the psalmist points out that God had worked a great deliverance over Egypt which resulted in ongoing sustenance for the people of Israel through the manna, vs. 12-15.  The psalmist sees no reason why God cannot judge Babylon and deliver them from the current humiliation, and it will be because God remembers the covenant, vs. 20.

Psalm 79 begins with noting that Gentiles have defiled the temple and Jerusalem has been destroyed.  The psalmist attributes this situation directly to the LORD’s wrath because of His jealousy in verses 5-6.  Then the psalmist asks the LORD not to remember their former iniquities, vs. 8.  The implication is that these former iniquities provoked God’s wrath against Jerusalem using these Gentile nations as a tool to carry out that wrath.  This perfectly describes the situation leading up to and including the Babylonian invasion and exile.  The fact that the temple is defiled by the Gentiles and that Jerusalem is laid in ruins in the same event significantly narrows the choices of the occasion of this psalm.  Remember that during the days when Asaph lived, there was no temple.  The above evidence shows that this psalm was written during the exile or shortly after.

Psalm 80 has more possibilities, but still must be dated significantly after the reign of David.  At first glance, someone may think this could be dated during the times of the judges.  Two things can be offered to show that the date for this is much later.  First, the psalms as a whole began to be employed during the days of David.  Certainly there were a handful before, and many, many after.  But psalms were not widely used during the days of the judges, Judges 5 being an exception.  Second, the language of the vine from Egypt has different stages.  The vine was brought up from Egypt, signifying the exodus, vs. 8.  Next, God prepared room in the promised land for the vine, caused it to take root, and it filled the land, vs. 9.  This signifies the days of the conquest under Joshua and perhaps the time of the judges.  With verse 11, there is specific language that must be applied to the reign of David and Solomon.  Not until the dynasty of David was the dominion of Israel established so that it reached from the Mediterranean Sea to the Euphrates River, II Kings 4:21.  Psalm 72:8 shows how similar language was used in reference to the ideal reign of Solomon or the Davidic Messiah who would reign in Solomon’s place one day.  Only after this dominion which clearly can be dated to the beginning of the Davidic rule from Jerusalem do we have the anger of God against His people, vs. 4-6.  The language applied to the destruction of the vine makes the most sense when seen in light of the Babylonian exile.  Multiple nations plundered Jerusalem and surrounding cities when the Babylonians invaded Israel, Ezekiel 25, Lamentations 2:16.  This is reflected in all which pass by plucking at the vine, the boar wasting it, and the wild beast devouring it, vs. 12-13.  The burning with fire in vs. 16 is the destruction of the entire vine.  Israel as a nation is destroyed.  Now all that the remnant could hope for is some type of deliverer to rise up, the son of man made strong to save the children of Israel, vs. 17.  The evidence here clearly points to the destruction of the vine referring to the 70 year exile.

Psalms 84-89 is a section primarily consisting of songs for the sons of Korah.  Psalm 86 is the exception having the heading of A prayer of David.  Psalm 88 contains two bits of information: one, a psalm for the sons of Korah and two, a Contemplation of Heman the Ezrahite.  The only plausible option for determining the definition of an Ezrahite would be to view them as scribes after the order of the post-exilic figure of Ezra.  Ezra did not go up to Jerusalem alone, but was accompanied by other priests and Levites, Ezra 7:6-7.  Ezra’s ministry, which included these others with him, was sanctioned by the king of Persia, Ezra 7:11-26.  To be considered an Ezrahite would have meant enjoying great privileges but also having a great responsibility in teaching the word of God to the people.  Psalm 88 was written by an Ezrahite, but given to the sons of Korah for use at Zerubbabel’s temple.  This leads us into who we should consider to be the sons of Korah.  I Chronicles 9:19 notes that the Korahites were keepers in charge of the tabernacle.  It seems that the books of I & II Chronicles were written by Ezra in an attempt to validate the restoration of the temple worship organization.  Ezra chronicles much information that is not included in I & II Samuel and I & II Kings, mainly concerning the establishment of the temple worship, see I Chronicles 22-29.  In this section, it seems that the sons of Korah are given their authority by David in I Chronicles 26.  Back in I Chronicles 9:19-23, there is the recognition that the sons of Korah were ordained by David and Samuel, and it was that specific lineage that was reckoned by genealogy in the first chapters of the Chronicles.  Basically, the sons of Korah were in charge in some way at the tabernacle in Jerusalem and then that authority transitioned to the temple during Solomon’s reign.  After the exile and after Zerubbabel’s temple was built, this authority was reestablished.  With Psalm 88 and 89 both being written by Ezrahites (disciples of Ezra), it only seems fitting to assume that the rest of these psalms simply dubbed “a psalm for the sons of Korah” to be psalms written during the days of the reestablished temple worship after the exile.  This entire discussion will be important later when we attempt to understand the heading “a psalm of Asaph”.

Now let us examine the evidence within these psalms for the sons of Korah that proves that they were written after the exile.  Psalm 85 plainly states that God has been favorable unto His land in bringing back the captivity of Jacob, vs. 1.  The sinful condition which led to that captivity has been forgiven, vs. 2.  The wrath which was brought against the children of Israel during the captivity is now past, vs. 3.  Yet for all this, the psalmist asks for God’s anger to cease, vs. 5.  The book of Haggai can be quite insightful here.  The people of Israel had returned, yet God was prompting them to focus their attention on the temple.  So while the 70 year wrath of God was not hanging over their heads, God was still angry that they had not made the temple their priority.  This psalm fits perfectly with that theme.  The way God showed His displeasure was in withholding His blessing on the crops, Haggai 1:10-11.  Psalm 85:12 shows that when the children of Israel are revived by the LORD, vs. 6, when the LORD speaks peace to His people, vs. 8, then the land shall yield her increase, matching perfectly with Haggai 2:19.  Frankly, this psalm must be following the 70 year captivity, but also after the temple worship had been reestablished.  This is one primary difference between the psalms of Asaph and the psalms for the sons of Korah.  The psalms of Asaph were most likely composed during the exile before the return to the land.  The psalms for the sons of Korah were most likely composed after the exile was completely over and after the sons of Korah were reorganized at the new temple.

Psalm 89 is the final psalm which contains unmistakable evidence that this section was written after the exile.  First off, like Psalm 88, it was composed by an Ezrahite, a contemporary of Ezra.  The internal evidence corroborates with this.  After rehearsing God’s promises made to David, the psalmist questions why God has seemingly forsaken the Davidic Covenant.  The promises are completely explained so that the current circumstances would be seen in stark contrast to them.  God had promised that David’s seed would rule forever.  Yet these promises were made void by God’s action of casting off the Davidic lineage, vs. 38.  The crown and throne being cast to the ground cannot refer to any point in Israel’s history when a Davidic king ruled from Jerusalem, vs. 39, 44.  The enemies being set up (vs. 42) as the Davidic monarchy was brought to an end can only refer to the 70 year captivity since the two occur here in tandem.  Nebuchadnezzar had ended the Davidic rule by carrying away Jeconiah captive to Babylon, then 11 years later besieging Jerusalem, killing all the sons of Zedekiah, then putting out Zedekiah’s eyes, and carrying him captive to Babylon.  Babylon was elevated as the Davidic lineage was brought to an apparent end.  The psalmist is questioning God about the Davidic Covenant, but in such a way that he holds out hope that God will still fulfill His covenant promise to David.  He asks how long God will hide Himself in this situation, revealing that the psalmist believed it was only a matter of time until God revealed Himself by restoring His anointed to the Davidic throne.  This type of hope embodied the faith of those who returned to Jerusalem to rebuild the temple and teach the faith to those worshiping there.  Here was a theme worthy of a psalm!

The rest of the psalms in book III contain nothing that will help us to assign a date to them.  There are themes that coincide with what we have already seen.  For instance, Psalm 77 talks of God casting off and being favorable no longer.  The psalmist remembers the works of old, poetically rehearsing the story of the parting of the Red Sea.  Psalm 75 points out that God sets up one as He puts down another, perhaps a reference to the change in empires.  Psalm 73 asks why the wicked prosper.  Psalm 81 tells us how, in spite of God delivering His people, the children of Israel refused to listen to Him therefore God gave them up to the lust of their hearts.  The rejection psalm of David seems to fit well with the overall theme of book III, see Psalm 86.  If David was delivered by God after a rejection period, then surely the nation of Israel could be delivered by God after a period of rejection.  Those who compiled book III would have included this psalm of David because of the common theme.  I think it is telling that there are no chronological markers in all of book III to contradict the post-exilic date that is clearly set forth in Psalm74, 79, 80, 85, and 89.  Yet the subject matter of these additional psalms compliment the post-exile premise quite well.

Asaph Inc.

We have already examined in part the idea of the sons of Korah being in charge in some way at the temple.  Korah himself was a Levite who was so prominent in Israel that he thought he could challenge Aaron for the priesthood, see Numbers 16.  The LORD judged Korah, however, his children did not perish as the earth opened up to swallow him, see Numbers 26:10-11.  Apparently Korah’s standing was so preeminent that even after his rebellion and death his children maintained a prominent standing in consideration for service positions at the tabernacle in Jerusalem and then in the temple.  This gives me reason to believe that his progeny maintained a humble attitude concerning the fate of their forefather.  After Uzzah was struck dead, I Chronicles 13:9-14, David came to the conclusion that the Levitical order established by God must be maintained, I Chronicles 15:1-2.  David could see that God was quite serious to the point of striking anyone dead who did not abide by the Levitical prerequisites for handling the ark.  Then Ezra (who wrote I & II Chronicles) carefully documents how David transitioned the Levites into taking charge over the ark, the newly erected tabernacle at Jerusalem, and all aspects of worship therein.  It seems that the sons of Korah were primarily identified in a gatekeeper type of role (KJV terms it “porter”), see I Chronicles 9:19, 26:1.  So psalms could be written and committed into their hands for safekeeping, such as in the case of Psalm 88.

Asaph the Levite, I Chronicles 15:17, was an interesting individual.  His only ability mentioned in scripture was that he could play the cymbals, I Chronicles 16:5.  And yet David exalted him to a position of authority over the ark of the covenant, I Chronicles 16:37.  David hand-delivered a psalm into the hands of Asaph on the special occasion that the ark of the covenant was brought into Jerusalem, I Chronicles 16:7.  Then David and the other authority figures within the nation of Israel separated the children of Asaph to prophesy with musical instruments, I Chronicles 25:1.  Then these musician-prophets were organized into 24 divisions which would rotate in their service, I Chronicles 25:7-31, just like the organization of the priests into 24 divisions, I Chronicles 24:1-19.  Asaph was most likely something like a drum major, keeping time for the entire orchestra of musicians.  The children of Asaph became the musicians and singers who would praise God at the temple at all times.  Future psalms were most likely committed into the hands of the children of Asaph in order that they might learn the music and words.

The sons of Asaph continued in their service to the LORD and are noted at key points in Israel’s temple history, sort of like Asaph Inc.  At the dedication of Solomon’s temple they are listed in a prominent position of leading musical worship, II Chronicles 5:12-14.  Many preachers love to preach about the mighty deliverance that God granted to Jehoshaphat because he placed the singers at the forefront of the battle, II Chronicles 20.  Yet it must not be overlooked that the Spirit of God came upon one of the children of Asaph causing him to prophesy great deliverance.  Then as Jehoshaphat bowed and worshiped, all the children of Asaph and the sons of Korah praised God along with him.  So when Jehoshaphat sent out the singers first, these are most likely the children of Asaph marching out into battle, taking the worship songs they were accustomed to singing at the temple, and proclaiming them before the heathen.  They are mentioned in Hezekiah’s revival and in Josiah’s revival as well, II Chronicles 29:13, 35:15.  Ezra identifies the Levites who returned from captivity, then specifically names the sons of Asaph as singers, Ezra 2:41.  Then Ezra points out that the reestablishment of the worship at the temple was based on the authority of King David himself, Ezra 3:10-11.  As Ezra researched the documents and compiled his writings, it only makes sense that he, being a Levite himself, would respect the order that David had established and commit the psalms and songs into the hands of Asaph Inc.; the same way that David hand-delivered his psalm to Asaph the individual generations before.

There are two primary sections in the psalms which have the titles “for the sons of Korah” and “a psalm of Asaph” over them.  The first is located in book II toward the beginning in Psalms 42-50.  These psalms are general in nature and dating them would be difficult.  There is nothing in the title that prevents them from being dated early in Israel’s history as the sons of Korah and children of Asaph were established quite early in David’s reign directly after the ark of the covenant was brought to Jerusalem.  The second section is the one I have been examining in this study here.  In book III, every psalm except Psalm 86 is identified with the sons of Korah or simply as “a psalm of Asaph”.  The chronological evidence points toward a date after the destruction of the temple and in some cases, after the exile and resumption of worship at the newly erected temple.  The way this title should be taken is that these are psalms “of Asaph” meaning they were committed into the hands of the children of Asaph.  Remember that sometimes the information in the title was for the purpose of revealing something about the music contained therein.  To the tune of _______, the psalm says, Psalm 9.  With stringed instruments, or with wind instruments, the psalms would say, Psalm 4-5.  For a certain psalm to be considered “of Asaph” would mean there was information that the children of Asaph would have concerning how that song was to be sung in corporate worship.

Book III is most likely a group of psalms committed into the hands of the children of Asaph after the temple worship had been restored following the 70 year exile.  These psalms contained themes concerning the casting off of the children of Israel, the end of the Davidic rule in Jerusalem, and how God might restore His people and make His face shine upon them once more.  They were inspired by the Holy Spirit through the believing remnant of Israelites to give hope to the children of Israel that God was not yet done with His covenant plan.  While we can only have certainty concerning the authorship of Psalm 86, 88, and 89, they were probably composed by prophets such as Jeremiah, or by children of Asaph, or perhaps by disciples of Ezra.

Some practicality

You may be asking yourself what this has to do with anything at all.  I want to point out the obvious.  The footnotes and commentaries in your Bibles are not inspired.  Every commentary that I have read identifies the Asaph of I Chronicles 16:7 as being the author of all these psalms.  I’m sorry, but they have assumed that “a psalm of Asaph” means that he authored them without examining the internal evidence to the contrary.  A couple of commentaries admit that Psalm 74 describes the destruction that Nebuchadnezzar brought, but they don’t explain the contradiction of Asaph penning the psalm.  Matthew Henry notes what I have presented here as one option of many.  One book I read stated that some psalms were penned pseudepigraphically because of the apparent anachronisms contained within them.  My conclusions do not undermine the inspiration of the superscriptions over these psalms by assuming that an individual signed someone else’s name to them.  The phrase “a psalm of Asaph” is quite pertinent and allows us to see that they were psalms of Asaph Inc.

Another item of interest is the progressive revelation of God’s word.  There is a real lack of study when it comes to post-exilic prophecy and thought.  Yet it must be understood that God was not done with the nation of Israel just because they went into captivity.  The Palestinian Covenant of Deuteronomy 29:1 and surrounding passages were prophecies that Israel would be dispersed but God’s covenant plan for Israel to inherit the land would still stand.  For us to examine Book III in its proper context will allow us to see God’s continuing plan for the nation of Israel even after the exile.  How did the Israelites view God’s plan for the Davidic throne in Jerusalem after David’s heirs ceased to reign?  Psalm 89.  How did the children of Israel view their authority to judge their own people when another nation had sovereignty over them?  Psalm 82.  How could Israel praise God at their festivals knowing they had brought God’s wrath upon them?  Psalm 81.  How could the children of Israel reconcile the fact that God had done mighty miracles for them in the past, but seemed silent now?  Psalm 77.  How could God allow the wicked to prosper while His people are plagued?  Psalm 73.  Who could the Israelites look to in order to deliver them?  Psalm 75.  Since the shekinah glory did not inhabit the new temple, does that mean God’s presence was not there?  Psalm 76.  Who will punish the enemies of Israel?  Psalm 79.  Is God with us even when it looks like God has forsaken us?  Psalm 88.

Book III, along with Ezra, Nehemiah, Esther, Haggai, and Zechariah all serve as a bridge.  II Chronicles ends with hope as Cyrus proclaims (as prophesied in Isaiah 45) that the people of Israel should return to Jerusalem and rebuild the temple.  Ezra continues to document how the altar was erected, the sacrifices resumed, the foundation of the temple was laid, the organized worship at the temple was restored (including the priesthood, the children of Asaph, and the children of Korah), and then finally the entire temple structure was rebuilt.  The children of Israel continued to worship at the temple and wait in earnest expectation for the Davidic Messiah to be born.  Psalm 89 shows that even though it seems as if God could not fulfill His promises to David, there was still hope that the anointed could come, Psalm 89:50-51.  Psalm 80:17 demonstrates a faith that the hand of the LORD might come upon a specific person termed “the son of man” which is a messianic title, see Daniel 7:13-14.  Psalm 82:8 asks God to arise, to judge the earth, and to inherit all nations.  In spite of the utter hopelessness of the situation, one voice cried out to God, “You are the God that performs wonders!”, Psalm 77:14.  This set of psalms should be properly placed in the biblical timeline that we might see that Israel’s history did not end at the captivity.  Rather, God continued  to work through a believing remnant who would trust in Him and look forward to that ultimate deliverance.  The disciples of Ezra would become the scribes who would give themselves to the study and teaching of God’s word.  This set of psalms in Book III would point the Israelites forward to the coming of the Messiah, which would be just a few hundred years from that point.

Have fun and stay busy – Luke 19:13

-The Orange Mailman

It could happen at any moment

Excuse me, do you know what time the preacher will get up and start his message?

What time?  No, I don’t know exactly what time.

So he could get up at any moment then?

No, that’s not what I said. I said I don’t know exactly what time he will start.

But if you don’t know what time it happens, then he could get up at any moment and start preaching, right?

No, I only said I don’t know exactly what time he will start preaching.  I didn’t say he could get up there at any time.  Besides, the service hasn’t even started yet.  Did you get a bulletin when you came in?

Yes I got a bulletin.  But is there anybody who knows what time the preacher will start his message?

I don’t think anybody knows exactly what time the preacher will start preaching.  I mean, I don’t even think the preacher knows what time he will start preaching.

So he might get up there before we even finish this conversation?

No, he couldn’t get up there now.  The service hasn’t started yet.  Have you looked in your bulletin?

No, I haven’t looked in the bulletin, but it seems that if you don’t know what time he will start preaching, and in fact no one knows what time he will start preaching, then the time could come at any moment.

You really should look in your bulletin. Inside you will find an order of service. It lists the order of events one by one. There are several things that will occur before the preacher can start his message.

So the preacher will have two messages then.  One message could begin at any moment, and then there will be another message to correspond with the one in the bulletin.

You’re not making any sense.  There will only be one message this morning.  The bulletin gives the order of service, even though nobody knows exactly what time the preacher will get up and start preaching.  The first thing that will happen is the announcements.  Then the congregation will sing these songs listed here.  Then after a few other things the preacher will get up and start preaching.  Just because we don’t know the exact moment he will start preaching does not mean that it could happen at any moment.

But look at all these people.  They are looking forward to the preacher’s message.  In fact, that’s the reason why I came here this morning.  One lady told me that she is looking forward to the blessed hope of his message.  Now if she is looking forward to the blessed hope of his message, how can you say all this other stuff will happen first?  They are all expecting to hear the preacher preach.  If they are expecting it to happen, it seems like it could happen at any moment.

Just because these people are looking forward to the preacher’s message does not mean that they are convinced it might occur at any moment.  These people have all read the order of service contained in the bulletin.  They all know that these other events come first.  They are looking forward to the message, but they will patiently endure until the time comes.  You should really study the order of service so that you will be prepared for the message.

But since nobody knows what time it will start, what’s the point?  It could happen at any moment.  It seems like there must be two messages.  There is one message that all these people are looking forward to, and then there is another message after all these other events.  I see the bulletin describes it as the glorious message happening after these events.  So that must be different from the blessed hope of his message.

This is pointless.  You will understand shortly.  I suggest you study the order of service contained in your bulletin so you will know when it is about to happen.  You really need to take you seat now.  The announcements are starting.

But….   the announcements can’t be starting, can they?  The blessed hope of his message hasn’t happened yet.  How can the service be starting when the any-moment message hasn’t happened?  All these people couldn’t be deceived, could they?  They were looking forward to the message and it hasn’t happened yet.  This can’t be the real service, can it?  How can the service be starting if the message hasn’t happened?

This is the logic of the Pretribulational Rapture.  The Olivet Discourse gives us the order of events for the coming of Christ.  The glorious coming occurs after several events including the abomination of desolation, the great tribulation, the darkening of the sun, moon, and stars, and the sign of the Son of Man in heaven, see Matthew 24 and Mark 13.  Just because no one knows the exact day or hour that this will occur does not mean that there is another coming of Christ that will occur before all these things.  Just because the apostles looked forward to the coming of Christ in their epistles does not mean that they thought Christ could come at any moment.  We need to study the Word of God which gives the clear order of events for the coming of Christ.  We must patiently endure through the events that must occur looking forward to the glorious coming of Christ, which is also the blessed hope for the church.

When someone tells you that the Bible says that Christ could come back at any moment, please speak the truth in love.  Tell them they are misquoting the Bible.  The Bible states that no one knows the day or the hour, but it does not say that Christ could come at any moment.  The above story clearly demonstrates the difference.  When the great tribulation begins, will they be in denial?  If we study the order of events, we will be prepared to witness for Christ when the great tribulation begins, because we know what occurs shortly after.

Have fun and stay busy – Luke 19:13

-The Orange Mailman

A Case for Historic Premillennialism ~ Links

A while back I blogged through the book “A Case for Historic Premillennialism”, edited by Craig Blomberg and Sung Wook Chung.  I neglected to post the links to each individual post.  It helps when searching for an individual subject.  So here are the links, for the most part it is divided up into the chapters in the book.

A Case for Historic Premillennialism

Introduction

Millennialist Movements
Dispensational and Historic Premillennialism as Popular Millennialist Movements

The Future Written in the Past
The Old Testament and the Millennium

Judaism and the World to Come

The Posttribulationalism of the New Testament
Leaving “Left Behind” Behind

The Theological Method of Premillennialism

Contemporary Millennial/Tribulational Debates
Whose Side Was the Early Church On?

Toward Covenant Theology
Toward the Reformed and Covenantal Theology of Premillennialism: A Proposal

Premillennial Tensions and Holistic Missiology
Latin American Evangelicalism

The brief conclusion of this book points out that while Historic Premillennialism is not necessarily making headlines with a series of best-selling works of fiction depicting the end of the world, there is a grass roots type movement which has kept this position alive and well in academic circles.  I would agree with the closing comments that most of today’s generation seem to have little time for debating some of the finer points of eshatology.  Those who find that the sensationalization of end times is a real turn-off should turn to their Bibles to study afresh what will shortly unfold at the end of the age.  I would encourage my readers to look through the posts if you haven’t already and ask yourself, “is there any reason I cannot be called a Historic Premillennialist?”

Have fun and stay busy – Luke 19:13

-The Orange Mailman

A Sign of Their Destruction

Philippians 1:27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, 28 and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God. 29 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, 30 engaged in the same conflict that you saw I had and now hear that I still have.

The apostle Paul writes to the Philippians concerning the testimony they have to the unbelieving world.  He encourages them to stand strong in the faith and not be frightened at all by those who oppose the gospel.  Then Paul makes a very interesting comment about what happens when believers stand united together not at all frightened or intimidated by those that are enemies of the cross.  He states that this type of resolute stance is a sign for their destruction.  When believers stand strong and are not intimidated by anything that the enemies can do, it is a sign that these people that are opposing them are slated for destruction.  How does this work?

First of all, this does not mean that Christians are to go around boldly yelling at anyone who disagrees with them.  Look at the context.  Immediately after this, Paul states that it is given for Christians not only to believe in Christ, but also to suffer for Christ.  So what Paul is saying is not that believers are to stand resolute and not take any guff from anybody who wants to tell us what to do.  On the contrary, Christians stand up for what they believe, and if there are any consequences in the way of suffering or persecution, we endure it patiently.  When we endure this suffering the way Christ endured His suffering, this is a clear token that those who are inflicting the suffering are going to experience God’s judgment.  We demonstrate by submission that we have done nothing wrong by believing in Christ, and we are completely willing to suffer the consequences for doing what is right.

The conclusion of this thought is that this is how Christians are engaged in the conflict.  Would you like to be engaged in the Christian conflict?  Stand firm in your faith, patiently take any persecution by unbelievers, and this will be a prophetic sign of their destruction.  While functioning as a sign for their destruction, this also functions as a sign for our salvation.  When we see other believers who endure suffering for Christ patiently, we identify them with the Christ of Calvary.  When we see Christians who are unwilling to suffer for Christ, but must instead have their rights, we see people who are not identified with the Christ of Calvary.

Think of Paul and Silas in the very city of Philippi.  The Philippians witnessed this story firsthand, Acts 16:12-40.  Paul and Silas had done nothing wrong.  They were falsely accused and thrown in prison.  At this point, they could have objected being Roman citizens.  Instead, they patiently took the punishment without complaining.  They sang songs of praise to God in the presence of the jail keeper and other prisoners.  As they took this punishment without complaining, it became obvious to all that they had done nothing wrong.  Then when the earthquake hit and the chains fell off, the jail keeper knew that he must repent or face God’s judgment.  Why?  He had been party to the false accusations against these men.  His only hope was to repent in the sight of God and these men because it became evident that they were a sign of judgment against him.  God’s judgment was not manifested because Paul and Silas stood up for their rights, but because they relinquished their rights and suffered for Christ’s sake.  Can you imagine the joy of the Philippian jailer when he reads this letter from Paul about suffering for Christ.  It was through the suffering of Paul and Silas that God’s conviction came upon him in the middle of that blessed night.

Let’s project this forward into the end times.  As we draw closer to the end, we can expect persecution against Christians to increase.  What should be our course of action?  Will we fight for our rights?  Or will we patiently suffer for the sake of Christ?  How about when the church enters the great tribulation?  How will we live out our Christian faith?  Are we prepared to suffer for Christ?  Remember how II Thessalonians 1:4-7 holds out hope for the churches who suffer persecution for the kingdom of God.  Here again is plain evidence of the righteous judgment of God demonstrated through suffering for the sake of Christ.  Only in this passage, it is clearly linked to the glorious appearance of Christ in flaming fire, in vengeance, with the holy angels, repaying those that have been persecuting the church.

Do you want to be a prophetic sign against unbelievers?
Suffer patiently for your faith.

Have fun and stay busy – Luke 19:13

-The Orange Mailman

II Thessalonians 1:4 Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring. 5This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering— 6 since indeed God considers it just to repay with affliction those who afflict you, 7 and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might,

Robinson Crusoe

I just finished reading the classic book Robinson Crusoe.  This book has made a definite impression upon me and upon my Christian faith.  Daniel DeFoe had to have been a Christian who firmly believed in the redeeming power of Christ.  This book has the story of God’s sovereignty unashamedly written all over it.  Allow me to share a few ways in which this book has impacted my faith in Christ.

To start with, Robinson Crusoe is written in the first person.  He tells his narrative quite simply giving us the pertinent points.  One thing he is not shy about is telling about what a sinful person he was at the time he began to set out on his own.  He plainly lays out how he refuses godly counsel obstinately seeking his own way out to sea.  Hardheaded and determined to do whatever he wants to do, he finds himself in the middle of a terrible storm, and then as the rest of the crew perishes he is marooned on a large island.  He thinks of this as the worst fate possible for eight years, until he is hit with a terrible sickness.

Now here he is, all alone, even though he has learned to survive off the island, but now sick unto death his attention turns toward God and he thinks, “Why has God done this to me?What have I done to be thus used?”  My conscience presently checked me in that inquiry, as if I had blasphemed, and methought it spoke to me like a voice:  “WRETCH!  dost thou ask what thou hast done?  Look back upon a dreadful misspent life and ask thyself what thou hast not done; ask, Why is it that thou wert not long ago destroyed?  Why wert thou not drowned in Yarmouth Roads?  Killed in the fight when the ship was taken by the Sallee man-of -war?  Devoured by the wild beasts on the coast of Africa?  Or drowned here, when all the crew perished but thyself?  Dost thou ask, What have I done?”

From this point in the story, there is a marked difference in the life of the narrator.  He begins reading in a Bible that he has salvaged from the ship.  He begins to attribute his circumstances to God and God alone.  At one point I was struck with the contrast between how one could be satisfied in a present state and yet still pray for deliverance.  I’m sure that Paul prayed for deliverance from prison, and yet he still affirmed that he learned to be content in whatever state he found himself in.  But here is how DeFowe portrays his character’s plight.

But now I began to exercise myself with new thoughts; I daily read the Word of God and applied all the comforts of it to my present state.  One morning, being very sad, I opened the bible upon these words, “I will never, never leave thee, nor forsake thee”; immediately it occurred that these words were to me; why else should they be directed in such a manner, just at the moment when I was mourning over my condition, as one forsaken of God and man?  “Well then,” said I, “if God does not forsake me, of what ill consequence can it be, or what matters it, though the world should all forsake me; seeing on the other hand, if I had all the world and should lose the favor and blessing of God, there would be no comparison in the loss?”
From this moment I began to conclude in my mind that it was possible for me to be more happy in this forsaken, solitary condition than it was probable I should ever have been in any other particular state in the world; and with this thought I was going to give thanks to God for bringing me to this place.
I know not what it was, but something shocked my mind that thought, and I durst not speak the words “How canst thou be such a hypocrite,” and I , even audibly, “to pretend to be thankful for a condition which however thou may’st endeavour to be contented with, thou wouldst rather pray heartily to be delivered from?”  So I stopped there.

That, to me, thoroughly sums up any trial that we might go through.  Whether mental, emotional, physical, marital, whatever it may be; we pray that it might be past, yet we learn to be thankful to God for putting us in that state.  Is it hypocritical to pray that something might be past and be thankful to be in its midst at the same time?

As a part of the storyline, the narrator finds human bones on the island left by cannibal savages who bring their victims to the island to devour in a feast.  Later, Robinson Crusoe has a dream that he sees the cannibals about to feast on one of their victims when he breaks free and runs toward him for deliverance.  It occurs to him that perhaps a way to be delivered off the island is to rescue one of these victims and thereby make him into a slave.  Crusoe has a good supply of gunpowder and bullets which he salvaged from the ship so this is not unattainable.  This is how Friday enters the story.  Robinson Crusoe renames him Friday because this is the day that he delivers him from certain death.

What strikes me as so profound is that no matter how pagan the culture, there is a certain indebtedness when one is rescued from certain death.  Here Friday was all but killed, and the one who delivers him is now unequivocally his new master.  Friday makes no mistake in reassuring Crusoe that he would never harm the one who rescued him.  After years of being his faithful servant, Crusoe is now making plans for leaving the island.  Yet Friday is confused about where both of them will go.  When Friday learns that Crusoe wants Friday to go back to his people, but Crusoe would go on without him, this leads to a certain discussion.

Upon the whole, I was by this time so fixed upon my design of going over with him to the continent, that I told him we would go and make one as big as that, and he should go home in it.  He answered not one word, but looked very grave and sad.  I asked him what was the matter with him; he asked me again thus, “Why you angry mad with Friday, what me done?”  I asked him what he meant; I told him I was not angry with him at all.  “No angry! no angry!”  says he, repeating the words several times, “Why send Friday home away to my nation?”  “Why,” says I, “Friday, did you not say you wished you were there?”  “Yes, yes,” says he, “wish be both there, no wish Friday there, no Master there,”  In a word, he would not think of going there without me.  “I go there, Friday!” says I.  “What shall I do there?”  He turned very quick upon me at this:  “You do great deal much good,”  says he, “you teach wild mans be good sober tame mans; you tell them know God, pray God, and live new life.”  “Alas, Friday,”says I, “thou knowest not what thou sayest.  I am but an ignorant man myself.”  “Yes, yes,” says he, “you teachee me good, you teachee them good.”  “No, no, Friday,” says I, “you shall go without me, leave me here to live by myself, as I did before.”  He looked confused again at that word, and running to one of the hatchets which he used to wear, he takes it up hastily, and gives it to me.  “what must I do with this?”  says I to him.  “you take kill Friday,” says he.  “What must I kill you for?”  said I again.  He returns very quick, “What you send Friday away for?  Take kill Friday, no send Friday away.”  This he spoke so earnestly that I saw tears stand in his eyes.  In a word, I so plainly discovered the utmost affection in him to me, and a firm resolution in him, that I told him then, and often after, that I would never send him away from me, if he was willing to stay with me.

What strikes me is how Friday has the chance to return to his people, but refuses to do so if it means parting with the one who saved his life.  Friday could see no other life for him other than in serving his master, even though he had a life up to the point of what would have been his death.  Because his life had truly been spared, there was nothing but gratitude to Robinson Crusue and sincere devotion.  Friday would sooner die than be parted with the one to whom he owed his very life.  Friday’s life was now completely bound up and intertwined with his deliverer.

I would encourage everyone to read this classic book.  There is a reason it has stood the test of time.  It is more than just British genius transforming the average man into farmer, shepherd, hunter, baker, architect, carpenter, etc.  It is the struggle in the heart of man of how to be content in all circumstances.  It is the power to redeem a sinful man transforming him into someone who fears God giving thanks for all things, even while marooned on an island.  It is the picture of indebtedness of one who has been spared from death owing all their devotion to their savior.  In short, this book touches on the deepest struggles in the human soul.  Parts of it are a bit laborious, but such is necessary to understand the solitary life of one who must do everything themself for mere survival.  The last few chapters more than make up for the uneventfulness of the previous monotony in an exciting conclusion to that solitary life which had been rued by Crusoe.  Check it out and give thanks to God for your basic living standard.

Have fun and stay busy – Luke 19:13

-The Orange Mailman

Bring a Torch, Jeanette, Isabella/Love Has Come

Every year I blog on a Christmas Carol, taking the time to point out where I think the carol really captures the message of Christmas, and sometimes where it falls short.  This year, you’re going to get two for the price of one.  Growing up, my parents had several Christmas albums which were played repeatedly throughout the holidays at the request of us kids.  These albums were played over and over again so that we had the versions on these albums memorized.  A few that I remember are Jim Reeves, Johnny Mathis, Burl Ives, and Tennessee Ernie Ford.  Tennessee Ernie Ford and another one that I can’t remember both had a version of the song Bring a Torch, Jeanette, Isabella.  I never understood some of the lyrics, probably because he sung one of the verses in French.  But the melody is ingrained into my brain.  I never knew that this carol had so much history behind it.  All I knew is that Tennessee Ernie Ford sung a version of it.

Apparently this song was sung all across France as many would gather for a Christmas Eve midnight mass.  Some sources say this song was intended for dance music for French nobility.  But if the music was written by Nicolas Saboly, who was a priest who wrote Christmas carols, perhaps the intent was to be a Christmas carol after all.  No matter the intent, the melody is beautiful.  Whoever wrote it was a musical genius understanding how the gentle pause in between the “hush, hush” causes contemplation over the Son of God sleeping in the manger.

The song itself has a neat message.  It is designed for someone to keep quiet as the baby Jesus may be sleeping.  To think of Jesus as an adult walking around healing, teaching, telling stories, scolding, and having dinner with folks is one thing.  But to remember the weakness of human flesh with the baby in the manger is to remember the scriptures which tell of how Christ left heaven to become flesh.  For the Son of God to be laying there helpless, reliant on others to keep quiet that He might sleep peacefully is a reminder of all He went through.  Other than that, there is not much in the song to tell us of the incarnation, his deity, or the message of salvation.

But, enter the second song that I would like to introduce you to.  Ken Bible has written a song to the tune of the same music.  Imagine my surprise when someone chose this song from our hymnal and I found the words being sung by me even though I did not know the song.  The melody from my childhood ingrained in my brain came to me via the memories of Tennessee Ernie Ford.  Somehow, the words that Ken Bible has written fit the melody as well as the original words which function as a lullaby.  Here are the words to the song which I have been singing in my heart:

Love has come–a light in the darkness!
Love explodes in the Bethlehem skies.
See, all heaven has come to proclaim it.
Hear how their song of joy arises:
Love! Love! Born unto you, a Savior!
Love! Love! Glory to God on high!

Love is born! Come share in the wonder.
Love is God now asleep in the hay.
See the glow in the eyes of His mother.
What is the name her heart is saying?
Love! Love! Love is the name she whispers.
Love! Love! Jesus, Immanuel.

Love has come–He never will leave us!
Love is life everlasting and free.
Love is Jesus within and among us.
Love is the peace our hearts are seeking.
Love! Love! Love is the gift of Christmas.
Love! Love! Praise to You, God on high!

Why do I enjoy singing these newly composed lyrics?  Because the message of Christmas is fully bursting with them.  To think that this was Love Himself lying in the manger, this is the message of Christmas.  Why did the angels appear to the shepherds?  Love.  The heavens could not contain the message of God’s love to mankind as it burst forth to the shepherds that otherwise quiet night.  Love explodes in the Bethlehem skies.  The love of God brought to us in Jesus Christ, God in the flesh, that’s the gift of Christmas.  I just love it.  Here I am singing it as I’m writing.

Here is a link to a resource with a devotional, a few words by Ken Bible, and a recording of someone singing the song to the ever familiar tune that I grew up hearing.

http://www.lnwhymns.com/products/hymns/34.htm

May these newer lyrics become an old classic one day.  May this song become one of those that our children grow up singing and remember fondly when they come into adulthood.  May the LOVE of which they sing dwell in our hearts richly this Christmas.  God bless you all this Christmas season.

Peace on earth and mercy mild
God and sinners reconciled

-The Orange Mailman

In the Christmas Spirit

It’s getting close.  It’s beginning to look a lot like Christmas.  I’ve been Christmas shopping.  I’m getting a kick out of picking out some gifts for some relatives.  I’ve been singing the Christmas songs, perhaps annoying a few co-workers as I do, but hey, it’s once a year.  People have been saying “Merry Christmas” to me.  I said “Merry Christmas” to a lady I let cut in front of me in the checkout line.  And I just went to youtube and heard Vince Guaraldi’s slick track titled “Linus and Lucy” that we all love from Charlie Brown’s Christmas.

Does that mean I’m in the Christmas Spirit?  If only it were that easy.  That’s all stuff that I like.  Whoa, hold on.  Am I thinking that being in the Christmas Spirit is something that I don’t like?  Well, let’s think about what Christmas is about.  Let’s turn in our Bibles to the two passages which explain the Christmas story.  And no, we are not turning to Matthew or Luke.  Here’s the Christmas story in one verse:

John 1:14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. 

The Christmas story is about God becoming man.  This is the kind of stuff that makes me realize I don’t understand God.  God becomes man, but remains God.  I point this out since the text above confirms this with “we beheld His glory”.  Now apart from this being a fact that separates true Christianity from a cult which departs from the truths of scripture, what difference does this fact make in our Christian living?  I mean, what difference does it make for me as I live my day today, that God became man?  Let’s turn to the second passage which explains the Christmas story:

Philippians 2:3 Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but made himself nothing, taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 

The Christmas story is more than just God becomes man.  It’s God becomes a servant-man.  God comes to do the dirty job that no one can do but Him.  It’s Jesus Christ, God in the flesh, here to humble Himself lower than anyone had ever gone.  He stooped lower than low, lower than any man would go.  How much greater the descent since His starting point was so much higher!  The phrase translated “made himself nothing” means “He emptied Himself”.  God the Son, the Word become flesh, emptied Himself, yet remained God.  He emptied Himself, became flesh, became servant of all, lower than all, and then let the unrighteous put Him to death for things He never did.  How’s that for the Spirit of Christmas?

If I want to be in the Christmas Spirit, that same Spirit that led Christ to be born in the flesh, I need to have the mind of Christ like the passage above states.  My pride, my desire to be right, my need to be vindicated, my want to be somebody special, all this needs to be emptied out of me as I take the position of servant; and not just any servant, lowest of the servants, not fit to scrape dirt off shoes.  I need to treat my Christian brothers and sisters as if each of them is more important than me.  Their interests are what interest me.  Their burdens are what I am longing to carry around, and I’ll be happy about it.  True humility is not thinking poorly of yourself, but thinking of yourself as a servant to be able to elevate others to new heights.  Christ didn’t walk around thinking about how bad He was, but how He is the Son of God come to serve.

That’s why it’s not easy to be in the Christmas Spirit.  It means that I don’t get what I naturally want.  It means hard choices of making others more important than myself.  When I look at that manger scene and think of the spiritual distance that Jesus came to be born in the flesh, no stooping can be too great a distance for me to bend down in order to serve.  Hopefully now I’m in the Christmas Spirit.  Singing and serving.

Have fun and stay busy – Luke 19:13

-The Orange Mailman