“Then Isaac trembled very violently.”
If Isaac had gotten his way, Esau would have become a great nation. Jacob’s offspring would have served his elder brother’s children. Maybe Hamas would be targeting Edomites today instead of Israelis.
If Isaac had gotten his way, God would have undeservedly blessed a son who despised his own birthright, and back-burnered the son who valued it.
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The Lord’s table is a sufficiently important subject that I’ve felt the need to touch on it recently outside this series. Today’s post is probably more effective if you read it in connection with that one.
Our reading in Malachi is the first of five complaints made by the Lord against his people approximately a century after they were allowed to return to their historic homeland by a Persian monarch with respect for Israel’s God. Sadly, all that God had done on their behalf didn’t keep Judah and Israel from going astray in a variety of new ways.
In which our regular writers toss around subjects a little more volatile than usual.
Writer Andrew Sullivan gives this advice to churches:
“If the churches came to understand that the greatest threat to faith today is not hedonism but distraction, perhaps they might begin to appeal anew to a frazzled digital generation. Christian leaders seem to think that they need more distraction to counter the distraction. Their services have degenerated into emotional spasms, their spaces drowned with light and noise and locked shut throughout the day, when their darkness and silence might actually draw those whose minds and souls have grown web-weary.”
Tom: “The greatest threat to faith today is not hedonism but distraction.” What do you think, IC? Is technology dangerous to Christians?
I was listening to a preacher a few days ago … just online, you know. And he said something that’s stayed with me and keeps running around in my head, because it’s just so smart. It’s something that solves a perplexity for me that I have to confess I’ve struggled with for years. I want to pass it on to you.
My perplexity has been this: When do you just say what the Bible says, and when do you hold back?
The preacher said this: “I’m through protecting people from scripture.”
Life changes us. Some people get better, some get worse, but nobody remains unchanged. At least, that’s the conclusion I’m coming to. Either my memory is failing me — a possibility I won’t completely discount — or my old friends and acquaintances are different people than they were in their teens, twenties and thirties. Time and circumstances have either refined or greatly eroded their characters, depending on how they responded to what life has served up.
That can be a scary thing to witness up close.
“While people are saying, ‘There is peace and security,’ then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape.”
The day of the Lord will catch the world by surprise. I used to find this strange. I don’t anymore.
The vast majority of human beings are instinctively uniformitarian in their outlook. They don’t read history, and even if they do, they don’t imagine the sort of catastrophes that occurred in other times and places could possibly happen during their lifetimes, let alone a once-in-human-history event like the day of the Lord. In one of the earliest books of the New Testament, Paul writes that the day of the Lord will come like a thief. In one of the last books, Peter says exactly the same thing. Few on earth will see it coming.
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“Why does God test us?”
Regardless of your personal beliefs about the origin of man, it’s evident bad things happen to good people. The difference between a Christian worldview and a naturalistic one is that the latter offers no explanation for suffering and unpleasant choices beyond the luck of the draw. If randomness rules, then these serve no higher purpose than weeding out the weak. If God does, then perhaps misery has meaning.
I could offer all kinds of anecdotes and speculations in response to a question like this, but it’s one that scripture answers in plain language very early on. Who needs my opinion when we can read the words of the Holy Spirit through men like Moses and Job?
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After almost eleven years and nearly 4,000 posts, my closest friends are getting a little warier about our conversations and emails, suspicious that almost anything interesting they may introduce in conversation will probably end up on the blog in some form or another. That’s not entirely true — I try to respect people’s privacy. If you’re just spitballing a theological idea with me by text or email, I won’t quote you on it, and I certainly wouldn’t use your name. You may change your mind about it next week, after all.
That said, if you’ve refined your thoughts sufficiently to voice them from the platform or put them up online, it’s game on. Maybe my pals are right to be cautious!
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“I have loved Jacob but Esau I have hated.”
Few statements in scripture are so frequently alleged to teach something they really don’t. Paul’s famous quotation of Malachi is not about election to individual salvation or damnation, not in Romans 9 and definitely not in its original context, which we will look at today. Rather, let me suggest it concerns the election of two nations to strategic roles in human history (as discussed here): one as the beneficiary of grace and the other as an object lesson never to be forgotten. “Loved” and “hated” are relative terms that have more to do with God’s sovereign dispensation of mercy and justice than with his emotional state.
In which our regular writers toss around subjects a little more volatile than usual.
Earlier this month, the Cultural Research Center of Arizona Christian University released its 11th and latest detailed analysis of the results of its January American Worldview Inventory 2020 survey. In a long list of bullet points, CRC Director of Research George Barna noted that, among other disturbing trends, 44% of respondents who self-identify as Christian said they believe the Bible’s teaching about abortion is “ambiguous”, and that 34% said abortion is morally acceptable if it spares the mother from financial or emotional discomfort or hardship.
Tom: The Christian news website Not The Bee (“your source for headlines that should be satire, but aren’t”) took the survey at face value and pushed back hard with a salvo of scripture, and good for them.
“So, whether you eat or drink, or whatever you do, do all to the glory of God.”
Eating and drinking to the glory of God?
What a strange idea. I get the “eating” part, and I get the idea of “glorifying God”. But what does our action of eating have to do with God’s glory?
That’s going to take some explaining.
Luke documents that Paul initially worked as a tentmaker when staying in the city of Corinth. Making tents paid the bills so that every Sabbath, Paul could be found in the synagogue, trying to persuade Jews and Greeks that Jesus was the Messiah. We don’t have any further detail, but it sounds like he may have plied his secular trade as many as six days a week during this period.
That was before the invention of sewing machines. If his fingers got sore, it was not from flipping the pages of one too many Bibles.
“Some were tortured … Others suffered mocking and flogging, and even chains and imprisonment … They went about in skins of sheep and goats, destitute, afflicted, mistreated — of whom the world was not worthy — wandering about in deserts and mountains, and in dens and caves of the earth.”
One of the most compelling arguments for the sincerity of the many witnesses to the resurrection of Christ, on which the Christian faith depends, is that first century believers continued to claim Jesus was alive in the face of decades of the most intense Jewish hostility, and later widespread Gentile opposition. Not all gave their lives for their faith, but most or all risked martyrdom along the way.
Rational men, it is argued, will not die for something they know to be a lie. It’s a point not easily disproved.
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“Is it wrong for a woman to propose marriage to a man?”
Funny story, or maybe not. When I tried to generate a suitable picture to accompany this post, I made 25 attempts with my usual AI tool to show a woman proposing to a man. Eventually, I gave up. No combination of carefully worded prompts could induce the algorithm to produce anything but the most traditional image of a man on one knee holding a ring. I could get the woman to change positions, but I could not get the man to stand up and appear to be the object of feminine desire. Every one of the terabytes of data to which this tool has access was telling it I couldn’t possibly want what I appeared to be wanting.
I had an easier time generating an image of Israel being nuked. Hmm. Maybe we can learn something from that.
Once upon a time, there was a tabernacle constructed in accordance with the will of God revealed on Mount Sinai. In that tabernacle, outside the veil on the north side, was a table of acacia wood covered with gold, atop which were plates and dishes for drink offerings and the bread of the Presence, twelve loaves in two piles. The high priest was to replace the bread regularly and arrange it before the Lord every Sabbath, after which he and his sons were to eat it in a holy place.
When we talk about the “table of the Lord”, we are not talking about that sort of physical, literal table. Not at all.
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The name Malachi appears exactly once in scripture, giving us no connection to the historical books of the Old Testament by which to identify or describe its very last recorded prophet. That’s unless you want to count John the Baptist as the last, and there’s a pretty good case to be made for him. Nevertheless, since our mission here has been to explore the twelve Minor Prophets, we’ll leave John out of it. Except we can’t. John is going to make a cameo appearance in Malachi’s final verses, making for about the neatest possible segue from Testament to Testament.
Go ahead, tell me the Bible is just a bunch of books cobbled together by human authors and editors.
In which our regular writers toss around subjects a little more volatile than usual.
Mike Leake has a few words to say here about stewardship of the word of God. Leake says that preachers and teachers tend to approach their responsibilities one of two ways. In Scenario 1, like the servant in the parable of the talents. In Scenario 2, like Paul instructed Timothy, guarding “the good deposit”.
Tom: One approach attempts to improve on what has been given while the other simply attempts to retain what has been given.
What do you think of his analysis, and how do you approach the word of God when you’re responsible to share it with others, IC?
It seems everybody today is complaining about the lack of leadership in the local church. Those appointed to lead are not leading at all, or they’re leading too much. Either the whole church is failing to stand for anything, or else arbitrary and inflexible leadership is killing off the life of the church by strangling it with tradition, routine and rules. No one likes how things are running, but no one is terribly sure what a better style of leadership would look like.
Oh, there’s no end of advice out there.
Doug Wilson’s weekly letters column is equally a source of regular entertainment and occasional edification. I trek by it dutifully every Tuesday, as I do with several other writers who hold alternative theological views about this and that. My theory is that you can’t meaningfully address an area of perceived error without allowing its adherents to express themselves in their own words. If we don’t understand each other’s positions, we will always end up talking past one another.
Well, that is the theory, as I say. How it plays out is another kettle of fish.
The book of Revelation has been on my mind lately. Immanuel Can and I were talking about it yesterday, as he’s been preaching from it all year. I haven’t been studying it in depth, but it keeps coming up in connection with other things, like our Mining the Minors instalments on Zechariah, which inevitably lead you into Revelation. The similarities of theme and language are impossible to ignore.
Then there’s this Gaza business in the news, which makes all the dispensationalists go “Uh oh” and a fairly sizable chunk of the Reformers start writing about how there will never be a national restoration of Israel. One’s view of Revelation plays into how Christians respond to that too.