Tag: chapter 4

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Bible Study Numbers

Numbers | Chapter 4

Chapter 4 represents another census of the Levites, different than the one described in chapter 3. The previous census was executed to count the male Levites a month old and older and compare that to the number of first born males in all of Israel to see whether the number of Levites was sufficient to “cover” the first number of the born of Israel, to stand in for them in service to YHWH (there weren’t, so a redemption price was paid to make up the difference). This next census counts males between the ages of 30 and 50 for each of the three tribes of Levites. These would be the number of men eligible to do the work that is going to be laid out for each tribe of Levites in their service to YHWH (under the direction of the priests). 

The Kohathites are responsible for the protection and transportation of the most holy things (think items that are used as part of the administration of offerings to YHWH). However, they still can’t touch them (you know, because they are holy things, and holy things can’t be interacted with common things, otherwise there are consequences). So, when the camp has to move, Aaron & sons must first go in and put all of the holy things away. The ark of the testimony is covered with the veil  (that separates the holy of holies from everything else) and then that is covered with goatskin and THAT is covered with a cloth of all blue. Then they put the poles in it and Kohath et al can make away with it without the risk of coming into contact and dying directly. 

Then the rest of the stuff. The table where the bread of the presence is held a blue cloth is added with all of the plates and incense bowls and such are added on top of that. Then a scarlet cloth and some goatskin. Poles in, good to go. Similar things happen for the lampstands, the altar (the leftover ashes get taken as well) and all of its utensils. All get bundled, covered in cloth and goatskin, and prepared by the priests so the Kohathites can transport them to the next camp. This all sounds heavy, and it certainly was, thus the count of only males 30-50. 

Each Levite tribe and their work gets to be overseen by either Aaron or one of his sons. The Kohath tribe gets Aaron’s son, Eleazar. YHWH takes time to warn Aaron and Moses to protect Kohath and Co., ensuring that they aren’t destroyed. How do they do that? They pass on these instructions precisely and the priests make sure that all the stuff is wrapped well. Also, remind the Kohathites that if they peek, even for a second, it will be their last image before death. 

Next, there’s a count of the Gershonites. The holy things being accounted for by Kohath, Gershon and sons are responsible for all the drapery. This means everything around the court of the meeting place as well as the curtains that covered the actual tent of meeting. If it’s a curtain, a descendant of Gershon is carrying it. The priests don’t have to pack any of this up, it’s not “holy” like the holy things the Kohathites deal with. The transportation and protection of the curtains fall under the direction of Ithamar, son of Aaron. 

Finally, there’s a count of the Merarites, and they are responsible for what’s left: the poles, bars, pegs, and bases. Basically, these fellas carry the skeleton of the meeting place that all the curtains go on. They also fall under the direction of Ithamar, son of Aaron. 

The chapter ends with an accounting of how many of these fellas fit the criteria for each tribe. All told, there’s 8,580 Levite males between 30 and 50 who will do this work to start, split between the three tribes. That’s a massive operation, but YHWH ensured there were enough fellas, clear responsibilities, and proper leadership in place so that His mobile residence among His people could be adequately transported from camp to camp. 

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Bible Study Lamentations

Lamentations | Chapter 4

Chapter 4 returns to woe and the rough state of Jerusalem but will end in a fulfillment of their requests. They have asked God up to this point that he see what is happening to them and ultimately make it stop and also that the justice that is coming upon them would also come upon those around them who are guilty of what they have been guilty of. (Of course, as God’s people, it’s been made clear in places like Amos that God holds them to a higher standard as they should have known better so the call to justice for those surrounding them isn’t quite equivalent. However, it’s still appropriate.)

There are points at this chapter where it is unclear who/what the subject is of a given line. For example, it seems likely that v.1 is in reference to people (the last time we saw the phrase “at the head of every street” was in 2:19 and referred to hungry children). So, they could be the “holy stones”. But are they the gold, too? Could this just generally be riches of Jerusalem, the gold and the stones? It’s not clear. However, the next few verses are talking about Jerusalem’s children so that option seems to make the most sense.

And as the following verses will show, the children are in rough shape. Infants are starving, the rich who feasted on delicacies have nothing to eat, those who are used to rich, luxurious clothing (purple) embrace the ashes. v.6 compares that which Jerusalem is going through to Sodom and serves to point out that this judgement upon God’s people is longer and has brought a startling reversal (or what we may consider a revealing of true reality) of the earthly values Jerusalem was using to understand her position vs. how God measures that (unworking princes, finely chiseled bodies, beautiful vs. darkened faces, shriveled skins and dry bones.)

v.9 speaks of how it is more fortunate to have died quickly by the sword (just like quick judgment upon Sodom) vs. the victims of protracted hunger. For such a thing has caused abominable behavior (again the cannibalism of children by their own mothers, who failed to feed them as noted earlier). By the way, that they would do this is revealing of their posturing towards God. This is most certainly a grievous disobedience.

v.13 should cut to the quick of any leader/pastor of God’s people. This judgment was for the sins of the prophets and the iniquities of the priests. They are filthy in the eyes of God and the eyes of the people, in fact they are described in terms of that which makes everyone else unclean (dead people/can’t touch garments, lepers /saying unclean) and end up ostracized from that society. The Lord has scattered them and they shall have no honor. The iniquity of the people falls heavy on these fellas for not being faithful and caring for the people.

Then we are back on the perspective of the outsiders who have entered and ransacked Jerusalem. And they were fierce. But then v.21, Jerusalem will get what they want – that their enemies, Edom (and implied others) will get the same cup that Jerusalem is now drinking from. And in v.22, we find that the punishment is coming to and end. It has been accomplished, and they shall be returned from exile, but it will indeed pass to their enemies, the two things that they have been asking for.

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Bible Study Malachi

Malachi | Chapter 4

Where the last chapter ended on a positive note, with the identification that there are indeed groups of people who do fear the Lord, the end of Malachi carries that out with a final reminder to be faithful to what God had commanded and to anticipate the justice that they are asking for (although without a timeline given as to when).

The imagery at the beginning of this chapter is one of anticipation, an oven heating up that will eventually consume the evil. Conversely, a “heat” image of the sun is also used to deal with the righteous, as this sun will risk and bring healing and God’s people will be like excited baby cows leaping out of their stall (who, whilst leaping and making merry, also trample the wicked). All this for the day when the Lord will act.

Now, the New Testament seems to imply that Malachi’s prophecies are fulfilled in Jesus, and in general that seems right. However, only if we are to accept a very figurative interpretation of the beginning of chapter 4, for example, can that be the whole story. Because although it is certain that the life, death and resurrection of Jesus created finality to the judgment situation and, by his example, all those who are not like him are not part of His kingdom, we don’t literally see evildoers turned into stubble and people in an oven. We also don’t see God’s people turned into calves, so it’s probably best to think of this as figuratively dealt with by Jesus yet likely something more physical and tangible at Christ’s final return.

Israel is reminded to remember the laws of Moses, they are good and result in good for his people. Their faithlessness to God by failing to honor these commandments is the root of their issues anyway. He also tells that Elijah the prophet will be sent prior to the great day of the Lord. In their minds, this might actually have been Elijah given that he didn’t die and was just taken up into heaven. However, Jesus says this is John the Baptizer. The next time Moses and Elijah will be paired like this is on the Mount of Transfiguration.

All seems like it will be well and good to end Malachi until the final sentence. The first half is good, father and sons will return to each other (this image likely should be extrapolated to the relationship between God and his people). But if they don’t, God will come and strike the land with a decree of utter destruction. And there you have it.

One of the interesting things about reading Malachi and some of the other minor prophets while being on our side of history where Jesus has already done what He does, is that our understanding of covenant is very similar. Where previous God’s people (or his kingdom if you want to think of it that way) was governed by his commandments and his relationship with the people that serve him. We actually do the same thing, it’s just that our “law” if you will is the living example of the life of Jesus himself. And it’s our relationship with him, which is kept healthy by what Jesus has done as our High Priest, sacrificial lamb, etc. instead of what we do.

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Bible Study 1 John

1 John | Chapter 4

John introduced the fact that we know God is with us because he gives us in the Spirit at the end of chapter 3, which opens the conversation about the spiritual world. He confirms that there are spirits that are not from God, those who would claim to be from God or would influence people to speak falsely as if it is on God’s behalf. They can be made known by whether they confess that Jesus Christ has come in the flesh. Unfortunately, this keeps us from being able to label any ol’ person who we disagree with theologically as having an evil Spirit because most folk actually still claim Jesus as the Messiah who came in the flesh; it’s why we can work with folk if we can agree on Jesus.

We get a drop on the antichrist again, which retains the context of being a person or spirit who opposes the Messiah (in this case by telling lies). That said, it’s a worldly issue, and because the Spirit who is in us is greater than any other spirits that are in the world, we don’t worry about those spirits.

John then hops back to loving one another. Love is from God, it shows we love and serve God, and God is indeed love. That phrase doesn’t negate everything else John has said (meaning, yes God is love, but you still can’t be a liar who claims to love God but doesn’t obey his commands). God’s love is demonstrated through sending Jesus, the ultimate example and act of love in sacrifice. And because God loved us, we are to love one another.

Ooh, don’t miss this. “No one has ever seen God. If we love one another, God abides in us and his love is perfected in us.” John understands that will have difficulty knowing what is is like to “love” God given that we’ve not actually seen him and our interactions with him aren’t quite the same as with our brothers. Don’t worry, God is aware of that. Love your brothers, obey God, love will show

Now back to who has the Spirit and who does not and how to know.

Now back to loving again. We love because He showed us how to love. What God has done for us is the context for our understanding of what love actually is. (Let that sink in. Mercy.)

Whoever loves God must also love his brother.

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Bible Study Hebrews

Hebrews | Chapter 4

The “therefore” points us forward. Based upon being reminded of those who had hardened their hearts against God even in the midst of being shown true things, these Jewish Christians need to be careful. Not listening, rejecting what God was doing is a risk that is just as present for these folks today as it was for their ancestors. Also, notice the quotations, the author continues the exegesis of Psalm 95, explaining how it applies to the generation that is being spoken to.

The subsequent discussion about “rest” appears to combat any restrictions that may have been anticipated on what God’s rest is. Perhaps they thought it was the promised land, but the writer here makes it clear God’s rest is still an appropriate aspiration today as it was when David wrote of it in Psalm 95 (obviously after the time of Joshua and the promised land). How should we think of it? I’m banking on the ultimate return of Jesus and final establishment of the Kingdom.

So back to the encouragement, the Hebrews are to strive to enter that rest. But just as in the past, God will not be fooled. His “word” is living and active, sharper than any double-edged sword. (Word here really can’t mean Scripture, although the way folks use it to refer to Scripture isn’t untrue, either, it just isn’t particularly correct in this context.) “Word” here probably is safe as the “action” or “expression” of God, which is still living and active and it is that which cuts to the root of things, gets to them as they are. Again, there’s no fooling God, any impression otherwise is frankly ridiculous.

And yet, again, we have Jesus. Jesus the High Priest, aware of our frailties, sympathetic in our weaknesses. And the thing we do not deserve, confidence at the throne of God, we are graciously and mercifully given. That, my good fellas, is beautiful.

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Bible Study 1 Thessalonians

1 Thessalonians | Chapter 4

Paul continues to hit on the thought that what we do matters in a call to stay holy and loving. He encourages the church to continue to behave in a way that pleases God, specifically in reference to sexual immorality. (As long as there have been private parts there have been folks peeping at them, thinking about them, and using them indiscriminately when they shouldn’t. 6th century BC problems are the same as 1st century AD problems that are the same as 21st Century CE problems.) Specifically, get it under control. This means don’t chase every urge your body was designed to use for good and follow it onto the internet or to a situation you don’t belong in or to an emotional/physical connection that belongs to someone else. There is no middle ground on this stuff; in all situations you pull a Joseph in Potiphar’s house: at the first sign of trouble you haul ass as far away as possible without explanation or excuse. It’s that hard, but it is that simple.

I’m not entirely sure what kind of situation is causing a brother to be wronged in regards to someone’s sexual immorality. Yes, I can think of a few options, but further pursuit is not particularly healthy and I’m not sure it’s necessary. Whatever it is, I’m assuming it can be avoided by minding your own sexual business and doing things God’s way. God has not called us for impurity but holiness, to ignore is is disregarding God, who Paul reminds us is who gives us the Holy Spirit.
On that note, though, although Paul is impressed with how they show love to each other, he wants more. Part of that is not taking advantage of other bros, not starting trouble, keeping to your own business, doing something that is tangible for society (I work in the business of financial promises, I’m not sure this qualifies) and conducting yourself with integrity and being dependent on no one. If we can summarize, don’t get caught up in a bunch other stuff, walk with God, love others and mind your business. On the final one, it’s not that you can’t accept charity when it is offered/needed, it’s just that you shouldn’t make a living off of someone else’s living, do what you can to add to the community around you and care for yourselves so that charity goes where it is needed.

In v.13, the conversation shifts as Paul wishes to set straight some either uninformed or wrongly informed thinking that he’s been made aware of by the Thessalonican church. They seem to be concerned that Jesus has not returned yet and that those who die prior to Jesus coming back are hosed. But Paul reminds them that we’re Christians, we don’t mourn death the way others do because death (sleep) is just the passing into eternal life with Jesus. He also says that those who are living will not meet Jesus prior to those who have already died, in fact the dead will rise to meet the living and they both will meet Jesus in the air upon his return that establishes his forever kingdom.

v.16 is most likely apocalyptic language, meaning that is more likely than not figurative (cry of command, voice of an archangel, with the sound of the trumpet of God). Trumpets in the Bible traditionally are associated with the presence of God and also battle (this makes sense, Jesus’ return will coincide with the dispatching of all enemies). On the trumpet, suffice to say this description of a loud, battle-crying, archangel-shouting Jesus return action just doesn’t jive with the thought of this happening as a “secret” rapture where the dead are taken up but the living are left. I’m open to other interpretations of this section, but secret rapture is just flat out off the table, regardless of whether the language is figurative/apocalyptic or not.

Further Paul says the living and dead will get caught up together in the clouds to meet Jesus and will then always be with the Lord. That Greek word “to meet” is an important one, apantesis. It’s the word used elsewhere to describe when folks leave the city to meet an important person on the outside and then they all enter the city together. This is what we’re seeing here, everyone meets Jesus in the air, he refines the world with fire and judgment, and then we all return back to the restored creation to be with Jesus forever.

Paul expects this description to be an encouragement to the Thessalonican church. Chill out, Jesus will return, the living and the dead will meet him together, and all will be well.

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Bible Study 2 Timothy

2 Timothy | Chapter 4

The last section brings everything to a head. Paul lays a charge of persistent, patient, faithful teaching and pastoring at the feet of Timothy, accountable to Jesus himself! These are beautiful commands, though. Preach the word. Just tell people about the Good News of Jesus. Be ready when when people expect it and when they don’t. Be honest, have integrity to tell people when they are walking away or crooked and set it right; encourage them with complete patience. That’s complete patience, fellas, not hair-trigger tolerance that overreacts when people don’t do the things we try to help them in doing. It’s not productive. Overreacting at how sinful someone else is generally comes from forgetting how sinful you are and how gracious God has been with you. Do the work, but be patient in it. (See Luke 16 on the unjust steward who refuses to give the same grace to others as he himself has received. That ends poorly for him.)

This thing about folks having itching ears is especially relevant today. People go to the Bible to have what they already think affirmed instead of coming to it looking to have it change them. If you’re not prepared to read the word of God and have it change your life, put it down, you’re not using it correctly. The problem Paul talks about here is the reason we have people justifying all kinds of nonsense (past and present) by looking for things in the Bible that will affirm what they want while ignoring the parts that put it into context or directly refute their desires.

For example, look back at 1 Timothy chapter 6, the one about the slaves. Some people used this verse in modern America to justify owning people and treating those who bear the image and likeness of God (and frankly a skin tone closer to what Jesus would have had then the gaggle of Anglo-Saxons doing this Bible study) in terrible ways. However, as we pointed out in that book, Paul lists “enslavers” as lawless and disobedient in chapter 1. Can’t just take what we want. The desire in our culture of individualism to have our opinion or feelings on one matter or another be treated as if it true and right simply because it originated from us will continue to be a serious roadblock in people getting to know Jesus. To believe in, submit to and follow Jesus is to acknowledge his authority, that he is right regardless of how you “feel” about it. If you’re not prepared to bring your entitlement in this area to die so that His authority may reign over you, then you’re not ready to live in His Kingdom, you’re just trying to rent space and open up a bakery in his lands. (As you should be aware, Jesus is fully capable of handling his own bread situation.)

But what’s our response to this? Be pissed? Put fingers in faces and bring the truth to bear in holy and righteous anger?! Nah, stay sober-minded (you’re grounded in the truth, let’s act like it). Endure suffering and do the work of an evangelist (which should be considered in this context both sharing good news and disciple-making). People often yell and cuss and waive their arms around and other stuff to try and make the thing they are saying more forceful. But the truth does its own work. Yes, some folks are wrong, but it’s often because they are deaf or don’t speak the language. Getting louder at either of these groups doesn’t help, but living with integrity and helping them see truth that matches what you’re speaking, suddenly those words will start to make sense.

Ultimately what Paul is asking Timothy to do is what he has done himself. And because of this work he is about to die. But, as always, he is ok with his life being an example, for ever since being accosted by Jesus on the road to Damascus (Acts 9), Paul has fought the good fight, kept the faith and kept running until the end (some of his best work was in prison, actually. What is hindering you from doing what God has going on in your life?) I’m struck by the endurance, here. I have trouble keeping up with anything or an extended amount of time, and that’s for things that don’t cause me any particular pain or suffering or inconvenience. But Paul can look back at the last 3 decades and comfortably say, “I’ve kept the faith”. You don’t get that way making big plans, it happens by walking one mile and then walking the next. It happens by taking the sheep out of the barn and then back into the barn, over and over and over again. Walk miles, sheep in sheep out, be faithful in the means and let God handle the ends. You live your life like you live your days. So, mind your days, keep the faith in the small things and the big thing will happen all by itself.

Paul’s reward awaits him in heaven, a crown of righteousness (it’s indistinct what exactly this means in the afterlife but, you know, I can’t imagine it’ll be a disappointment.) And, it’s not just for Paul, it’s for all who follow Jesus and await His return.

The personal instructions are interesting. It kind of reinforces the mixed world and responses that Paul is subject to in His gospel work. It’s interesting that Mark shows up here in the list after Paul and him had a falling out previously (Acts 15). Paul also wants his coat and some stuff to read (pretty normal prison action) and warns Timothy to keep an eye out for some ne’re-do-wells, including the coppersmith, who doesn’t take kindly to good news. Don’t miss Paul’s response to those who deserted him. Like Jesus, who looked down at those who mocked him and likely thought of his students that had abandoned him, Paul asks that they be forgiven, the debt they incurred by their sin be not charged against them. Can you do that? Can you think of those who have wronged you and honestly desire that the harm they have done you not be counted against them? (See above on the dangers of reading the Bible without the intention of it changing you.)

Paul ends with some specific greetings. He speaks of Prisca (Priscilla) and Aquila (Acts 18), who remain an interesting couple in that she is always mentioned first. In the ancient world, order of names listed was to denote importance (note that Peter is always first in the list of disciples, no matter what gospel account you’re reading.) To have a woman be first is interesting, as well as the fact that we find her involved with helping share truth with a man named Apollos in Acts 18. These things provide a unique context to our understanding of Paul’s view on women and their role in the church. It’s one of the reasons why this topic remains a work in progress for me.

Paul desires for Timothy to come and to try to make it before winter. This is likely because it’s dangerous to travel in the winter and, of course, he’s supposed to be bring Paul a coat, which doesn’t do much good if brought after Winter.

Paul ends the letter simply, in some ways unceremoniously given the situation he’s in and the fate that is before him. Although, he did most of that earlier in this chapter (the beautiful encouragement, the final description of his own perseverance, and the reminder of how it will all end.) However, there likely isn’t anything more appropriate to leave his spiritual son with then a desire that the Lord be with him.

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Bible Study 1 Peter

1 Peter | Chapter 4

Peter’s still building on what has come before it. We ended the last chapter with a reminder of what Jesus has done and what He is now doing (ruling over stuff), and are now presented with Him as an example of suffering. Of course, this order brings the servanthood and suffering of Jesus into stark relief given his true position in the grand scheme of things (compared to us who have no throne to descend from and who ultimately cause most of our own suffering.) In either case, we’re to follow Jesus (as always, that’s more literal than we tend to take. Do the things he did for the people he did in the way he did it.) In this case, we’re potentially suffering at the hands of people who don’t like to hear true things or who don’t like to stop doing things that they enjoy, even though they’re bad for them.

So, we follow Jesus, even in suffering. Doing so is pretty good evidence that you’ve taken up your cross and generally pretty alright on not following human passions (most people don’t consider suffering a passion except…well, nevermind.) I don’t think this sentence is intended to imply folks have stopped sinning completely just because they suffer, I think the gist is that when you’re being selfless and sacrificing for Jesus sin doesn’t present the same level of temptation. Kind of an idle hands kind of thing, just up a couple of notches.
So, we don’t end up living how those who aren’t part of the Kingdom live, no orgies or drinking parties or lawless idolatry. (Note that I gave three things from the list, one of which you know for sure is problematic, one you may not completely understand, and one you may consider a gray area up for debate. Peter doesn’t make those additional qualifications, just for the record.) Not being part of this kind of thing is surprising to those who are doing it but note that ol’ Pete says you still say out of it and that there’s ultimately a right and wrong side of things that that powerful judge of a character from the end of the last chapter will hold them to account.

Theology and Brews debate #3 comes from the gospel being preached to the dead. Although there are other viable options, I most lean on this being a sinner=dead, Kingdom person=living/spirit kind of action. The gospel goes to those who are dead (us, sinful humanity) that they might live (…in the spirit the way God does, ultimately us redeemed in Christ). Other options include Jesus preaching in hell or other types of oddness. Either way, I’m not too concerned that we’re missing the heart of Jesus by not having a firm grasp on what Peter is getting at here.

And in case the preaching to the dead thing doesn’t grab your attention, Peter brings to reminder that the end of all things is at hand. This ties a little into how you may believe Jesus second coming is to occur but I generally read this to be an acknowledgment that all the things that needed to be completed prior to Christ’s return are done. He could show up at any time and close down the whole show. I don’t believe it requires us to think that Peter believed Jesus would return imminently in that time.

Notice, though, that he introduces the fact that the end of all things is at hand just so he can use a “therefore” to tell you how we should live in light of that. The Lord could return at any time so keep it under control, play it cool for the sake of your prayers (so if you can’t keep it cool and don’t know how to treat your wife, Peter basically implies you’re talking to yourself when you’re praying.) Above all of that, love each other, forgive each other, show hospitality to one another without complaining.

The gift thing is kind of interesting, the implication is that your gifts are intended to serve others and it is through those that, at least in part, God’s grace is distributed to the world. When you don’t use your gifts in that way, you’re a poor steward of what the Lord has given you. Dang, fellas. Focus on that over the next few days/weeks. Petition God, see if you can discover anywhere where you are denying grace to the world and being a poor steward of your gifts. They aren’t there to glorify you, that’s for sure. Put them to proper use.

Then back to suffering. Peter expects suffering so much that he posits some kind of Christian doofus who would act surprised that a trial has come upon him (a fiery one at that.) Not only should we expect it, we should rejoice in it! When we share in the same suffering that Jesus did, Peter says the glory of God is revealed. (This is interesting, certainly, in light of Peter’s own death on a cross where he asked to be crucified upside down, not feeling worthy to die in the exact same way as Jesus did.)

Where people insult you, you are blessed. It’s the whole deal, the world is turned upside down. This is no half-in Kingdom, we’re rejecting the way the world thinks and trading it for what Jesus thinks. They insult you, Jesus says it’s a blessing. They call it suffering, you call it glory. I didn’t fully feel the weight of these dichotomies until I began thinking of what I was teaching my children, what I was asking them to do and how to live. I’m teaching them to accept insults from the world, to suffer as need be. It puts the demands of the Kingdom and the fealty to Jesus in the right relief to place those same things onto the heads of your children. It kind of hit me hard at the time in the sense that it became more real to me personally as well.

The Old Testament rounds out the chapter with references from Ezekiel and Malachi, as well as Proverbs. Broad point is that there is a purification within God’s people, a refining. Suffering seems to serve this purpose, in addition to being a good witness to those around us. And they need it, because if the righteous are scarcely saved, what will become of the ungodly and the sinner?

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Bible Study Jonah

Jonah | Chapter 4

“But it displeased Jonah exceedingly and he was angry.” What’s that you say? The “it”, the repentance of Nineveh and the relentance (not a real word) of God. The thing that generally makes us rejoice (and that we find ourselves part of not all that often) has pissed Jonah off. It all comes together here. Up to this point, we haven’t been told why Jonah fled from God’s command. He doesn’t mention it on the boat, he doesn’t mention it in his prayer and it doesn’t come up as part of his explanation of what happened in the city. Up to now, we just have a dude who heard God and thought he’d do the other thing. Now he speaks.

“That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.” Ah, this seems outlandish, but as with the rest of the story, I think there is more here for us than perhaps we first note. You see, at its core this is a gap between our sense of justice and God’s. It’s a gap between what we think people deserve and what God does. You might not be currently plotting to flee Christ to deny a major city God-offered salvation, but it’s possible that there are certain people who you think deserve the full force of whatever justice God has coming because of how they’ve treated you. It’s possible that you are surrounded by one or more people who are inept, selfish, lazy, stupid, evil, deceitful, rude, hurtful, prideful baboons (or any combination therein) and you can think of nothing better than they receive their comeuppance.

I’m not saying that any of those adjectives don’t accurately and adequately describe these people that are around you. However, picture that person or persons in your mind. And now imagine what it would be like for you to approach them straight on with an offer from God for all of their ineptness, selfishness, laziness, evilness, pride, deceit, etc. to be forgiven. And as part of that, realize that they won’t get the comeuppance they truly deserve. They will not feel the weight of the hurt they have caused others, they will not suffer for their foolishness, they will not “learn their lesson”. In short, in your eyes, justice will not be done.

Will you make the offer? Will you take the good news to this baboon who doesn’t deserve it? Who, if all was right in the world, would face the consequences they have earned? And before you answer, consider whether that is true of your life. You have sinned against man and God. Every deceit, every harsh word, every dirty thought, all of it. The cost of this is death (I know, you think it’s harsh, but all of these degrade a perfect creation, one God has intended to live forever. This sin has tainted it, separating you from a perfect Creator and trashing the perfect Creation around you with selfish things that are intended to either serve or protect you and you alone at the expense of those around you.) So you deserve death. That’s just. It’s right. It’s the truth.

But you, follower of Jesus, will not die. Because you did something to redeem yourself? No, we both know you haven’t done anything that could put all that you’ve done wrong back to right. You couldn’t do it even if you wanted to, and if we’re honest, you don’t spend all that much time wanting to and even less time actually trying. No, you will live forever because at some point, through someone or some circumstance, you came to hear of the good news; the news that Jesus came to pay the penalty for all that you have done. That Jesus came to deny you your comeuppance, to refuse your enemies the satisfaction of everything you’ve done wrong piling upon your head and squashing you unto death. That, if you would trust him and pledge fealty to the Him as your King, he would declare you “not guilty” and insist that everyone in His Kingdom treat you as such.

Did you deserve that? Of course not, you deserved to be buried under the weight of all you’ve done to jack up a perfect world. But God disagrees. He says justice is the offering of forgiveness. He says justice is the chance to repent and be redeemed and to have your offenses forgiven forever. That’s what God says is just. Do you agree with that for you? Do you agree with God’s justice when it comes to those inept baboons? And do you agree with God’s call that it is likely you personally who is to take the good news of God’s justice to those very baboons? Now you understand Jonah’s position better. It’s still ridiculous, but perhaps how you view those around you shares a bit of that as well.

Back to Jonah. He proposes that because God has shown mercy to the Ninevites, it is better that he die. And the Lord casually asks whether his anger is really appropriate. No answer from Jonah, who heads outside of the city, prepares a tent for himself (that’s the booth), and hangs out to see what would happen to the city. He seems to still be hopeful that God will destroy it, otherwise why wait and watch? Perhaps he thinks God’s question about anger to him is rhetorical, like, “don’t overreact Jonah, you know I’m going to lay waste to these posers anyhow. West Coast!” (I hope we would all agree the Lord would not react like a Cali gangster.)

In response to this, God calls nature into action. He “appoints” this plant just like he “appoints” the fish to get Jonah from the sea. The Lord has this thing under control. Anyway, he creates a giant plant to give Jonah shade while he waits. Jonah is “exceedingly glad” for this personal comfort (mirroring his “exceedingly angry” reaction to Ninevah’s repentance.) Then, God puts the plant under siege by a worm, exposing Jonah to a harsh east wind and sun. Jonah then returns to the thought that death might be the right answer given how uncomfortable all of this is for him.

God asks him the same question as before, except for this time it’s directed at whether it seems ok for Jonah to be angry that the plant has been destroyed. Giving up all pretense, Jonah affirms that he indeed is right to be angry, even unto death!” This is what you look like when arguing with God about justice as well.

God makes a pretty reasonable argument in response. Basically, you pity the plant that you had no part of creating or sustaining and that was only around for day. It’s perishing is enough to anger you so that you think dying is the right reaction. Yet, God shows pity on over 100,000 folks who were blind to knowing the true God and you’re upset at that? Perhaps the presence of a bunch of cattle could at least rile up from sympathy from you?

And the book ends with no answer from Jonah to God’s question.

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Amos – Chapter 4

And…the prophet of the Lord calls the ladies of Israel “cows of Bashan”. That’s, well, you know, not good. The animals in reference were likely plump, well-fed cows, a striking comparison to the “poor” and “needy” the ladies of Israel are oppressing. And they celebrate as they do so. The ladies share the punishment laid out previously, they will be taken from their land like a fish being lifted out of the water by hooks, led through their broken defenses out of their homes.
 
Then Amos becomes sarcastic – Go ahead and go to your false worship centers (Bethel and Gilgal), bring your worthless sacrifices and your tithes, bring your leavened bread, and make sure everyone sees what you’re doing. As will be stated further by guys like Malachai, God is not satisfied with your bogus offerings – he desires mercy not sacrifice. Your show, facade, of offerings doesn’t fly with the Lord.
 
Then Amos lays out all the times God has tried to get their attention and they have not paid attention. These examples are pretty poetic. “Cleanness of teeth” means you didn’t have any food to get them dirty. God withheld food from them to get their attention and they didn’t come back to him. He withheld rain, sent blight, mildew, and locusts to destroy their crops and still they ignored it. (This harkens back to the to the previous accusation of shutting up the prophets. God was talking, they didn’t want to listen.)
 
v.11 is interesting, I’m not sure why God refers to himself in the 3rd person (the Hebrew isn’t clear on this and I don’t know Hebrew anyway). v.12 is also interesting as the repetition of the phrase “I will do to you” reads a little funny. However, it makes way for one of the most powerful declarations in Scripture for v.13:
 

For behold, he who forms the mountains and creates the wind, and declares to man what is his thought, who makes the morning darkness, and treads on the heights of the earth—the LORD, the God of hosts, is his name!

Dang! That last part is fierce. Amos is taking pains to remind the people exactly who they are dealing with.

 
 
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