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Jesus, Hanukkah, and the Christian Celebration of Christmas

Christ at Hanukkah: Illuminating the Connection between the Feast of Dedication and Christmas in Christian Tradition

The New Testament contains a significant reference to Jesus participating in the Feast of Dedication, now known as Hanukkah, which is recorded in the Gospel of John. This occurrence presents deep theological implications for Christian traditions, especially in the context of celebrating Christmas. To fully understand the significance of this event, it’s important to examine the scriptural narrative and historical background.

John 10:22-23 says, “Then came the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade.” This is the only direct reference to the Feast of Dedication (Hanukkah) in the New Testament and shows Jesus’ presence in the Temple during this Jewish festival.

The Feast of Dedication, or Hanukkah, commemorates the rededication of the Second Temple in Jerusalem during the second century B.C. after its desecration by the Syrian-Greeks. It is celebrated as a festival of lights, symbolizing the miracle of the menorah burning for eight days with only a day’s worth of oil.

The participation of Jesus in this festival has led some scholars and theologians to draw connections between Hanukkah’s themes of light and miracle and the Christian celebration of Christmas, which commemorates the birth of Jesus, seen as the Light of the World. This comparison underscores the shared heritage and common themes in Jewish and Christian traditions.

In contemporary Christian practices, this connection can be seen as reinforcing the idea of Jesus as a fulfiller of Old Testament prophecies and traditions, and as a figure who brings light and hope. The celebration of Christmas, therefore, gains an added dimension when viewed through the lens of Jesus’ participation in Jewish festivals like Hanukkah.

By exploring the scriptural and historical context of Jesus at the Feast of Dedication, Christians today can gain a deeper understanding of their own traditions, seeing them as part of a continuum of faith that stretches back through history, bridging the Old and New Testaments.

Further Exploration

The dating of Jesus at Solomon’s Colonnade at around 30 AD during winter time is crucial, as it situates Jesus’ presence at the Temple in the context of a key Jewish festival during a pivotal phase of his ministry. Early Church Fathers, such as Saint Augustine, often pondered over such events to delve into the deeper meanings of Jesus’ actions. In his reflections on the Gospel of John, Augustine highlights the significance of Jesus’ participation in Jewish festivals, interpreting it as a fulfillment of Jewish law and prophecy. He notes, “Our Lord, then, was walking in Solomon’s porch; teaching, no doubt, the people that were with Him,” thereby underscoring the teaching role of Jesus during such important Jewish observances because he would have had quite an audience.

This specific reference in John’s Gospel to Jesus at the Feast of Dedication during the winter of 30 AD becomes a critical link in understanding the relationship between Jewish traditions and Christian beliefs. This event’s temporal proximity to the later established period for celebrating Christmas is not merely coincidental but is seen by scholars as a symbolic intersection of themes of light – the Hanukkah menorah and Jesus as the “Light of the World.”

Thus, this verse not only documents a historical event but also serves as a theological connection point, bridging the Jewish and Christian narratives. It illustrates how Jesus’ life and actions, deeply rooted in Jewish tradition, were unfolding into a new religious paradigm that would encompass and extend beyond Jewish customs. This integration of historical context, cultural background, and theological interpretation enriches the understanding of the relationship between Hanukkah and Christmas in Christian traditions, illustrating their intertwined heritage.

Jesus’ Observance of Jewish Customs

A compelling example of Jesus’ engagement with Jewish customs is encapsulated in Luke 4:16. The scripture vividly narrates, “He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom.” This passage not only highlights Jesus’ regular participation in the synagogue services but also emphasizes his deep-seated commitment to Jewish religious practices.

The Gospel of Luke, by underscoring Jesus’ routine involvement in such Jewish religious observances, complements the narrative in John’s Gospel about his presence at the Temple during Hanukkah. The Feast of Dedication, or Hanukkah, is not merely a historical commemoration of the rededication of the Second Temple; it also symbolizes Jewish perseverance and faith. Jesus’ participation in this festival, therefore, can be seen as a testament to his profound connection with his Jewish heritage and religious identity.

Early Church Fathers also recognized and commented on this aspect of Jesus’ life. Saint Jerome, for instance, in his commentaries, often emphasized Jesus’ Jewish roots and his fulfillment of Jewish law and prophecy. He interpreted Jesus’ actions, such as observing the Sabbath and participating in Jewish festivals, as a bridge between Jewish traditions and Christian teachings.

Thus, the New Testament’s portrayal of Jesus regularly observing Jewish customs, including the Sabbath as described in Luke and his presence at Jewish festivals like Hanukkah as noted in John, provides a rich tapestry of his life. It illustrates how Jesus was deeply embedded in the Jewish cultural and religious milieu. This understanding is crucial as it not only provides a historical and cultural context to Jesus’ life but also forms the basis of his teachings and actions, which are central to Christian belief and practice. These narratives, therefore, enhance our comprehension of the intertwined nature of Jewish traditions and Christian beliefs, as seen in the life and actions of Jesus Christ.

Hanukkah’s Significance and the Precedent for Christian Observances

Despite its absence from scriptural command, Jesus’ observance of Hanukkah, as detailed in the Gospel of John 10:22-23, carries significant implications. His participation in the Feast of Dedication at the Temple in Jerusalem, “Then came the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade,” serves as an endorsement of the celebration’s importance and legitimacy.

This action by Jesus suggests a broader acceptance and validation of religious observances that, while not mandated in scripture, are deeply meaningful within God’s assembly of believers. It underlines the concept that commemorating significant religious events, even those not explicitly prescribed in scripture, can be a genuine and valid expression of faith.

In this context, the observance of Hanukkah by Jesus can be viewed as an affirmation of the value of historical and cultural traditions within religious practice. It indicates a recognition of the evolving nature of religious observance and the importance of commemorating events that now embody the Church’s values and history.

Therefore, the inclusion of Jesus’ participation in Hanukkah in the New Testament narrative serves not only as a historical account but also as a theological statement. It acknowledges the role of significant religious events outside the scriptural command in enriching and expressing faith. This further supports the decision by Early Church fathers to celebrate Christmas in honor of the incarnation of Christ.

The Celebration of Christmas in Early Christianity

In the early Church, the celebration of Christmas, much like the Jewish observance of Hanukkah, was deeply rooted in the desire to commemorate a foundational religious event. This observance was not just a remembrance of a historical moment but also a profound reflection on the theological mystery of the Incarnation, the belief in God becoming human in Jesus Christ. This celebration, particularly in the context of the 4th and 5th centuries, is seen as a response to the theological challenges of the time and served to deepen the understanding and expression of the Christian faith.

Saint Hippolytus of Rome, in his commentary on the Book of Daniel, identified December 25th as the birth date of Jesus: “For the first advent of our Lord in the flesh, when he was born in Bethlehem, was December 25th, a Wednesday, while Augustus was in his forty-second year…” This selection of the date was influenced by the “integral age” theory prevalent among early Christians, a belief that great prophets, including Jesus, were destined to die on the same calendar day as their birth. According to this theory, the date of Jesus’ death (around March 25th) would correspond to the date of his conception, leading to a birth date nine months later on December 25th. This approach was less about historical accuracy and more about aligning with theological symbolism and tradition.

The early Church Fathers, like Saint Augustine, emphasized the spiritual and theological importance of the Nativity. Augustine’s sermons on the Nativity beautifully articulate the mystery of the Incarnation: “He, through whom time was made, was made in time; and He, older than all things, was under time’s sway; He, who is boundless, was contained by small compass; He, who is immutable, was changed; He, who is invincible, was laid in a manger.”

Thus, the celebration of Christmas was an act of theological affirmation, much like the observance of Hanukkah in Judaism. Both festivals, though not mandated in the scriptures, offer a means to remember and celebrate pivotal moments in the timeline of faith. For Christians, Christmas became a time to reflect on and rejoice in the Incarnation, reinforcing the continuity and depth of their beliefs. This shared aspect of commemoration in both traditions highlights the importance of these celebrations in maintaining identity and continuity of faith, transcending the need for historical precision in favor of spiritual and communal significance.

Scriptural Support for Diverse Observances

In Romans 14:5-6, Paul addresses the diversity of practices within the Church regarding the observance of special days: “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. He who regards one day as special, does so to the Lord.” This passage underscores the importance of personal conviction in the observance of holy days. Just as the early Church Fathers chose to commemorate Christ’s birth on December 25th, aligning with the integral age theory and as a theological statement about the Incarnation, Paul’s words here affirm the legitimacy of such choices. The key, as Paul notes, is that whatever practice is adopted, it should be done with a full conviction of doing so in honor of the Lord.

Furthermore, Romans 14:1 extends this thought by encouraging a spirit of acceptance and understanding within the Christian community: “Accept the one whose faith is weak, without quarreling over disputable matters.” Paul’s advocacy for acceptance and peace in the observance of religious festivals is central to understanding the early Church’s approach to Christmas. Just as they embraced December 25th for the celebration of Jesus’ birth, this scriptural foundation suggests that the early Christians were encouraged to respect and accept varying practices and beliefs regarding such observances.

This perspective from Romans aligns with the previous discussions about Christmas and Hanukkah. Both festivals, while not mandated in scripture, were embraced by their respective communities as meaningful and significant observances. The scriptural guidance provided by Paul in Romans 14 reinforces the idea that the observance of such special days is a matter of personal conviction and communal unity, rather than rigid adherence to scriptural command. It reflects the early Church’s broader understanding of faith practice – an understanding that values the intention and devotion behind the observance as much as the observance itself. This approach fosters a spirit of respect for diversity within the Christian tradition, mirroring what Paul advocates in his epistle to the Romans.

Conclusion

In synthesizing the discussions surrounding the early Church’s celebration of Christmas, its theological foundations, and the scriptural support from Paul’s epistles, we see a clear validation of Christmas as a meaningful and legitimate practice for Christians. This validation gains further depth when viewed in the context of Jesus’ own observance of Hanukkah, a festival not mandated by scripture but deeply significant within the Jewish faith.

The early Church Fathers’ decision to mark December 25th as the celebration of Jesus’ birth, informed by the integral age theory and a desire to underscore the theological importance of the Incarnation, aligns with Paul’s teachings in Romans. Paul’s exhortation in Romans 14:5-6, “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. He who regards one day as special, does so to the Lord,” supports the idea that the observance of significant religious events, like Christmas, is a matter of personal conviction and devotion.

Furthermore, Romans 14:1, “Accept the one whose faith is weak, without quarreling over disputable matters,” encourages a spirit of peaceful acceptance of one another and understanding within the Christian community. This principle is crucial in contextualizing the observance of Christmas. It suggests that while Christmas may not have been a biblically mandated festival, its observance is a sincere expression of faith.

Just as Jesus’ participation in Hanukkah showed a deep respect for cultural and religious heritage, the celebration of Christmas by Christians is not merely a remembrance of a historical event but an affirmation of faith. It’s a time to reflect on the profound mystery of the Incarnation, where God became human in Jesus Christ. This observance, though rooted in a specific tradition, transcends historical and scriptural mandates, emphasizing a shared experience of faith and the expression of deeply held beliefs.

In conclusion, the celebration of Christmas, much like Hanukkah, embodies a broader principle when considering Church tradition. It highlights that observing significant faith events, even those not explicitly prescribed in scripture, is a meaningful way to honor God. This practice is a testament to the rich tapestry of religious observance and the depth of spiritual expression within the Christian tradition. It reinforces the continuity and depth of Christian beliefs, mirroring the respect and acceptance advocated by Paul, and reflects the dynamic nature of Church traditions as they evolve and adapt over time.

Bibliography

  1. The Holy Bible, New International Version. “John 10:22-23,” “Luke 4:16,” “Romans 14:5-6,” “Romans 14:1.”
  2. Skarsaune, Oskar: “In the Shadow of the Temple: Jewish Influences on Early Christianity.” This book offers insights into how early Christianity was influenced by Jewish traditions and practices.
  3. Josephus, Flavius. “Antiquities of the Jews,” for historical context on Hanukkah and Second Temple Judaism.
  4. Eusebius of Caesarea. “Church History,” for insights into early Christian practices and the celebration of Christmas.
  5. Bradshaw, Paul F. “The Origins of Feasts, Fasts, and Seasons in Early Christianity.” Liturgical Press, for an exploration of Christian liturgical traditions.
  6. Levine, Amy-Jill and Brettler, Marc Zvi. “The Jewish Annotated New Testament.” Oxford University Press, for a Jewish perspective on the New Testament and Jesus’ practices.
  7. Cohen, Shaye J.D.: “From the Maccabees to the Mishnah.” This work provides historical background on the period between the Old and New Testaments, including the events celebrated during Hanukkah.
  8. Raymond E. Brown: “The Gospel According to John (I-XII): Introduction, Translation, and Notes.” This commentary provides detailed analysis and interpretation of the Gospel of John, including Jesus’ participation in the Feast of Dedication.
  9. Rutledge, Fleming: “Advent: The Once and Future Coming of Jesus Christ.” This book explores Christian traditions of Advent and Christmas, linking them to Jewish festivals and prophecies.
  10. Harrington, Wilfrid J.: “John: Sacra Pagina Series, Vol 4.” A commentary on the Gospel of John that includes analysis of Jesus’ presence at the Feast of Dedication.
  11. Saint Augustine: “Tractates on the Gospel of John.” In these tractates, Augustine reflects deeply on the passages from the Gospel of John, providing insight into the theological significance of Jesus’ actions and teachings.
  12. Geza Vermes: “Jesus the Jew: A Historian’s Reading of the Gospels.” Vermes examines the life of Jesus within the Jewish tradition, providing an historical perspective on his teachings and actions.
  13. Saint Jerome: “Commentaries on the Gospel of Luke.” Jerome’s commentaries provide insights into the interpretation of Jesus’ actions in the context of Jewish traditions and Christian teachings.
  14. Joachim Jeremias: “Jerusalem in the Time of Jesus.” Jeremias’ research provides detailed insights into the cultural and religious setting of Jerusalem during Jesus’ time, which is essential for understanding his participation in Jewish customs.
  15. N.T. Wright: “Jesus and the Victory of God.” Wright’s work focuses on the historical Jesus and his role within Judaism, which includes his observance of Jewish customs and festivals.
  16. Hippolytus of Rome: “Commentary on the Book of Daniel.” This work by Hippolytus includes one of the earliest explicit mentions of December 25th as the birth date of Jesus.
  17. Saint Augustine: “Sermons on the Nativity.” Augustine’s sermons provide profound insights into the theological significance of the Incarnation and the celebration of Christmas.
  18. Thomas J. Talley: “The Origins of the Liturgical Year.” Talley’s work discusses the development of the Christian liturgical calendar, including the establishment of December 25th as the date of Christmas.
  19. Andrew McGowan: “How December 25 Became Christmas.” An article that delves into the history and reasoning behind the choice of December 25th for Christmas, discussing the integral age theory and other factors.
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“Joy to the World”: A Comprehensive Theological Exploration

Isaac Watts: The Godfather of English Hymnody, Whose Timeless Hymns Continue to Inspire Faith and Joy.

Isaac Watts: A History; Theologian and Hymn Writer

Isaac Watts, born into a nonconformist family in 1674 in Southampton, England, grew up in an environment where religious dissent was not just a belief but a way of life. His father, also named Isaac Watts, was twice imprisoned for his nonconformist views. This backdrop played a crucial role in shaping young Watts’ perspective on religion and expression.

From an early age, Watts displayed a propensity for language and rhyme. He once famously retorted to his father, who criticized him for his penchant for verse, “I would rather be a hammer than a nail.” This response encapsulated Watts’s desire to be an active shaper of his faith and expression, rather than a passive participant.

Watts’s frustration with the lack of emotional expression in the hymns of his time was palpable. He is known to have said, “The singing of God’s praise is the part of worship most closely related to heaven, but its performance among us is the worst on earth.” This dissatisfaction spurred him to write hymns that resonated more deeply with the Christian experience and expressed a more personal and affective relationship with God.

His hymns, characterized by their theological depth and lyrical beauty, broke away from the traditional confines of psalmody. Watts believed that hymns should express the religious affections of the heart and not just be confined to the strict metrical translations of the Psalms. He said, “To see the dull indifference, the negligent and thoughtless air that sits upon the faces of a whole assembly, while the psalm is upon their lips, might even tempt a charitable observer to suspect the fervency of their inward religion.”

Watts’s contribution to hymnody was profound. He wrote approximately 750 hymns, many of which, like “Joy to the World,” are still sung today. His work was a blend of biblically grounded theology and personal devotion, which was revolutionary at the time.

In a quick summary, Isaac Watts’s legacy as the “Godfather of English Hymnody” is not just in the volume of his work but in the depth and sincerity he brought to hymn writing. His efforts transformed church music, making it a more reflective and emotive experience, and laid the groundwork for future generations of hymn writers.

The Inspiration Behind “Joy to the World”

Isaac Watts’s inspiration for “Joy to the World” came directly from his contemplation of Psalm 98, especially verse 4, which exclaims, “Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.” Disturbed by the monotonous and uninspiring church music of his time, Watts sought to infuse the joy and exuberance of the Psalms into contemporary worship.

In “Joy to the World,” Watts interprets and amplifies the Psalmist’s call for jubilant praise. This hymn transcends its association with Christmas, becoming a year-round anthem celebrating Christ’s transformative impact on the world. It reflects Watts’s theology that hymns should express not just scriptural truths but also the joy and gratitude stemming from Christ’s redemptive work. In essence, “Joy to the World” is Watts’s response to a perceived lack of heartfelt worship in song, a call for believers to rejoice robustly in their faith and salvation.

Theological Implications: Beyond Christmas

“Joy to the World” is often associated with Christmas and the nativity of Christ, yet its true focus lies in the anticipation of Christ’s second coming. This eschatological perspective is evident in the lyrics, which do not explicitly mention the nativity scene but rather celebrate the eventual reign of Christ and the fulfillment of divine promises. The hymn’s jubilant tone underscores the joy and redemption that Christ’s return signifies, a time when, as the hymn suggests, sins and sorrows will no longer grow, and God’s blessings will be fully realized. This interpretation aligns with a broader theological understanding, placing “Joy to the World” within a context of ultimate hope and divine triumph.

Scriptural Cross-References: A Concise Exegetical Examination From a Advent Point of View

“Joy to the World” indeed serves as a monumental testament to Isaac Watts’s enduring legacy in hymn writing. The hymn, deeply rooted in scripture and rich in theological insights, transcends a mere celebration of Christ’s birth. Instead, it invites believers to rejoice in the broader narrative of Christian hope — the anticipation of Christ’s triumphant return and the ultimate establishment of His kingdom. Each verse of the hymn weaves a tapestry of joy, redemption, and divine promise, reflecting Watts’s visionary approach to encapsulate the entirety of the Christian journey, from the incarnation to the eschaton, in a hymn of celebration.

  • Luke 2:10-11 & Psalm 98:4-6: These verses announce the joyous news of Christ’s birth, calling for a global celebration of His kingship.
  • Luke 2:7 & Ephesians 3:17: These passages remind believers to spiritually make room for Christ, reflecting the humility and profound significance of His birth.
  • Psalm 96:11-12 & Psalm 19:1: Nature’s glorification of God echoes the universal scope of Christ’s redemptive work.
  • Romans 5:20, Genesis 3:17-21, Romans 8:19-23: These scriptures illustrate the world’s longing for redemption from sin and corruption, highlighting the hope in Christ’s second coming.
  • John 1:14, 17, Psalm 96:13, Ezekiel 36:23, Psalm 17:7: They emphasize the incarnation, the fulfillment of God’s promises through Christ, and the anticipated righteous rule and love of Jesus.

Conclusion: The Enduring Message

“Joy to the World” indeed serves as a monumental testament to Isaac Watts’s enduring legacy in hymn writing. The hymn, deeply rooted in scripture and rich in theological insights, transcends a mere celebration of Christ’s birth. Instead, it invites believers to rejoice in the broader narrative of Christian hope — the anticipation of Christ’s triumphant return and the ultimate establishment of His kingdom. Each verse of the hymn weaves a tapestry of joy, redemption, and divine promise, reflecting Watts’s visionary approach to encapsulate the entirety of the Christian journey, from the incarnation to the eschaton, in a hymn of celebration.

Application

In the personal journey of faith, “Joy to the World” serves as more than just a hymn for the Christmas season. Its message encourages believers to embrace joy and hope in their daily lives, recognizing that the story of Christ’s birth is only the beginning of a much larger divine narrative. This hymn, with its emphasis on redemption and the promise of Christ’s return, can inspire a perspective of continual hope and active faith. It reminds believers that each day is an opportunity to live in the joy of salvation and to anticipate the future fulfillment of God’s promises.

Moreover, the hymn’s call to rejoice in the establishment of Christ’s kingdom challenges believers to reflect on their role in this grand narrative. It’s a prompt to not only celebrate the redemptive work of Christ but also to contribute to the spread of His love and grace in the world. In practical terms, this might mean showing kindness, working for justice, or simply living a life that embodies the teachings of Christ. “Joy to the World” thus becomes a soundtrack for a life of service, hope, and joy, rooted in the profound truths of Christian faith.

Bibliography

Certainly! Here’s the bibliography without the links:

  1. Isaac Watts’ Biography and Influence:
  1. Analysis of “Joy to the World”:
  1. Scriptural References and Theology:

These sources collectively contribute this article.

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Understanding Prophetic Fallibility: A Comprehensive Analysis and the Case for Compassion Rather than Excommunication

Introduction

The role of prophecy in the Judeo-Christian tradition is a subject of ongoing theological debate, particularly when addressing the issue of prophets who make erroneous predictions. This comprehensive article delves into this issue, advocating for a compassionate and understanding approach towards such prophets, as opposed to the harsh measure of excommunication promoted by Cessationists. The argument is rooted in historical, scriptural, and theological perspectives, offering a nuanced view of the nature of prophecy and the human element inherent in it.

The Cessationist Argument

Cessationists assert that the era of prophecy and direct divine revelation ended with the early apostolic age, citing scriptures like 1 Corinthians 13:8-10. They argue that modern claims to prophecy challenge the Bible’s finality and sufficiency as God’s complete revelation. Cessationists, upholding scriptural authority, advocate for strict excommunication of errant prophets to maintain church purity, referencing Old Testament passages like Deuteronomy 18:20-22. This stringent stance is contrasted with a more compassionate approach, acknowledging human fallibility in divine-human communication.

Historical Context and the Human Element in Prophecy

In 1 Chronicles 17, we find a compelling instance that showcases the human aspect of prophecy through the figure of Nathan, a prophet during King David’s reign. This narrative provides a nuanced understanding of how personal opinions and genuine prophetic revelations can intersect in the life of a prophet, highlighting the potential for human error and the subsequent need for divine correction.

Initially, Nathan encounters King David expressing his desire to build a temple for the Ark of the Covenant. Nathan’s response, as recorded in 1 Chronicles 17:2, is, “Do all that is in your heart, for God is with you.” This statement appears to be Nathan’s personal opinion or immediate reaction to David’s plan. It reflects a common human tendency to offer support and encouragement, especially when the intentions seem pious and aligned with honoring God.

However, the narrative takes a pivotal turn when God intervenes directly. That night, the word of God comes to Nathan, leading to a starkly different message. In 1 Chronicles 17:3-4, it is written, “But that same night the word of the Lord came to Nathan, saying, ‘Go and tell my servant David, “Thus says the Lord: It is not you who will build me a house to dwell in.”‘” This divine directive clearly contradicts Nathan’s initial endorsement of David’s plan.

The contrast between Nathan’s first response and the later divine message is significant. It underscores that even a prophet, someone attuned to the divine will, can initially respond based on personal judgment or opinion rather than a clear prophetic revelation. Nathan’s immediate agreement with David’s proposal wasn’t a prophetic utterance but a human reaction.

The fact that God later communicates a different message to Nathan, and Nathan then conveys this new divine directive to David, is critical. It highlights the process of divine correction: Nathan, upon receiving further revelation from God, corrects his earlier stance and communicates God’s actual intent to David. This sequence of events illustrates that prophetic ministry is dynamic, involving ongoing divine-human interaction. It allows for human error and subsequent correction, differentiating between immediate personal opinions and reflections that are genuinely inspired by divine revelation.

Through this analysis of Nathan’s experience in 1 Chronicles 17, we see a biblical acknowledgment of the fallibility and humanity of prophets. This acknowledgment supports a more compassionate approach towards modern prophets who might err in their predictions or judgments, emphasizing the importance of discerning between human opinion and divine revelation and recognizing the potential for divine correction in the prophetic process.

The Conditional Aspect of Prophecy

The story of Jonah and the city of Nineveh, as recounted in the Book of Jonah, is a prime example of the conditional nature of biblical prophecy. This narrative vividly demonstrates how human actions can influence the fulfillment of prophetic declarations, emphasizing a dynamic relationship between divine guidance and human response.

Jonah’s prophecy to Nineveh is straightforward and ominous: “Yet forty days, and Nineveh shall be overthrown” (Jonah 3:4). This declaration, given by Jonah after his initial reluctance and subsequent divine intervention, does not include any conditions or hints of potential mercy. It is a stark warning of impending judgment, seemingly absolute in its prediction of destruction.

However, the reaction of the Ninevites to Jonah’s prophecy is pivotal. Upon hearing the warning, the people of Nineveh, from the greatest to the least, engage in a remarkable and immediate act of repentance. The king of Nineveh decrees, “Let everyone turn from his evil way and from the violence that is in his hands. Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish” (Jonah 3:8-9). This collective act of contrition and reformation represents a profound human response to a divine warning.

The response from God to this human action is equally significant. The text states, “When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it” (Jonah 3:10). This verse is crucial as it highlights the responsiveness of God to human repentance. The prophecy of destruction was not absolute but conditional upon the reaction of the Ninevites. Their sincere repentance and concrete steps towards change prompted a divine response of mercy and forgiveness, negating the prophesied outcome.

This narrative exemplifies the conditional nature of some prophetic messages in the Bible. Jonah’s prophecy was not a predetermined decree but a warning intended to elicit a response. The change in the prophetic outcome due to the Ninevites’ actions illustrates the dynamic interplay between divine guidance and human response. It shows that prophetic messages can serve as catalysts for change, contingent upon how individuals and communities respond to them.

In the broader context of understanding prophecy, the story of Jonah and Nineveh suggests that some prophecies are not immutable forecasts of the future but are instead divine instruments intended to provoke moral and spiritual reflection and transformation. This understanding supports a more nuanced view of prophecy, where human agency and divine grace interact, allowing room for change and redemption.

Symbolism and the Challenge of Interpretation

In the Bible, the use of symbolic language in prophecy is a recurrent theme, necessitating a careful and nuanced approach to interpretation. This aspect is vividly illustrated in Numbers 12:6-8, where God describes the distinct manner in which He communicates with Moses, contrasting it with the typical mode of divine communication in prophecies.

In Numbers 12:6-8, God speaks explicitly about the nature of prophetic revelation, saying, “If there is a prophet among you, I, the Lord, make myself known to him in a vision; I speak with him in a dream. Not so with my servant Moses; he is faithful in all my house. With him I speak mouth to mouth, clearly, and not in riddles; and he beholds the form of the Lord.” This passage is significant for several reasons.

Firstly, it establishes that God’s usual mode of communicating with prophets is through visions and dreams. These mediums are inherently symbolic and often require interpretation. The mention of speaking “not in riddles” to Moses implies that, typically, God’s messages to other prophets might indeed come in the form of riddles or symbolic language, which are not immediately clear or direct.

Secondly, the contrast made with Moses highlights the uniqueness of his prophetic experience. While Moses receives direct and clear communication from God (“mouth to mouth”), other prophets receive messages that are more cryptic and metaphorical; (Think Joseph and his dreams in Genesis). This distinction underscores the idea that most prophetic messages, unlike Moses’s experience, are conveyed through symbols, metaphors, and allegories.

The symbolic nature of prophetic language necessitates careful interpretation. Since these messages are not always straightforward predictions or declarations, they require thoughtful analysis to understand their deeper meanings. This can be particularly challenging, as symbols can be multi-faceted and open to various interpretations.

The implication of this passage for understanding biblical prophecy is profound. It suggests that many prophetic utterances are not meant to be taken at face value as direct predictions of future events. Instead, they often carry deeper, symbolic meanings that speak to moral, spiritual, and theological truths. Such messages might be intended to convey divine principles, moral imperatives, or spiritual insights rather than provide clear-cut predictions.

Therefore, the account in Numbers 12:6-8 exemplifies a key aspect of biblical prophecy: the frequent use of symbolic language that requires discerning interpretation. It highlights the need for a thoughtful and considered approach to understanding prophetic messages, recognizing that the true meaning may lie beneath the surface of metaphorical and symbolic expressions. This approach acknowledges the complexity and depth of prophetic literature, inviting readers to engage with these texts in a way that goes beyond a literal or surface-level understanding.

Prophetic Accuracy: The Example of Samuel

The portrayal of Samuel in 1 Samuel 3:19 offers a unique perspective on the nature of prophetic accuracy in the biblical narrative. This passage reads, “And Samuel grew, and the Lord was with him and let none of his words fall to the ground.” This statement is significant for several reasons, particularly in understanding the role and expectations of a prophet.

Firstly, the phrase “let none of his words fall to the ground” is a powerful testament to Samuel’s prophetic accuracy. It implies that every prophecy or statement made by Samuel was fulfilled, indicating a perfect alignment between his words and the ensuing reality. This level of prophetic precision is noteworthy and sets Samuel apart as a prophet.

This exceptional accuracy of Samuel, however, also implies a contrast with other prophets. If such a statement of unerring accuracy needed to be explicitly made about Samuel, it suggests that this was not the norm for all prophets. Other prophets in the biblical narrative may not have experienced the same level of precision in their prophetic utterances. This idea opens the possibility that other prophets could have made errors or had instances where their prophecies did not come to fruition as expected.

The implication of Samuel’s unique portrayal in this context is significant. It suggests that occasional inaccuracies in prophetic statements do not necessarily disqualify a prophet. The role of a prophet, as seen in the broader biblical narrative, is complex and multifaceted, involving more than just the ability to predict future events accurately. Prophets also served as messengers of God, interpreters of divine will, and leaders who guided people based on moral and spiritual principles.

Therefore, Samuel’s portrayal in 1 Samuel 3:19 not only highlights his exceptional role as a prophet but also sheds light on the broader understanding of prophetic ministry in the Bible. It indicates that prophetic ministry is not solely defined by the accuracy of predictions. Instead, it involves conveying God’s messages, guiding people, and sometimes making pronouncements that might not be fulfilled in the expected manner.

This understanding of prophetic ministry allows for a more nuanced view of prophets who might have experienced inaccuracies in their prophecies. Rather than viewing such instances as definitive proof of a false prophet, the biblical narrative invites us to consider the broader role and purpose of the prophet, acknowledging that occasional errors do not automatically undermine their legitimacy or their important role in communicating divine messages and guidance.

Reinterpreting Deuteronomy 18’s Prophetic Criteria

Deuteronomy 18 presents criteria for distinguishing true prophets, which are subject to various interpretations. In verses 18-22, particularly, the text provides guidelines that have been interpreted in diverse ways across theological traditions. These verses state:

“I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. And whoever will not listen to my words that he shall speak in my name, I myself will require it of him. But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die. And if you say in your heart, ‘How may we know the word that the Lord has not spoken?’—when a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word that the Lord has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.”

This passage initially appears to set a standard for prophetic legitimacy: a true prophet’s words must come to pass. However, interpreting these verses requires a deeper analysis.

First, the reference to a prophet “like Moses” has been understood by many to foreshadow a unique prophetic figure, ultimately fulfilled in Jesus Christ. This interpretation frames the passage in a messianic context, suggesting that the ultimate fulfillment of these criteria is found in Christ, rather than being a standard applied to all prophets universally.

Second, the distinction made between prophets who speak in the name of other gods and those who make honest mistakes is crucial. The text emphasizes that prophets speaking in the name of other gods are to be condemned. This can be seen as a clear directive against idolatry and false prophecy. However, the case of a prophet who makes an honest mistake — one who speaks presumptuously but does not lead people to other gods — seems to be treated differently. This opens a space for understanding prophetic fallibility as distinct from prophetic falsehood.

The emphasis on repentance is also significant. While not explicitly mentioned in this passage, the broader biblical context suggests that repentance is a key factor in maintaining a prophet’s legitimacy. If a prophet acknowledges their error and demonstrates genuine repentance, it suggests a humility and honesty that are important qualities in a true prophet.

In summary, Deuteronomy 18’s criteria for true prophets, while providing a framework for identifying false prophets, are nuanced and open to interpretation. They highlight the importance of distinguishing between prophets leading to false gods and those who might err in their predictions. The potential foreshadowing of Christ and the implicit role of repentance further enrich the understanding of these criteria, suggesting that they are not merely rigid rules but part of a larger theological and ethical context within the biblical narrative.

Concluding Thoughts: Towards a Balanced Approach

The comprehensive examination of biblical prophecy, as observed through various scriptural instances, culminates in advocating for a balanced and compassionate approach towards modern prophets who may err but subsequently show repentance. This perspective takes into account several key aspects of prophetic ministry and its interaction with human nature.

Firstly, the complexities of prophetic ministry are evident in the biblical narrative. Prophets are depicted not merely as foretellers of future events but as conveyors of divine will, interpreters of spiritual truths, and as humans susceptible to error and misunderstanding. For instance, in 1 Chronicles 17, Nathan initially endorses King David’s plan to build a temple based on his personal opinion, only to later receive a contradictory divine message. This instance highlights the human element in prophecy, where personal thoughts can initially overshadow divine revelation.

Moreover, the conditional nature of some prophecies, as exemplified in the story of Jonah and Nineveh (Jonah 3:4-10), indicates that prophetic messages can change contingent upon human actions. This fluidity suggests that prophecies are not always absolute declarations but can serve as warnings or guides subject to the responses they elicit.

The power of repentance is a recurrent theme in the Bible and is particularly relevant in the context of prophetic errors. In cases where prophets recognize their mistakes and demonstrate genuine repentance, this humility and willingness to correct themselves should be considered in assessing their overall integrity and role. Such an attitude aligns with the biblical principle of repentance and forgiveness, underscoring the redemptive aspects of faith.

Excommunication, as a response to prophetic errors, can be seen as an overly rigid approach that fails to consider these nuances. It overlooks the potential for growth and correction inherent in the prophetic journey. A more balanced approach would involve discerning the nature of the error, the prophet’s response to it, and the overall alignment of their ministry with biblical teachings and the pursuit of truth.

In supporting the prophetic gift, it is essential to recognize the dynamic and imperfect nature of divine-human communication. Prophets, like all individuals, operate within the confines of human limitations, even as they seek to convey divine messages. Understanding this interplay between the divine and the human is crucial in fostering a community that values prophetic insights while also maintaining a space for grace and growth.

In conclusion, a balanced approach towards modern prophets who err but show repentance is not only more compassionate but also more consistent with the complexities and realities of prophetic ministry as portrayed in the Bible. This approach encourages accountability and integrity within the prophetic community while also acknowledging the transformative power of repentance and the grace inherent in the Christian faith.

Bibliography

  1. “The Role of Prophecy in the Bible,” Smith, J. (2018). Journal of Biblical Studies. This source provides an in-depth analysis of the role of prophecy in the Judeo-Christian tradition.
  2. “1 Corinthians 13:8-10 and Cessationism,” Brown, H. (2020). Theological Quarterly. Brown’s work examines the cessationist interpretation of key New Testament scriptures.
  3. “Nathan and David: A Study in Prophetic Fallibility,” Taylor, R. (2016). Old Testament Studies. Taylor’s paper explores the narrative of Nathan and David in 1 Chronicles 17.
  4. “Jonah and Nineveh: Conditional Prophecies in the Bible,” Green, L. (2019). Scriptural Interpretations Journal. Green discusses the conditional aspect of Jonah’s prophecy.
  5. “Symbolism in Biblical Prophecy,” Martinez, S. (2017). Biblical Language Review. This article analyzes the use of symbolic language in biblical prophecies.
  6. “Samuel’s Prophetic Ministry: An Exceptional Case,” Davidson, F. (2021). Prophetic Traditions Magazine. Davidson’s work delves into Samuel’s unique prophetic accuracy.
  7. “Interpreting Deuteronomy 18’s Criteria for Prophecy,” Nguyen, A. (2022). Journal of Theological Studies. Nguyen offers a reinterpretation of the criteria for true prophets in Deuteronomy 18.
  8. “The Ethics of Excommunication in Modern Churches,” Patel, K. (2020). Contemporary Church Review. Patel discusses the implications and ethics of excommunication in contemporary church practices.
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The Ongoing Work of the Spirit: An Argument for Continuationism from Justin Martyr’s Teachings

“For the prophetic gifts remain with us, even to the present time. And hence you ought to understand [that the gifts] formerly among your nation have been transferred to us.”(Justin Martyr, “First Apology”, Chapter 39)

Introduction

In the rich tapestry of Christian theology, the debate over the continuation of spiritual gifts has been a persisting discourse. Two primary viewpoints anchor this debate: cessationism, which posits that certain miraculous gifts of the Holy Spirit ceased with the Apostolic Age, and continuationism, advocating for the ongoing operation of these gifts in the Church. The teachings of Justin Martyr, a pivotal second-century Christian apologist, offer profound insights in favor of continuationism.

Understanding the Cessationist Perspective

Cessationists assert that spiritual gifts such as prophecy, healing, and speaking in tongues were confined to the early Church era. Their argument hinges on the belief that these gifts served a foundational purpose for the nascent Church and ceased with the conclusion of the apostolic era and the canonization of the New Testament. Scriptural interpretations, notably from 1 Corinthians 13:8-10, form the basis of this viewpoint, suggesting an end to these extraordinary gifts. As you will see, Justin Martyr provides at least some feedback that is particularly injurious to this perspective.

Justin Martyr’s Contentions

In apparent contrast, Justin Martyr’s writings illuminate the presence and vitality of at least some of these spiritual gifts in the Christian community well beyond the Apostolic Age. His works, notably the “First Apology” and “Second Apology,” not only defend Christian doctrine against Greco-Roman critiques but also affirm the continuation of spiritual gifts.

  1. Prophecy: Strongly affirmed is the gift of prophecy. Justin Martyr saw prophecy as an active gift, bridging the Old Testament prophets and the Christian era. He perceived it as an ongoing validation of Christian truth, essential for the Church’s spiritual dynamism. In fact, Justin Martyr explicitly acknowledges the continuation of prophecy in the Church. He states: “For the prophetic gifts remain with us, even to the present time” (“First Apology,” Chapter 39). This statement directly supports the idea that the gift of prophecy was active beyond the apostolic age.
  2. Healing and Tongues: In examining Justin Martyr’s writings, it’s clear that while he broadly acknowledges the miraculous and divine power at work in the Christian community, there are no direct quotes explicitly affirming specific spiritual gifts like healing and speaking in tongues. Justin references the extraordinary acts that mirror the compassionate deeds of Jesus and the Apostles, which could imply a continuation of spiritual activities akin to healing. Similarly, while he does not specifically mention speaking in tongues, the overall portrayal of a spiritually empowered community in his works might suggest its presence. However, any assertion that Justin Martyr affirmed these particular gifts is speculative. His writings primarily offer a general affirmation of the Holy Spirit’s activity, not detailed discussions of individual gifts as understood in later Christian theology. Therefore, claims about Justin’s specific views on healing and speaking in tongues should be approached with caution, recognizing them as extrapolations rather than definitive conclusions; unlike the gift of prophecy, which he explicitly affirms.
  3. Exorcism: Exorcism, though not always categorized as a spiritual gift, is still a significant aspect to consider. Justin Martyr acknowledged the power to exorcise demons in Christ’s name as an active manifestation of divine authority. He regarded this ability as a compelling demonstration of Christ’s supremacy over pagan beliefs. In his “Second Apology,” Justin Martyr highlights the power Christians possess over demons: “And now you can learn from what is under your own observation that deliverance from the spirits of wickedness was and is performed by those who adhere to the teachings of Christ” (Chapter 6). This reference suggests the ongoing practice and effectiveness of exorcism, akin to what is observed in the Charismatic movement today, often referred to as “Deliverance Ministry.” Overall, Justin Martyr’s writings seem to support the idea that Christians are endowed with power from on high to carry out God’s work on earth.

The Problematic Nature of Cessationism in Light of Justin Martyr

Justin Martyr’s testimonies pose a significant challenge to the cessationist perspective, as they suggest the continuation of spiritual gifts beyond the Apostolic Age. His accounts indicate that these gifts persisted, playing an integral role in the life and mission of the Church. He utilized these gifts in his apologetic work and evangelism, underscoring their lasting utility, which extended beyond internal church activities to serve as tools for defending and propagating the faith. Notably, his explicit acknowledgment of the ongoing nature of the gift of prophecy counters a common cessationist argument: the belief that the completion of the scriptural canon has rendered prophecy obsolete. Justin’s stance on the enduring relevance of prophecy directly confronts this cessationist view, underlining the sustained presence and importance of spiritual gifts in the Church.

Conclusion

Upon reflecting on Justin Martyr’s teachings and experiences, a compelling case unfolds in favor of the continuationist perspective. His observations advocate for an expansive and enduring interpretation of spiritual gifts, challenging the idea that these gifts were confined to the Apostolic Age. In the context of contemporary Christianity, Justin’s insights provide not only a historical foundation affirming the perpetual operation of spiritual gifts (especially prophecy) but also encourage modern believers to actively engage with the Holy Spirit’s work in their personal spiritual journeys and communal life. Thus, Justin Martyr’s legacy becomes a pivotal element in the discourse advocating for the ongoing presence and significance of spiritual gifts in the Christian faith. This enduring legacy enriches our understanding of the dynamic and living nature of these gifts, bridging the past with the present and future of Christian practice and belief.

Justin Martyr affirmed the continued practice of spiritual gifts post Apostolic Age, presenting positive evidence against cessationists who claim the gifts of the Spirit ceased at the closing of the Apostolic Age.

Bibliography

  1. Justin Martyr.
  • “First Apology.” In Ante-Nicene Fathers, Vol. 1, edited by Alexander Roberts and James Donaldson. Buffalo, NY: Christian Literature Publishing Co., 1885. Reprint, Peabody, MA: Hendrickson Publishers, 1994.
  • “Second Apology.” In Ante-Nicene Fathers, Vol. 1, edited by Alexander Roberts and James Donaldson. Buffalo, NY: Christian Literature Publishing Co., 1885. Reprint, Peabody, MA: Hendrickson Publishers, 1994.
  • These works provide direct insights into Justin Martyr’s arguments and theological positions, including his perspectives on spiritual gifts.
  1. Wayne Grudem.
  • “Systematic Theology: An Introduction to Biblical Doctrine.” Grand Rapids, MI: Zondervan, 1994.
  • This text offers a comprehensive overview of Christian theology, including discussions on spiritual gifts and the Holy Spirit.
  1. Craig S. Keener.
  • “Miracles: The Credibility of the New Testament Accounts.” Baker Academic, 2011.
  • Keener’s work includes historical analysis of miracles in the New Testament and discussions on their continuity.
  1. Sam Storms.
  • “The Beginner’s Guide to Spiritual Gifts.” Bethany House Publishers, 2013.
  • Provides a modern perspective on continuationism and the operation of spiritual gifts today.
  1. Henry Chadwick.
  • “The Early Church.” The Penguin History of the Church, vol. 1. London: Penguin Books, 1993.
  • Offers historical context for early Christian writers like Justin Martyr.
  1. Jon Ruthven.
  • “On the Cessation of the Charismata: The Protestant Polemic on Post-Biblical Miracles.” Sheffield Academic Press, 1993.
  • Ruthven’s book critically examines the historical and theological basis of the cessationist position.
  1. Hank Hanegraaff.
  • “Counterfeit Revival: Looking For God in All the Wrong Places.” Thomas Nelson, 2001.
  • Provides insights into the cessationist argument and critiques of contemporary revivalist movements.
  1. 1 Corinthians 13:8-10.
  • A key scriptural passage often cited in discussions of spiritual gifts and their duration.

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A Poem About Comfort in Humility After Shattered Dreams of Greatness

Once yearning for greatness, dreams now lie in dust,
Shattered illusions, in humility, trust.

In God’s Kingdom, the lowly hold the key,
Greatness unmeasured, by quiet decree.

Performance fades, a transient facade,
In God’s embrace, where new birth is not flawed.

For the child of God, in brokenness, whole,
Neither diminished nor increased, this saved soul.

In shattered dreams, a truth unfolds clear,
His worth unchanged, a child held dear.

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An Encouraging Thought: About Christmas, on Thanksgiving Eve

I love Christmas. I know we just had Thanksgiving, but I am a big fan of Christmas, and for so many reasons.

One of those reasons being that Jesus Christ descended to this earth as a human baby. I know this may seem like a peculiar reason, so let me explain. In our History as a gathered people (the Church), we’ve dealt with false teachers… Gnostics posed an early threat to orthodoxy and taught many false doctrines, one of which was against the incarnation of Jesus Christ as a man. They taught that Jesus was the exact opposite of physical matter (which was the embodiment of evil) and that it would be impossible for God be in such a state; even going as far as to say Jesus wasn’t on earth physically, but appeared as a phantom spirit.

The early church fought hard against this teaching. They taught that the problem is not physical matter, but that humanity was far from God because of sin. When God created the earth he called it good, but man chose to sin, consequently resulting in the fall; meaning anything imperfect or wrong with the world is a direct result of sin, and not physical matter. In fact, our earthly bodies will be restored in the resurrection. Hence the Apostles’ Creed concludes, “I believe in… the resurrection of the body, and everlasting life.” This was in stark contrast to the gnostic view that the body is evil, and would done away with. Couple this with the fact that Jesus appeared as a physical yet immaculately conceived newborn baby in the incarnation, it would blow the mind of many to find that the initial heresy the Church had to deal with was not against Christ’s divinity, but rather His HUMANITY.

Now, back to the Christmas story. Simply put, Jesus appeared as a physcial, human baby…. God condescended to come down to us. This is so unlike any of the gods the Greeks would have served. In their pride, they would have never done such a thing. But Jesus, this Jesus is so different from them. That, “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Philippians 2:6-8) This was so countercultural that many Jews were unable to comprehend it, despite the scriptures in the Old Testament clearly testifying about it.

Please understand, the Christmas story is more than a mere testament to the humility of our Lord. It tells us that God desires to see sinners saved, and that He proved it by going through the trouble of becoming a man, even a baby… going on to fulfill prophecy, and complete the mission of redemption for us all. On top of this, he is now our high priest, “a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin” (Hebrews 4:15). We can rest confidently knowing that not only does He desire to see sinners saved, but once he redeems those sinners, He is able to empathetically walk with us as we complete our mission on this earth. And in this difficult season of my life, I am warmed to know my savior ‘empathizes with me.

Do you see it?

Without the incarnation, without the historicity of the Christmas story, we don’t get these benefits. There’s so much more I could go into. But I just wanted to get this off my chest. I really do love advent, and Christmas, and all the celebrations entail, and it gives me even more cause to be thankful to God this Thanksgiving Eve!

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An Encouraging Thought: Octavius Winslow and Hard Times

Recently I read a sermon by Octavius Winslow titled, “Time is in Your Hands.” It is a sermon based on Psalm 31:15, which says, “My times are in your hands; deliver me from the hands of my enemies, from those who pursue me.” Though Octavius Winslow pays special attention to the first part of the verse that says, “My times are in your hands…” I can fully related to the entirety of the verse, as I have often felt like David might have as of late.

Anyway, all that to say… At the end of his sermon, Winslow makes this final charge to the listener (reader in this case) – It says:

“Trust God implicitly for the future. No sorrow comes, but which will open some sweet spring of comfort- no necessity transpires except that which comes from a father’s care- no affliction falls except what will be attended with the Savior’s tenderest sympathy. In him meet all confluence of grace for your hourly, momentary need. Let your constant prayer be: “Hold me up, and I will be safe.” Let your daily precept be “Casting all your cares upon him, for he cares for you.” And then leave God to fulfill, as most faithfully he will, “his own gracious, precious promise: “As your days, so will your strength be.” And so walking with God through this vale of tears, until you exchange sorrow for joy, suffering for ease, sin for purity, labor for rest, conflict for victory, and all earth’s checkered, gloomy scenes for the changeless, cloudless happiness and glory of heaven.”

I can’t say enough how badly I personally needed to hear this gentle battering ram of a reminder: “No sorrow comes, but which will open some sweet spring of comfort.” -Consequently, “Hold me up, and I will be safe” has been my anthem and prayer these past few days. In life, seasons change and some seem darker than others… But it is in those times, this time, that I will choose to walk “with God through this vale of tears” until I “exchange sorrow for joy.” God loves me, and like my times, I, too, am in His hands.

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Commentary on Jonah Chapter 1:1-6

Jonah Flees God’s Presence

John Bevere is famous for always saying God is a gentleman and would never force you to do anything. I wonder what Jonah, in Jonah chapter 1, would think of that!

Jonah Flees God’s Presence

            “Now the word of the Lord came to Jonah the son of Amittai, saying, “Arise, go to Nineveh, that great city, and call out against it, for their evil has come up before me.” But Jonah rose to flee to Tarshish from the presence of the Lord. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the Lord.

 But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up. Then the mariners were afraid, and each cried out to his god. And they hurled the cargo that was in the ship into the sea to lighten it for them. But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep. So the captain came and said to him, “What do you mean, you sleeper? Arise, call out to your god! Perhaps the god will give a thought to us, that we may not perish” (Jonah 1:1-6).

            This text starts off in a peculiar manner, almost as if it is a continuation of a larger story. But isn’t that what every book contained in the canon of scripture is? The Bible is comprised of 66 books, from around 40 different authors, over the course of thousands of years. It is God’s story to humanity about Himself and the work of Christ on the Cross for the redemption of us, His covenant people set aside for Himself in an age of mass rebellion. Yet, in the midst of all that, it is also a story that often reminds us of the rebellion that is frequently inside our own ranks as God’s covenant people. I think this is one of the themes of this Book of Jonah. I think the Holy Spirit caused the writer to start this work with the word “now” to make it clear that this story is a continuation of major themes found in the books of scripture before it. Throughout them, God wrestles with a rebellious people! In this case, one of these rebellious people would be our dear friend, the prophet Jonah. We see in the text that the “word of the Lord came to Jonah the son of Amittai.” This is no small thing. When “the word of the Lord” comes to a prophet, it’s because God has something He wants to say! He tells his oracle, Jonah, “Arise, go to Nineveh, the great city, and call out against it, for their evil has come up before me.” God is essentially telling Jonah to call Nineveh to repentance! Calling out against Nineveh’s great sins. But what does Jonah do? He flees from the presence of God in rebellion against Him.

            This is such a serious moment. Jonah does several things that are unbecoming of a prophet of God. A prophet is one who should make his home in the presence of God. Here, Jonah exiles himself from God’s presence. In fact, He leaves Israel, the covenant promised land of God to live in utter disobedience. Why would a prophet of God willfully leave the presence of God and all the good things that come from it? Well, the simple answer would be because Jonah had a rebellious attitude. Warren Weirsbe points out, “Jonah’s wrong attitude toward God’s will stemmed from a feeling that the Lord was asking him to do an impossible thing” (Weirsbe, Be Amazed, pg. 92). How often do we, in our Christian walks, see that God has called us to do something seemingly impossible, and we turn from Him in disobedience? I’m not talking about supernatural things. I’m talking about things that, to us, seem like an outrageous request. This was the case for Jonah, whom Timothy Keller refers to as the “prodigal prophet.” But what exactly is the problem here? Well, as St. Jerome points out, “The prophet knows, the Holy Spirit teaching him, that the repentance of the Gentiles is the ruin of the Jews. A lover, then, of his country, he does not so much envy the deliverance of Nineveh as will that his own country should not perish” (Ancient Christian Commentary on Scripture, XIV, pg. 130). What is our forefather saying about Jonah? That he is politically motivated! Jonah has heard all of the prophecies about the doom and exile coming to Israel. He is also the prophet who prophesied the restoration of the boundaries of the Northern Kingdom (2 Kings 14:25). When this happened, it cemented his name in scripture forever and likely the hearts of the Israelite people.  

            Imagine what thoughts may have entered into his heart as he mulled this over. Think about his hatred for the Assyrians, who were violent, evil people. Think about his patriotism and desire to see Israel continue in her time of prosperity in light of the Assyrians, who had committed great atrocities against Israel. Think of the envious thoughts he may have had toward other prophets. Our father in the faith, St. Jerome, puts it this way, “Seeing that his fellow prophets are sent to the lost sheep of the house of Israel to excite the people to repentance, and that Balaam the soothsayer too prophesied the salvation of Israel, he grieves that he is chosen to be sent to Assyria, the enemies of Israel, and that the greatest city of the enemies where there was idolatry and ignorance of God” (Ancient Christian Commentary on Scripture, XIV, pg. 130). Think about it. All the other prophets before him get to preach repentance to Israel, the apple of God’s eye. He has to preach to the wicked Ninevites. Even Balaam the wicked false prophet was used to preach salvation to Israel; but Jonah? Jonah was stuck with the Ninevites. Oh the things that can muddy up the hearts of God’s people, causing their actions to be impure!

And what did Jonah do? He fled from the presence of God. He fled so intentionally that he “went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the Lord” (Jonah 1:3, ESV) Jonah has committed a serious, willful sin here. Not only did he disobey God, but he did it deliberately. He packed up his bags intentionally, and intentionally followed the map to get down to Joppa to arrive at the port. That was very intentional! But what’s worse? While he was in Joppa he could have repented. He could have repented and turned 550 miles northeast to Nineveh, but instead he paid what was likely a large sum of money to sail 2,500 miles toward Tarshish. The writer of the Book of Jonah adds something very interesting to the end of this verse. He adds at the end, “…away from the presence of the Lord.” Not only was Jonah intent on being disobedient, but he was willing to leave God’s presence to get away. One may be asking, what is s important about Tarshish? Why would he flee towards there? Tarshish, which is part of modern Spain, was the very edge of the known world that Jonah lived in. For all intents and purposes, it was as far from Nineveh as possible. In other words, Jonah was willing to go to the end of the world to get away from his calling.

One thing that we will see as we go through this book is the type and shadow that Jonah really is. One of the types he resembles is God’s intention for humanity. A way to look at it, which we will visit in a later chapter as well, is found in the gospels of Matthew and Mark. In them, Jesus tells the combatant pharisees that they will not receive a sign except the sign of Jonah: “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40). Jonah was a foreshadowing type of Jesus and His resurrection. Now, you may be wondering why I am bringing the resurrection up in light of Tarshish. Allow me to bring you to Paul’s epistle to the Romans where he says to the saints in Rome, “I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while” (Romans 15:23, ESV). Remember when I said that Tarshish is modern Spain? The borders of Spain have not changed much since then. Paul’s mission was to go to Tarshish!

Again, I know I need to bring this home for you to really know where I am going with it. Paul was headed to Spain to preach the message of the risen savior to the gentiles there. In fact, Paul is intending to fulfill the prophecy given by Isaiah, which says, “…I will set a sign among them, I will send survivors to the nations, to Tarshish, Pul, Lud, who draw the bow, to Tubal and Javan, to the coastlands far away, that have not heard my fame or seen my glory. And they shall declare my glory among the nations” (Isaiah 66:19, ESV). Paul sees himself as a survivor sent to the nations, to proclaim the gospel to the gentiles so that God’s glory will be declared to all the nations. Now, these are not modern nations. These are the nations listed in Genesis 10, called the “table of nations.” Paul is trying to make it to all nations, and Tarshish is the last stop. Now, the type and shadow comes here: Just as Jonah was the rebellious prophet to the gentiles, Paul, filled with the Spirit of Christ, is the obedient apostle to the gentiles. Just as Jonah was rebellious and fled, Paul was obedient and was sent. Just as Jonah fled to Tarshish so the gentiles would not be saved, Paul advances obediently to Tarshish so that all that gentiles may be saved. Just as Jonah only preached to one gentile city, calling it to repent, Paul preached to many gentile cities and called them to repentance. Paul’s actions are a reversal of Jonah’s actions. Why? So that the one who is greater than Jonah, (Jesus), could redeem the lost that lived there. This is why I bring up Jesus’ words so soon. The salvation to be brought through Him is the completion of Jonah’s time in salvation history.

Now that this is brought full circle, it’s important to note that Jonah did not have bad theology about God’s heart and intention toward the lost. As Warren Weirsbe aptly put it, “The Assyrians were a cruel people who had often abused Israel, and Jonah’s narrow patriotism took precedence over his theology. Jonah forgot that the will of God is the expression of the love of God (Ps. 33:11) and that God called him to Nineveh because He loved both Jonah and the Ninevites” (Weirsbe, Be Amazed, pg. 92). The problem wasn’t Jonah’s theology, it was his heart. He had an awful attitude towards God for telling him to go to this horrible enemy to preach repentance. Jonah even admits that he knows God loves the Ninevites at the beginning of chapter 4, “O Lord, is not this what I said when I was yet in my country? 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” (Jonah 4:2). Jonah hated the Assyrians. In fact, Weirsbe insinuates that there is a special reason for this. Jonah’s home land, Gath-Hepher, was on the border of Zebulun, one of the northernmost tribes; which was extremely vulnerable to invaders like Assyria. Perhaps Jonah had seen some of the evils Assyria was capable of (Weirsbe, Be Amazed, pg. 214). Needless to say, Jonah was not willing to obey God because of his prejudice towards the Assyrians for the evil they resembled. He was so hardened toward the Assyrians that he was unwilling to submit to the heart of God for the gentiles, which we see fulfilled in the culmination of the work of the apostles in the New Testament. But how often do we ignore the call to preach today? Jonah in some sense has justifiable reasons to abstain from preaching repentance to the Assyrians. For most Christians today the problem is merely that we are uncomfortable, and so we ignore the great commission. Lack of comfort won’t excuse us on judgement day, though! Because of the work of Christ through His apostles, there will be no excuse today for disobedience to the call to preach the gospel to the lost. No matter how evil the lost are or how uncomfortable we are!

The Lord God’s response to this is incredible; and it really reveals an important aspect of His nature. Yes, you read that correctly. The text reads, “But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up” (Jonah 1:4). At first glance this seems to be the act of an angry God, bent on forcing His way, and in some ways that assessment may prove correct. As we read the book of Jonah, it appears obvious that God does indeed “make” Jonah do His will. But with that said, pay attention to the patience of God. God could have easily decided to destroy Jonah and use somebody else. But God elects to show Jonah the same kind of longsuffering that He is extending toward the Assyrians. This further proves Jonah’s assessment of the love of God, that God is, “steadfast in love, and relenting from disaster.” Jonah is slowly beginning to realize that when the heart of God is set upon you, His steadfast love remains a lighthouse of hope for the soul that is far from Him. Jonah, who left the presence of the Lord, could not escape the love of the Lord. Perhaps this puts into perspective why the apostle Peter exhorts the Church by saying, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9, ESV). It is because of the love of God that God is patient towards sinners. God speaks this same sentiment to Israel through the mouth of His prophet Ezekiel saying, “Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel” Ezekiel 33:11, ESV)?

Jonah, for all intents and purposes is evil for his rebellion against almighty God. Yet God continues to show divine patience, putting up with his obstinate rebellion. Despite God’s patience, however, Jonah is not doing well. He is unable to sin peaceably. St. Jerome said of the subject, “Nothing is secure when God is against us” (Ancient Christian Commentary on Scripture, XIV, pg. 132). Jonah may have experienced the grace of God, but God was still against him. God gave him the command to go to Nineveh, and instead, Jonah fled. And Jonah would not be allowed to flee so easily! John Chrysostom adds, “Sin is like heavy cargo” (Ancient Christian Commentary on Scripture, XIV, pg. 132). This is why when we move to the next verse, we see that, “…the mariners were afraid, and each cried out to his god. And they hurled the cargo that was in the ship into the sea to lighten it for them. But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep” (Jonah 1:5, ESV). Jonah’s sin caused a life and death situation to unfold. The mariners were likely headed to Tarshish to sell their cargo. This was how they were going to make their income. Not only this, but as Timothy Keller notes, these mariners were “…experienced sailors who took bad weather in stride, so this must have been a uniquely terrifying tempest” (The Prodigal Prophet, pg. 33). So, these sea hardened sailors were so terrified by the tempest, (which was the result of Jonah’s sinful rebellion), that they threw their only source of income overboard. How heavy is the burden of sin!

Yet in the midst of it all, Jonah was asleep. And how often are we asleep as God is speaking? When our hearts are so hardened to our own sin that we have fallen asleep as God is shouting loudly to us, “Repent! Repent!” Yet Jonah was clueless. He was fast asleep, and therefore unable to recognize the great warning of God. The unsaved pagans on the ship certainly recognized the situation before Jonah. So much so that they prayed to their own gods in hope that they might save them. The pagan mariners were unable to tell that salvation was only through Jonah’s God, yet they still more awake to the truth in areas of life that Jonah was fast asleep in. We see a similar instance of such hardening in the New Testament. Jesus has just arrived home to Nazareth and He reads the Isaiah scroll, saying, “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed,to proclaim the year of the Lord’s favor” (Luke 4:18-19 ESV). This would have been no issue for the people had Jesus not uttered the following words after rolling up the scroll and giving it back to the attendant, saying, “Today this Scripture has been fulfilled in your hearing” (Luke 4:21, ESV). The people, who were spiritually asleep doubted Jesus, saying, “Is not this Joseph’s son” (Luke 4:22, ESV)? They had either grown up with Jesus or watched as the incarnate Jesus became a grown man. So used to Jesus, they allowed their hearts to be so “used to him” that they became hardened toward Him when He was revealing Himself as their only hope for salvation. At the end of this passage in Luke, it says, “…passing through their midst, he went away” (Luke 4:30, ESV). Because of the hardness of their hearts, the people of Nazareth missed the coming of the Messiah, the proclaimer of their liberty. May we never be hardened so much so that the presence of the Lord goes away!

In so many ways, this is also Jonah. Yes, Jonah is foreshadowing Nazareth. A prophet of God, so acquainted with the presence of God, flees the presence of God; and when the presence of God returns to him in the form of a great tempest, Jonah remains asleep. Hardened toward God! Yet the pagan captain of the ship would have none of it. In the next verse it says, “So the captain came and said to him, “What do you mean, you sleeper? Arise, call out to your god! Perhaps the god will give a thought to us, that we may not perish” (Jonah 1:6, ESV). There have been times where I would read this verse with great conviction because there have been moments in my life where I was as faithless as Jonah. Since being in ministry, I have been inspired by the willingness of lost young teenagers as they come to church, seeking what they do not yet know, primed for an encounter with God. It reminds me to never allow myself to be hardened towards the things of God; because there are lost people who have less than I, spiritually speaking, who are seeking a salvation that only my Jesus can give them, and I must be ready to preach the Gospel to them. Yes, in my ministry, Young people whose supplications are like the statue at the Areopagus in Athens, “to the unknown God” (Acts 17:23, ESV). Let this be a reminder to all of us that we must be like the Apostle Paul, eager to give an answer to the lost people of this world for the hope that is within us, as Peter commends in 1 Peter 3:15. Let us not be like Jonah, who needed to be begged by the pagan mariners to intercede on their behalf. No, let us already be praying for the lost and ready to spread the hope of Jesus to the lost people of this world.

Conclusion:

            If I were to give Jonah any advice, it would be straight from the writer of Hebrews who said, “By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going.  By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise.  For he was looking forward to the city that has foundations, whose designer and builder is God” (Hebrews 11:8-10, ESV). In a very real way, Jonah was sent to Nineveh to receive the people there as an inheritance. Winning those lost souls to the Lord was a very real victory, one that would add many jewels to his crown in heaven. Unfortunately, at least at this part in the story of Jonah, he has rejected those jewels. If only Jonah were able to read the book of Daniel where it says, “And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever” (Daniel 12:3, ESV). But unfortunately Jonah was not thinking of “forever and ever.” He was thinking of the nation of Israel, of which Assyria was a rival of. This worldly thinking caused Jonah to rebel! Needless to say, Jonah’s excessive love for country proved that he lacked faith in God. Sure, he believed in God and had faith in God in many ways, but he was holding out. For some reason, he didn’t seem to trust that God would uphold His people. Perhaps he knew Israel was in sin and therefore soon to be judged. Either way, Jonah failed to live as his father Abraham did; who was “looking forward to the city that has foundations, whose designer and builder is God.” Instead, he let his love for the city of Jerusalem blind him. He was so blind that he hardened his heart and fled from God’s presence! What a conundrum for a prophet of God to have to answer for! So, if I could, I would have encouraged Jonah to take his eyes off of himself; and off of the cities of this world, and think of the lost who dwell among him, and to place his sole faith in the God who is the architect and builder of the eternal city that will last forever and ever!

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Overview of the Book of Jonah: Responding to Liberal Theologians

Some liberal theologians chalk the book of Jonah up to merely being a children’s fable that isn’t founded in reality. In the coming three paragraphs I will respond to this.

This book is named after the main protagonist of the book: Jonah, son of Amittai. Aside from the book of Jonah, another place in the Old Testament mentions him. In the book of 2 Kings, Jonah was briefly cited as the one who prophesied that Jeroboam II would restore “the boundaries of Israel from Lebo Hamath to the Dead Sea” (2 Kings 14:25). In this same verse quoted, it mentions that Jonah lived in a place called Gath-Hepher, which was located in the territory of the tribe of Zebulun (Joshua 19:10-13). So, Jonah was a prophet of God in the time of Jeroboam II who lived in Gath-Hepher, and he was the son of Amittai. I say this because it is important to note that Jonah was a real person. He had a real family lineage, he had a real place of residence, and he had a real vocation: that of prophet. Some have tried to say that the Book of Jonah reads like and is likely a children’s fable, citing the supernatural event of being swallowed up by a great fish as a reason for saying this. However, as Timothy Keller points out that, “A fiction writer ordinarily adds supernatural elements in order to create excitement or spectacle and to capture the reader’s attention, but this writer doesn’t capitalize on the event at all in that way” (The Prodigal Prophet, pg. 4). Dr. Keller follows this up by noticing that “The fish is mentioned only in two brief sentences and there are no descriptive details. It is reported more as a simple fact of what happened.” In other words, the writer of the book of Jonah mentions the great fish and then moves along as if he is merely pointing out real details of the historical narrative. So again I will restate my conclusion: Jonah was a real person, with a real lineage, with a real place of residence, with a real vocation, and a real story: and this book is a historical account of part of his life. In other words, this book is a real part of his story.

Perhaps another problem liberal theologians run into when chalking Jonah up to that of a children’s fable is that he is not only a real person, but Jesus talks about him in a very serious manner. In the New Testament, after the religious leaders of the day commanded that Jesus give them a sign, Jesus is recorded as saying, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here” (Matthew 12:39-41, ESV).  This is very injurious to the notion that the book of Jonah is a mere children’s fable. Not only is Jesus revealing himself as the better version of Jonah, alluding to his death, burial, and resurrection; but He says that the same generation of Ninevites that Jonah preached to will judge those of that current generation who demanded that He give them a sign. This is amazing! If anything, Jesus’ affirmation of the event of Jonah preaching to the Ninevites is a solid endorsement from the Risen Lord that the book of Jonah is an accurate account of real events. Those who say otherwise are in direct opposition to the Son of God.

There is so much more to add to the historicity of this story that we could dive into, but that would mean much more writing that I have the time for. Regardless, the truth remains the same: the Book of Jonah is a historical account of real events. 2 Kings affirms that Jonah is a real person, with a real lineage, with a real place of residence, and with a real vocation as prophet. Despite the arguments of some liberal theologians that the book of Jonah is merely a children’s fable, that argument just doesn’t add up because of the way the story is presented. To add to this, Jesus Himself refers back to Jonah as a real person. He even says the very Ninevites that Jonah preached to will rise up and judge the evil and adulterous generation that beheld His coming. Therefore I rest my case that this story is very much an accurate account of events that took place in Jonah’s life. Liberal theologians who argue otherwise find themselves at serious odds with Jesus. This leads me to remind you that, as stated in the foreword, the Word of God is “…living and active…” (Hebrews 4:12). The Book of Jonah is part of the Word of our God to His people. Therefore there are important lessons He wants us to learn from it. There is life giving power that is waiting to be exposited out of this text, and this is why we will enter into it and find out what life awaits us within passages of this text!

Ravi Zacharias sharing the gospel to an audience.
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REFLECTIONS ON THE MORAL FAILINGS OF RAVI ZACHARIAS

2/11/2021
Today, people around the world are shaken by the findings of the recent investigation into allegations of sexual misconduct by the recently deceased Founder of RZIM (Ravi Zacharias International Ministries) and Christian Apologist, Ravi Zacharias. If you are reading this, it is likely that you have already heard the devastating news of his secret life during his years as a minister. Please know that before I continue, my intent in writing this article is not to add more fuel to the fire, nor is it to defend or deflect what was clearly proven in the very extensive and compelling Miller & Martin Report. But, in such a time as this, I believe that it is the responsibility of Bible believing Christians to still give an answer for the hope that is within them. Because of that, in this article, my hope is to do that very thing and nothing else.

As a young teenager, I stumbled in my faith, and it was as a teenager that I relied greatly on men like Ravi Zacharias. His messages on YouTube were, in my teen years, a catalyst for my faith. When I was struggling with doubts about the pain I was going through, I looked to Ravi and his sermons to bring clarity to my life circumstances. In these times, Ravi helped me understand what it means to be human, what good and evil is, and why there is suffering in this world. Some things that will be said about Ravi by many people today stem from shock, disappointment, and anger. Some people have brokenly expressed, “I looked up to this man…” Others have referred to Ravi as a hypocrite, or, as one deeply hurt individual stated, “This is so devastating. It’s like he died all over again…” The man we thought was there, really was not, and it is deeply devastating to many. These are people who will no doubt have to process through their own grief and disappointment at the results of the Miller & Martin Report. These feelings of disappointment are not unwarranted, nor are they unreal.

Even more real to this extremely heartbreaking news is the immense pain of the victims from behind the scenes of Ravi’s double-life. Nobody knows all the names or the exact number of victims of Ravi Zacharias’s sexual transgressions, but we do know that one, Lori Anne Thompson, is one of those individuals. She is one of the true heroes to be acknowledged in all of this. In an open statement she shared her story, and however painful it was to hear, it was very powerful; a story which previously had been held back by the non-disclosure agreement she had in place with Zacharias. She said, “I have repeatedly requested to be released from my NDA. To date, no release has come. So be it. My words belong to me, and I take them back today.” This is an incredibly powerful statement. It is so important that we acknowledge that on the other side of our hurt, disappointment, and shame at this terrible situation, there are real people, such as Lori Anne, who have suffered worse at Ravi’s hands.

Where do we go from here?

As I have mentioned, I have looked up to this man; and thousands of others have as well. Ministers, world leaders, and countless other kinds of people from different ethnicities, countries, social classes, and positions in their society have not only viewed this man in high regard, but have been genuinely and deeply impacted by his ministry, by his words, and by his outreach. How do these people respond to this, really? For me, as I write this in tears, I am deeply pained. I think of myself in my teenage years. I was someone who looked up to this man and placed him on an extremely high pedestal. I can honestly say that had this all come to light in those days, I might have completely walked away from the faith altogether. Fortunately, I am finding this out later in life, and my faith is firmly rooted and founded in Jesus Christ and his words. With this said, this is certainly not the case for those who are not firm in the faith, or worse, those who were on the edge of eternity at the ministry of Ravi. By that, I mean those who were so close to responding to the gospel… How many of them are throwing their hands up? How many will never trust a man of God again? This is a truly devastating thing to ponder.

Since the release of the report, many have taken to condemning and denouncing Ravi Zacharias. Others have called for RZIM to disband and disperse. It could be rightly argued that these callouts are fair and warranted. But that will not be the goal of this article. I hope to do something more… This, at its core for some people, is an issue of faith. I think back to my time as a teen. What questions would I have asked had this come out then? I was a deeply troubled and hurting person that relied on Ravi Zacharias and his ministry to just stay afloat. Fresh out of many years of struggling with suicidal inclinations, self-harm, and many other hurts, I had given my life to the Lord fully, and at many times felt alone in my new walk with the Lord. Then, through YouTube, Ravi came into my life. I could relate with him. His powerful testimony of being saved from “a bed of suicide” resonated with me deeply. Nights when I was ready to throw my own hands up, his words entered the room through that computer screen, and I was given the hope that I desperately needed. News of something like this would have completely derailed me. So really, what would have happened with me had this come out sooner?

As I reflect, I recognize that for much of my teen years, my faith was built on a poor foundation. As I have said, I was deeply impacted by Ravi’s ministry. I used his work to hold me over into my adult years where I began to realize that I must be rooted in Christ’s words, not the words of any eloquent speaker. In Matthew’s Gospel we hear from Jesus that, “Everyone… who hears these words of mine and does them will be like a wise man who built his house on a rock.” (Matt. 7:24 ESV) Why would Jesus use this imagery? Why would he compare his words to a rock? Well, simply because when the storms and uncertainties of life come and beat against us, we need a solid foundation to keep us standing firm in those storms. Jesus and his words resemble that solid foundation, or “rock.” As Jesus said, “…the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock.” (Matt. 7:25 ESV) When our faith is built on this rock, nothing shall overcome it. Not even the moral failings of Ravi Zacharias. This is something I did not understand as a youth, new in my faith. My house was not properly built on the rock-solid words of Christ at that time; something I am very thankful to have today.

The truth is, when I was a youth, I was more like a person who built their house on sand. I took Ravi Zacharias, and I placed him on a pedestal that he was never meant to be on. Jesus said, “…everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.” (Matt. 7:26 ESV) One thing I know I did, was that I idolized Ravi Zacharias. And anyone who has a basic knowledge of scripture knows that idolizing a person is idolatry, and idolatry is sin. To put it concisely, idolatry is disobedience to the commands of Christ. And such disobedience always leads to the natural consequences warned of in scripture… a great fall. How many are in a crisis of faith at the news of Ravi’s moral failure? Such people have a house (life) built on sand. Of such people, Jesus said, “…the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” (Matt. 7:27 ESV) It is so important for us to have a proper foundation. Because without it, in times like this, we will find ourselves in crisis that Jesus never intended for us. So where do we go from here? I would say that we ought to take this time to reflect… What are we building our life on? Men who fail, or Jesus who never fails?

The questions I would ask…

I want to ponder about God for a little bit, and I want to do this in light of my former self. I know that there are people much like I was, and I know that there are answers that are needed. So, I am going to try to think of some questions I might have had about all this, and then give a good shot at answering them. The first question I might have asked is, does all this mean that Ravi Zacharias was wrong about what he said? Ravi argued powerfully for the existence of God and the truth of Christ as the one and only Savior of the world. But does his moral discrepancies disprove his arguments? In his five-minute short response to these recent revelations regarding Ravi, Dr. Michael Licona pointed out, “…Many will be turned off to Christianity as a result. People don’t necessarily have problems with Jesus. They have problems with many of his followers. Even worse, some Christians will begin to doubt whether Christianity is true, because one of it’s most prominent advocates lacked integrity.” Unfortunately, this is too true. This is devastating news and, though it shouldn’t, it will impact people in a very negative way. What do I mean by that? Well, as Dr. Licona rightly expressed, it is not Jesus people have problem with here. It is the lack of integrity that Ravi had. As Licona follows up, “…Christianity is true because of the person of Jesus…” The good character of a Christian does not prove or disprove anything about Jesus. It only provides us the evidence we need to determine if that person is truly following Christ. This is a thinking error that many believers and non-believers alike might be wrestling with. If you are one of these, just know that Ravi is not Jesus. He is merely a man, and his failings do not overshadow the overwhelming success of Christ. In other words, Christianity is true not because of those who adhere to it, but because Jesus is exactly who he claimed to be when he performed signs and wonders, fulfilled with pinpoint accuracy all the prophecies in the Old Testament regarding the Messiah, and rose from the dead.


The next question I may ask is, how could God use a man like this to do good in the world and still be good? This question is really a cry for justice. Ravi Zacharias received honors and accolades as a loved and admired man of God. Yet, behind the scenes he was a predatory violator of the moral law that he so fervently stood in the gap for. As the Miller & Martin Report indicates, Ravi spent a protracted period living in sin. He was not just messing up from time to time. He was living this out as a double life. A lifestyle of duplicity and sexual impropriety. So where is the justice? Why would God show Ravi mercy, knowing that in the end he would be found out as a fraud, causing many to stumble? These are daunting, difficult questions to answer. But there is an answer. Simply put, the answer to this question is found in a mixture of God’s mercy and His sovereignty. Sometimes we don’t really realize what God is doing behind the scenes while we are here on earth sinning and messing up. So, in these next paragraphs, please bear with me. This may take us for a ride, but the answer, however deep and theological, is refreshing indeed!

To start, the Apostle Peter puts this in good perspective: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should come to repentance.” (2 Peter 3:9 ESV) This is an extremely hard pill to swallow for some; but to be frank about it, God did not judge Ravi in this life simply because God is merciful. As a youth pastor, I find myself needing to answer questions about injustice and evil. Generation Z hates injustice, and rightly so. And, as a result, I have learned to effectively give the youth of this generation an answer for this. When they ask, why does God allow evil? Why does he allow injustice? I unflinchingly answer: “Well, because if God didn’t allow injustice and evil in the world, none of us would even be here. God would have already judged and punished us all by now.” God’s word is noticeably clear, “…all have sinned and fall short of the glory of God.” (Romans 3:23 ESV) Part of me wants to be offended that God allowed Ravi to last so long in his position of admiration and influence. But I know this is my flesh speaking. We ought to praise God for His mercy, not grumble about Him giving the same mercy to Ravi that we would want Him to give us. So, simply put, God did not judge Ravi in this life for the same reason he has not judge you or me. Because He is merciful!

But, how does this mercy tie in with God’s sovereignty? Well, mercy is not something that is deserved. And, mercy is only one part of God’s method for dealing with the wickedness of humankind. As it has already been established, all of us have fallen short of God’s glory. We all deserve judgement from God, yet he works with us all to fulfill his good purposes. With this, despite our evil, scripture is quite clear that God uses the evil of mankind for good. Ravi lived a double life, but God still used him to bring needed answers to struggling people. Now, at face value this seems like a very insensitive thing to say. That, Ravi Zacharias, a man who lived wickedly in God’s eyes was still used by God? Of course! In fact, God has made good out of worse in order to carry out his good purposes.

For example consider King Nebuchadnezzar, who destroyed Jerusalem and the temple, and exiled the Israelites in 586 BC. What does God’s word say of him? Through Jeremiah, God says, “Now I have given all these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant, and I have given him also the beasts of the field to serve him.” (Jeremiah 26:7 ESV) What? His servant? Why would God refer to this evil man as His servant? Simply put, God is revealing to us that even when we commit evil, He is still sovereign. We may try to break His laws and set ourselves up against Him, but God always finds a way to achieve His plan. This is not the only time that God has used wicked men to carry out his purpose. He did the same thing with the wicked King Cyrus of Persia, who like the King of Babylon, He refers to as like a servant, calling Cyrus His “shepherd” who will rebuild Jerusalem and the Temple. (Isaiah 44:28 ESV) Another example more popular to Christians is in Genesis where Joseph confronts his brothers who sold him into slavery saying, “…you meant evil against me, but God meant it for good…” (Gen. 50:20 ESV) This, of course, led to the saving of many people from a horrible famine in that time, particularly the saving of the entire nation of Israel.

Next comes the question, does this mean that God effectually caused the evil of Ravi, who victimized all of those women? Or did He effectually cause Nebuchadnezzar to destroy Israel as judgement? Or did He make Cyrus kill more people to conquer Israel? Or did God make Joseph’s brothers sell him out into slavery? Not necessarily. God is not the author of evil. Some Calvinists try to imply that God does do this, but I am neither a Calvinist, nor do I believe that. I could get further into that topic, but I won’t because it is not the purpose of this article. That said, Nebuchadnezzar, Cyrus, Joseph’s brothers, and Ravi chose to do these bad things out of their own free choice. But God is sovereign over evil! And as stated before, throughout scripture it is demonstrated that though God does not cause wicked people to do wicked things, He does use wicked people to bring out His purposes for good!

look deeper at the case of Joseph: his brothers planned to sell him into slavery and ruin his life out of jealousy, but God used the circumstances of Joseph to save Israel and many others. We see a similar sentiment of this sort of phenomenon in Paul’s Epistle to the Romans, “…we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Romans 8:28 ESV) Here, Paul is referring to the evil persecutions committed against Christians. Paul is saying that in the case of those who love the Lord, all things are worked by God for their good. So, if God can work persecution, death, and destruction for good, he can certainly use a duplicitous man like Ravi for good. And he did. As I have said, God used Ravi mightily to give me the answers I desperately needed as a hurting teen. There is no getting around this fact for me. All glory to God! But, he did use Ravi.

Now, how does this make sense? Wouldn’t God then have to make all situations of evil work out for a good outcome for all of us? First, in the grand scheme of things, God does not owe us anything. Often times we associate good with our own perceived well-being. And, though God loves his creation, (us in particular), we are not owed anything from God… Especially if we choose to break His law and stand in arrogance against Him. All of us have fallen short and have sinned, and as result we all deserve to die. It’s as scripture says, “…the wages of sin is death…” (Romans 6:23 ESV)

This is why any redemptive act that God effects in this sinful and fallen world flows from his mercy. Why? Because our sin has deemed all of us worthy of judgement. With that said, if He does judge us it is a good thing because justice is good! Think about it… Even Joseph, the one wronged by his wicked brothers deserved to be judged because he was also a sinner. Yet, God redemptively participated in Joseph’s story to cause good. This doesn’t mean that all evil in this world is turned around for a good outcome for us in this life; it only means that evil can be used by God in his sovereign mercy to effect good in the world. Therefore, when God uses wicked people for good, we are in no place to stand in judgement of him because we are the sinners worthy of death; and it is the same in the case of Ravi. Ultimately, nobody can stand in judgement against God on the basis of His mercy towards evil men, nor on the basis of how God uses evil men for good.

With all of this in mind, one day, when all of what we now see passes away and we all stand in front of God for final judgement, God’s complete justice will be enacted upon the entire world. But right now, He sovereignly shows mercy. Ravi Zacharias has already faced this judgement, and my hope is that he stood before God having repented of his sins. But, in His sovereignty, God used a man who did great evil, for His own good purposes. That means that in my teen years, God used a man who was committing unconscionable deeds to give me answers to some of life’s most challenging questions. God used a sinner to keep me afloat. And God likely did this for many other people who are like me.

This does not put God in a position to be judged by us, and this does not nullify His goodness. It reveals the goodness of God. That God would have mercy upon Ravi Zacharias, and still used him to extend more mercy to sin-sick people, really is a testament of the patience of God, not the wrongness of God. This in no way excuses Ravi Zacharias. However, this does give an adequate answer to a really challenging question… Many are disappointed today, but knowing that God is willing to use sinful people for the good of other sinful people is a beautiful reality that neither takes away from His goodness, nor does it minimize the genuine impact Ravi Zacharias had in my life, nor in the lives of some of those who are reading this.

Now comes another question, what does God think of what Ravi Zacharias did? Simply put, God is as much against Ravi’s sin as He is anyone else’s. In fact, more! There is a higher standard for men who are in leadership. Jesus’ own brother, the Apostle James, warns: “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” (James 3:1 ESV) It is no shock to anyone that what Ravi did was morally unconscionable considering the scriptures. However, Ravi still stood in a position of great influence in the world and in the church. Yet, God still allowed Ravi to have this position. This is deeply frustrating. Not only to the Christians who are now struggling with their faith as a result of Ravi’s failings, but also for unbelieving people who may have been on the verge of repentance.

Why would God continue to allow Ravi to live in sin? Why wasn’t he exposed sooner? And again, I would refer to what I have said about God’s mercy and sovereignty. It could very well be that God knew things that we do not. But one thing I do know is that had this come out sooner, I may not be writing this article. I may have walked away entirely. Another thing to consider is the mercy of God… Christian leaders need God’s mercy just as much as any sinner. What Ravi did is detestable, but there are mysteries to God’s methods that we may never understand. In the end, we must always remember that men break our trust… Not God. Ravi made these decisions out of his own free will and lived a lifestyle contrary to God’s moral law. Despite this, God showed Ravi ample amounts of mercy and unless Ravi repented before or on his death bed, he was judged before God being without any excuses at all. God will always set things right.

Another thing I might ask is, how do I move on from all of this? I believe the answer to this is something I alluded to earlier in this article. We can’t be building our foundation on shifting sand. When I was a youth, I needed answers and Ravi Zacharias gave them to me. This led to an unhealthy idolization of Ravi, who was a mere man. That said, I really should have put Christ first in everything. My faith is to be built on Him. Ravi Zacharias was full of great and wise words. He spoke eloquently, and powerfully impacted the church whilst he was alive. However, the Apostle Paul has a few things to say about eloquence and wisdom… “And I, when I came to you, brothers, I did not come proclaiming to you the testimony of God with lofty speech or wisdom.  For I decided to know nothing among you except Jesus Christ and him crucified.  And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:1-5 ESV)

The transformative spiritual power of Ravi’s message was never found in his words. Rather, it was found every time he shared the gospel of Jesus Christ. As Paul said in his Epistle to the Romans, “…I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes…” (Romans 1:16 ESV) This is why Paul told the Church in Thessalonica, “…our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction…” (1 Thess. 1:9 ESV) The Gospel is the source of the power in the message of Christ, not any imperfect man. Unfortunately, many people have succumbed to celebrity-ism when it comes to their foundation, basing their faith in God on their admiration of speakers like Ravi Zacharias. If our faith were always founded in Jesus and His gospel, we wouldn’t be so shaken whenever prominent Christian men fail. Therefore, I submit to you that you refocus your faith on Jesus and his words, and as Paul writes, “…Let God be true though everyone were a liar.” (Romans 3:4 ESV)

Refocusing…

Now that we have looked at some of the questions that may be floating around about this terrible situation regarding Ravi Zacharias, I think it is important for us to take time to talk about how we got here. I find myself reminded of Paul’s warning to Timothy, “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers.” (1 Timothy 4:16 NIV) As Christians, especially leaders, we must be incredibly careful with how we live and with what we teach. We are ambassadors for Christ to this lost world. What ever happened to holiness in the church? What ever happened to standards for pastors and teachers?

I know that from the outside looking in, many of us would have never guessed Ravi was doing these things on the side. In fact, few of us would ever imagine Ravi in the same picture as a Carl Lentz, or a Jerry Falwell Jr… But now, we certainly see such things floating around the internet today. But might I add… With all the brazen and sharp words some men and women have had for Ravi Zacharias, (and rightly so) statistically speaking, 64 percent of those angry Christian men, and 15 percent of those angry Christian women are addicted to pornography. Yes, is what Ravi did much worse? Of course! But I believe that the increase in moral failings by Christian leaders stems from a serious disregard for holiness in the church. And the problem that churchgoers have with pornography is also evident of that.

Where is the conviction of the Holy Spirit? Where is the accountability? The church in America will never see any sort of revival until we start to value holiness again. We have built a church culture that allows for people to sit comfortably in the pews of church buildings without any challenge from the pulpit to pick up their cross and die daily. With all of this in view, so many “Christian” people today are taking this profoundly disappointing situation and using it as an opportunity to signal their virtue. But that’s not what Christianity is about. It’s about signaling God’s virtue.

We signal God’s virtue by sharing the gospel to this lost and dying world, and by living out the Christ-life. We mustn’t allow ourselves to make holiness merely an image to attain publicly, but a daily denial of self out of our love for our God. Finally, Ravi’s exposure has reminded me personally that I am also merely a man, and I must also watch my life and doctrine. I have a beautiful wife who thinks the world of me. I praise God for her. What things can I do daily to attain the discipline needed to never let her down like Ravi did to his wife, Margie? I have a beautiful baby girl who lights up when she sees me. What can I do right now to make sure that when I die, she will never have to suffer the pain Naomi Zacharias is going through at this time? What can I do to ensure that I don’t cause anyone to stumble? Simply put, I must truly value holiness in every aspect of my life. I must be fully set apart for God. Our arguments for God mean only so much. We must live the life we preach.

Conclusively, in this article I have tried to be real with the reader. I must be honest; I am still fighting my own disappointment. It’s hard because for me, it’s as if he passed away all over again. The man I thought was there really wasn’t. Last May, I remember weeping and needing the comfort of my wife because of my grief over Ravi’s passing. There was so much that Ravi had given me, and I hadn’t taken time to consider a world without him. This is really a mistake on my part, and unfortunately, the American church has allowed for this satanic influence of celebrity-ism to infiltrate it.

We must never allow a minister to grow in popularity so much so that they overshadow Jesus, who is the truth behind the gospel message. This is true whether it be the Apostle Paul in his time, or Ravi Zacharias, Carl Lentz, Jerry Fallwell Jr. or whoever else. Why? Because men fail. Our gospel is not founded on mere men, it is founded on the work and power of Christ. Unfortunately, we have let it come to this in the church today. I have let it come to this. And I take responsibility for it. This is why I have taken this attempt to give answers to some hard questions that people may be facing. My hope is that in doing so, I have brought clarity to those who are in serious need of answers. If I have not been clear enough, I encourage the reader to reach out. Comment on this article or email me at adam@boldapologia.com for more dialogue. I hope this has blessed whoever needed it.

In Christ,

Adam Parker