Those “Son of David” prophecies come into perspective when we remember that Solomon was also a son of David – and the first one to rule Israel.
© Albert J. McCarn and The Barking Fox Blog, 2016-17. Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.
There is a joke from World War II that no longer makes sense without some explanation. It is said that a foreign student at an American university wrote an essay about General Douglas MacArthur. In the early months of 1942, as MacArthur presided over a doomed defense of the Philippine Islands, he was ordered to leave his command and go to Australia, there to organize the multinational Allied force that would halt Japanese expansion in the South Pacific. At his departure, MacArthur reportedly promised the people of the Philippines and his Filipino and American troops that he would one day come back with an army to liberate them – which he did two years later. On that momentous day in 1942, though, all he could do was promise, “I shall return.”
Those were inspiring words to Americans about to lose their forward bases and their largest military force in the Far East, and who could not bear to lose with them one of the most senior officers of their Army. MacArthur’s words inspired this young foreign student as well. However, his knowledge of English being imperfect, he conducted his research in his native tongue, and therefore committed an unfortunate faux pas when he presented his paper. Standing proudly in front of his peers, the young man said, “I write about Douglas MacArthur, who said those famous words, ‘I’ll be right back!’”
What is the proper response in such a situation? If there is no offense, then laughter erupts. However, if the hearers take offense, then they respond in anger.
It may be that neither is the proper response. If the one who made the error is trying to communicate in good faith, then the audience should give grace, seek to understand the true message, and help the author overcome the error. That is the point behind King Solomon’s wise words:
Solomon’s observation is rooted in a Torah principle:
You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God: I am the Lord. (Leviticus 19:14 NKJV)
Jewish sages understand that this principle refers not only to the physically deaf and blind, but also to people who cannot hear or see things clearly. Perhaps they are not present when something is said, or perhaps they do not have the language or experience to grasp the intricacies of a subject under discussion. Consider, for example, a man who is brilliant in his native language, but struggles to order a cup of coffee in English, and is laughed to scorn by those who do not realize the importance of being kind to strangers (another Torah principle).
To be honest, Jews are strangers to me, and I am a stranger to Jews. Although I identify as a Hebrew Roots follower of Messiah Yeshua, I have yet to grasp the intricacies of Judaism. The more Jews I meet and get to know, the more I begin to understand, but always what I say and do is tempered with the fear that I may give offense in some way that I had never anticipated.
Jesus was perhaps the greatest Torah teacher of his day.
Think about that for a moment. We do not often consider the fact that Yeshua haMashiach (Jesus Christ) taught from the Torah, and that he was recognized by Jewish leaders as a great teacher. It began in his youth, when at the age of 12 he astounded the doctors of the Law (Torah) in the Temple (Luke 2:41-52). When he entered into public ministry, the teacher of Israel himself came to inquire of Yeshua about spiritual matters (John 3:1-21). His greatest oration, the Sermon on the Mount (Matthew 5:1-7:29), was in fact an extensive midrash on the Torah and its application in daily life. That is why Yeshua stated early in that sermon that he had not come to abolish the Law, but to fulfill it – meaning to teach it correctly and live out its full meaning (Matthew 5:17-20).
This should lead us to the conclusion the Torah was given not only to the Jews, but to all of God’s people. In fact, the Torah applies to every person on earth, or at least it will when Messiah reigns from Jerusalem. How else are we to understand such passages as this one from Isaiah?
Now it shall come to pass in the latter days that the mountain of the Lord’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, “Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. He shall judge between the nations, and rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. (Isaiah 2:2-4 NKJV, emphasis added)
Notice the key to Isaiah’s oft-quoted prophecy: universal peace does not happen until after the nations of the earth submit to the judgment of YHVH’s Messiah and learn and obey the Law (Torah) which he shall teach.
What does it take to remove a head of state? This question concerns situations in which a nation finds cause to remove a leader before the established time. A survey of history informs us that such circumstances usually involve war and upheaval. The incumbent, whether a king or a prime minister, is not inclined to surrender power, and therefore must be compelled to give it up, often on pain of death. In consideration of this state of human affairs, the Founding Fathers of the United States established a procedure by which presidents might be impeached, or removed from office. The product of their deliberations appears in Article II, Section 4 of the Constitution:
The President, Vice President and all civil Officers of the United States, shall be removed from Office on Impeachment for, and Conviction of, Treason, Bribery, or other high Crimes and Misdemeanors.
And that is all they have to say on the matter – which is why jurists for nearly 230 years have debated exactly what they meant.
The Founders certainly understood the seriousness of the question. They had just gone through a lengthy and painful process of removing King George III as head of state over the American colonies by the extreme measure of extricating the colonies from the king’s domain and establishing a separate sovereign nation. Their attempts at less drastic measures had not sufficed, leaving them no option but the usual method of war and upheaval. That is why they sought to limit the power of the president, providing a method of removal by legislative and judicial means. The grounds for removal would have to be well established, which is why the Constitution specifies the obvious transgressions of treason and bribery. But what exactly are “high crimes and misdemeanors”? This is where it gets interesting, and frustrating to those who desire to remove an incompetent, unpopular, or abusive president.
The Founders sought not only to prevent abuse of power in the Office of the President, but also to protect the dignity of the office and ensure continuity of government. Succeeding generations have understood this, which is why only three presidents have been the subject of impeachment proceedings. President Richard Nixon resigned before Congress could vote on articles of impeachment for his abuse of power. Had he not done so, it is likely he would have been the only president ever removed from office. Congress did impeach Presidents Andrew Johnson and Bill Clinton on charges stemming from their obstruction of Congress and abuse of power, but acquitted both men – not because the charges were unfounded, but because of the political motivations behind the impeachment proceedings. Under such circumstances, their removal would have brought immense harm to the Office of the President and its foundation in the organic law of the United States.
One might wish that the Founding Fathers had been more specific in the standards they expected of people holding high office. Then again, how much more specific did they need to be in a Christian culture based on the rule of law derived from the Bible? Their understanding of God’s requirements for public leaders shaped their creation of the Government of the United States, leading them to do as YHVH did: provide just enough detail to establish wise government under the principles of justice and mercy.
Not that long ago, the men’s Bible study I am blessed to attend spent several months going through the Gospel of Mark. One morning we looked in depth at the Parable of the Sower (Mark 4:1-25). Our leader astutely pointed out the words of Yeshua: “Do you not understand this parable? How will you understand all the parables?” (Mark 4:13 NASB) His conclusion, with which I agree, is that this parable is the key to understanding all of Yeshua’s parables, and thus everything He taught. Yet for all our analysis of this parable over the centuries, it seems that we may have missed something very important. What we have been missing dawned on me as we discussed Mark 4 on that day, and as we parted company I asked, “What if this parable is about the restoration of the entire Kingdom of Israel?”
We were not able to investigate that question at that time, but I have pondered it ever since. The applicability of the Parable of the Sower to the Lost Tribes of Israel comes into focus when we consider the prophecy of Hosea. We learn in Hosea’s first chapter that he speaks to the House of Israel, the Northern Kingdom which became the Lost Tribes. Because of their unfaithfulness to YHVH, He judged them by removing them from His Presence and scattering them into the nations. Yet He promised to bring them back to the Land as His people once again, as He said through Hosea:
“It will come about in that day that I will respond,” declares the LORD. “I will respond to the heavens, and they will respond to the earth, and the earth will respond to the grain, to the new wine and to the oil, and they will respond to Jezreel [“God sows”]. I will sow her [Israel] for Myself in the land. I will also have compassion on her who had not obtained compassion, and I will say to those who were not My people, ‘You are My people!’ And they will say, ‘You are my God!’” (Hosea 2:21-23 NASB, emphasis added)
Ephraim [Israel] is a trained heifer that loves to thresh, but I will come over her fair neck with a yoke; I will harness Ephraim, Judah will plow, Jacob will harrow for himself. Sow with a view to righteousness, reap in accordance with kindness; break up your fallow ground, for it is time to seek the Lord until He comes to rain righteousness on you. (Hosea 10:11-12 NASB)
There is much to investigate regarding this connection of the restoration of Israel with the Parable of the Sower. My friend Ken Rank of United2Restore has made a good start by looking at the role of the Holy Spirit in this process. His article is reproduced here from a recent post on Facebook.
One of the compelling images I recall from childhood is the opening scene of Branded. This Western TV drama starred Chuck Connors as a United States Army officer unjustly charged with cowardice. Week after week the series opened with Jason McCord, Connors’ character, being drummed out of the service at a remote post in the American West. As the garrison assembles, McCord is marched to the front and center of the formation, where his commander removes from him every vestige of his connection with the Army – his hat, rank insignia, and even the buttons on his coat. Last of all the commander removes McCord’s sword from its sheath, breaks it over his knee, and tosses the broken hilt out of the fort’s gate. The shamed officer then walks out of the fort as the doors close behind him. Now on his own, branded for life with the mark of a coward, he must find a way to clear his name.
What if someone had exonerated Jason McCord? Such things have happened before. There is provision in the law to excuse an offender, either when the accusation is proven unjust, or when a duly constituted authority bestows clemency in an act of mercy. The law, however, remains in effect. Should another man, or even the same man, desert his post in an act of cowardice, he would be guilty of the same offence. Even if the entire United States Army deserted, requiring the President to recruit an entirely new force, the deserters would still be guilty according to the statutes and regulations governing the military service. And should the law change somehow, perhaps refining the definition of cowardice and clarifying the penalties, the law would still be in effect, and those subject to it would be wise to learn the changes lest they find themselves inadvertently in error.
How interesting that such a principal gleaned from a 1960s TV Western is actually a principal of the Word of God. While some may argue that the Law of God has no application at all in an age when Messiah Yeshua has won forgiveness for all who believe on Him, in actuality His work of redemption secured a prophesied change in the Law, not its abolition.
Raiders of the Lost Ark did not launch the film career of Harrison Ford, but it did bring him his first top billing as an actor. His role as Indiana Jones, the eccentric archaeologist with a nose for adventure, built on his previous starring role in the Star Wars film series in which he played the swashbuckling interstellar smuggler Han Solo. A major difference between the two roles, however, is that Solo’s universe existed entirely in the mind of the Star Wars creator George Lucas, while the adventures of Indiana Jones had some basis in historical fact. Raiders of the Lost Ark, for example, followed Jones in his quest to find the Ark of the Covenant, the physical symbol of the Presence of the Lord God among the people of Israel. No doubt the Jewish heritage of director Steven Spielberg, writer Lawrence Kasdan, and Harrison Ford himself influenced the story line. They would have grown up learning about the Exodus of the Hebrews from Egypt, the construction of the Ark and the Tabernacle at Mount Sinai, and the loss of the Ark at some point in Israel’s ancient history. They would also have been keenly aware of the heinous crimes against the Jewish people committed by the Nazi regime of Adolf Hitler, and of Hitler’s alleged fascination with the occult and mystical knowledge. Those elements factored into the story of the Nazi attempt to recover the Ark from its long-hidden resting place in Egypt and use it as a supernatural enhancement of Hitler’s war machine.
As the movie unfolds, the audience sees Indiana Jones race from one adventure to another in his attempt to thwart the Nazi agents and their accomplice, the French archaeologist René Belloq (played by Paul Freeman). In the end, though, it is not Jones, but God Himself Who brings an end to this unholy use of His holy things. In the climactic scene, Belloq dons the clothing of Israel’s High Priest to preside over a ceremony of consecration for the Ark. As the ceremony proceeds, the Lord strikes down Belloq and the assembled Nazi soldiers in a graphic depiction of the judgment prophesied by Zechariah:
Now this will be the plague with which the Lord will strike all the peoples who have gone to war against Jerusalem; their flesh will rot while they stand on their feet, and their eyes will rot in their sockets, and their tongue will rot in their mouth. (Zechariah 14:12 NASB)
Raiders of the Lost Ark is an exciting story, although with an anticlimactic end as the lost Ark ends up locked away among thousands of crated artifacts in a United States Government warehouse. Yet even with the anticlimax, something very Jewish comes through in the larger message of the film: the sense of the holiness of Almighty God.
Walking Through The Open Gate
An Enduring Standard
We see from Scripture that the Creator’s processes are lengthy, thorough, and often completely different from what humans desire or expect. This should not be a surprise. YHVH says quite plainly that His ways are not our ways and His thoughts are not our thoughts. Nevertheless, He does tell us what we need to know, and He reveals things at the appointed times to those who bother to seek Him. What we often learn is that the answer has been there all along, but we have never understood it correctly until the right time and until we approach with the right heart. When it comes to the purpose of the Lord’s processes regarding His people Israel, the answer has been staring at us for about 3,000 years. He spoke it through Moses to prepare the people for their first great meeting with Him at Sinai:
In the third month after the sons of Israel had gone out of the land of Egypt, on that very day they came into the wilderness of Sinai. When they set out from Rephidim, they came to the wilderness of Sinai and camped in the wilderness; and there Israel camped in front of the mountain. Moses went up to God, and the Lord called to him from the mountain, saying, “Thus you shall say to the house of Jacob and tell the sons of Israel: You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” (Exodus 19:1-6 NASB, emphasis added)
J.R.R. Tolkien’s works had secured for him a lasting place among the giants of English literature long before Peter Jackson ever brought The Lord of the Rings to the big screen. Middle Earth, with its Elves, Men, Dwarves, Hobbits, Orcs, and Wizards, serves as the backdrop for a profound tale about our humanness – what it means, and what we would like it to mean. We would like to see ourselves, for example, as high and noble, like the Elves or the Men of Gondor. Tolkien expresses this nobility in many subplots, not the least being the saga of the Stewards of Gondor. We learn about them from Faramir, son of Denethor, the current Steward:
We of my house are not of the line of [King] Elendil, though the blood of Númenor is in us. For we reckon back our line to Mardil, the good steward, who ruled in the king’s stead when he went away to war. And that was King Eärnur, last of the line of Anárion, and childless, and he came never back. And the stewards have governed the city since that day, though it was many generations of Men ago. (The Two Towers, Book IV, “The Window On the West”)
Faramir relates how his older brother, Boromir, could not understand why his father had not claimed the throne. He had asked, “How many hundreds of years needs it to make a steward a king, if the king returns not?” To this his father replied, “Few years, maybe, in other places of less royalty . . . In Gondor ten thousand years would not suffice.”
It is here that we must question Tolkien’s grasp on reality. He describes a degree of nobility and selfless honor that transcends generations. It is remarkable for one person to lay aside his or her own interests to guard a place of higher power, wealth, and prestige for someone else. How could such selflessness be passed down from one generation to the next, knowing that at some point the supreme authority would have to be handed over to someone else?
And yet that is exactly what our God expects His people to do.
Managing Expectations: Case Studies in God’s Processes
Ancient Hair Care
One of the most colorful characters in the Bible is Samson, the Judge of Israel from the tribe of Dan. His story is in Judges 13-16. It begins like this:
Now there was a certain man from Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren and had no children. And the Angel of the Lord appeared to the woman and said to her, “Indeed now, you are barren and have borne no children, but you shall conceive and bear a son. Now therefore, please be careful not to drink wine or similar drink, and not to eat anything unclean. For behold, you shall conceive and bear a son. And no razor shall come upon his head, for the child shall be a Nazirite to God from the womb; and he shall begin to deliver Israel out of the hand of the Philistines.” (Judges 13:2-5 NKJV, emphasis added)