Well!

Several OT men found their wives at wells.
Rebekah was found for Isaac at a well (Gen. 24).
Jacob found Rachel at the well as the shepherds customarily came together at a certain time of day to water their flocks (Gen. 29). Not only that, but Jacob also flexed his muscles for his future bride to be by lifting the stone off of the well by himself.
When Pharaoh was pursuing Moses, Moses fled to Midian and sat by a well (Ex. 2). Moses came to the rescue of the priest's seven daughters and it was there that he was given Zipporah as a wife.
Jesus was tired and wearied from his labors when he sat by a well in Samaria. There an unmarried woman was drawing water when Jesus asked her for a drink. He promised her a well that would always be full of water. The woman had been married several times, but was "without a husband" at the present time. Obviously, she had not been successful with marriage relationships. It was at the well that Jesus offered her a different kind of relationship.
It is interesting how the marriage relationship is a great metaphor to illustrate the kind of relationship God desires with man. In the instances shown above, think how marriage and wells are blended together. After this study, I will have a deeper appreciation for the message of the song "There's a fountain free." Jesus offered the Samaritan woman a free, always flowing fountain in the form of a relationship. Think how the marriage metaphor and the well motif illustrate the relationship that man can have with God.
For the final lesson. If you are single and still searching for that special someone, try loitering around a well. It worked for several people in the Bible!

Eglon and Ehud

One of my favorite stories in the OT is that of Ehud and Eglon. A deeper examination into Judges 3.17-29 will reveal that this is a very humorous narrative. As the Israelites once again did evil in the sight of the Lord, God allowed them to be oppressed by the Moabite king Eglon. King Eglon (name means "calf") is described as a very 'fat man' (Judges 3.17). The word for 'fat' is used several times in the OT to refer to a fattened calf or sheep. Later when he is stabbed, the sword was said to be stuck in his 'fat' (heleb); a word that is frequently used in the OT to describe the fat of sacrificed animals (perhaps the author is foreshadowing). The word 'fat' (heleb) is used with 'heart' in Psa. 119.70 and Psa. 73.7 to describe a person who is dull ('fat of mind/eyes'). The Moabite army is also described as being 'fat' (3.29). The author seems to be subtly describing the Moabites as nothing more than big, dumb animals. But what does this say of Israel? For they are even less, since they are subject to the Moabites at this time.

But again Israel cried out and the Lord gave them a deliverer: the left-handed Benjamite Ehud (ironic since Ben-jamin means 'son of the right hand'). Much debate has taken place to the meaning of 'left-handed.' Southpaws were usually considered handicapped in the ancient world (the Hbw word means 'bound in the left hand') but there were examples of left-handed special force soldiers (20.16; 1 Chron. 12.2). It is safe to conclude from the context that Ehud was certainly not handicapped. Under the oppression of the big, dumb Moabites rises a clever leader. He makes a double-edged sword and conceals to his right thigh (no one would check that side since left-handedness was not common). He presented a tribute to the 'fat king' and arranged for a private meeting with Eglon.

Ehud says, 'I have a secret message for you.' (3.19). The Hbw word 'dabar' can mean "word" or "thing." We as readers know exactly what 'secret thing' Ehud has for Eglon; it has two edges. However, dull Eglon does not know so he tells his attendants to be quiet and they left, leaving him even more vulnerable. Ehud reveals that his message is not only secret, it is also divine. As the king rose, Ehud thrust the sword into his belly where it becomes stuck. Ehud quickly escaped and led Israel to victory over the Moabites.

Two lessons emerge from this narrative. First, the 'left-handed son of the right hand' was not weak as we might expect a typical left-hander to be. Rather with the aid of God he was quite strong as his name suggests (Ehud= "strong, united"). Second, there is quite a bit of humor and symbolism in Eglon. When Israel sinned, God handed them over to Eglon, the obese king of Moab. As the narrative progresses he is portrayed as the 'fatted calf' aptly prepared for slaughter. Just as God gave Israel over to him, God also had him taken away. Could it be that he was the fatted calf slaughtered for Israel?

When we have a situation we have a Savior

The power of God is often best seen in difficult times. Sometimes the power of God is also seen not in hard times but in his promises. Promises that humans have had hard time understanding, but promises that are fulfilled by the Almighty time and time again. Here is a pattern to look for in your textual studies. Problem -> Complication -> Resolution. Let's note some examples:

problem: Sarah is unable to have children (Gen. 11.30)
complication: God promises innumerable seed (13.16; 15.5)
resolution: Isaac is born (21)

Exodus 14
problem: Israel is trapped between the sea and the desert
complication: Pharaoh learns of it and has 2nd thoughts about releasing Israel so he sends his military after them
resolution: Lord divides the Sea

NT theology
problem: everyone has sinned (Rom 3.23)
complication: God so loves the world
resolution: sacrificial death of Jesus

This pattern allows the text to be presented at face value while also offering a convenient homiletic. Most importantly, it draws us to God, the problem solver and Almighty!

Glory to Glory

I wonder if there is a theological connection to Ezekiel and Jesus. During the time of Solomon, God's glory had entered the Temple where it dwelt among Israel (1 kgs. 8.10-11) but the height of Israelite history quickly came crashing down after the death of Solomon. Many centuries later, Ezekiel witnessed the glory of God leaving the Jerusalem Temple (10). God had departed because Israel's unrepentant sin and rejection of God's law escalated to such a level that God decided to depart allowing Babylonian destruction and exile.

When Simeon took the young Jesus into his arms to bless him, he declared that: I have seen your salvation, a light for the Gentiles, and GLORY to Israel (Luke 2.30-32). Could there be a connection to Ezekiel? God's glory dwelt among Israel in the Temple. When the people rejected God, his glory left the Temple, and it was destroyed. As Simeon noted, God's glory again dwelt with Israel, this time through Jesus (who calls himself the temple -Jn. 2.19-21). Unfortunately, Israel again rejected God, by rejecting Jesus, and his glory departed (Matt. 27.46), leaving his temple destroyed.

There is definitely a connection, but what does it mean? This time Israel was not faced with a coming exile. The process was reversed; the departure of the glory from Jesus' body actually ended the exile of sin. As Jesus predicted, his Temple was rebuilt in three days because God's new temple is not built with brick and mortar but with spirit. Not only was his body Temple rebuilt, but his death led to the building of God's new dwelling place; the Church!

Was Jesus created?

Recently I have been discussing the Bible with a group of people who believe that Jesus was created and is not divine as God the father is. Here are a few points that might help in a discussion:

First, the only evidence that they present to suggest that Jesus is created is that he is called the "Son of God" (son must be born or created from father) and the fact that he is called the firstborn of creation (Col. 1.15) and the beginning of creation (Rev. 3.14). In addition, some suggest that Proverbs 8.22 is refering to Jesus, but it is really refering to wisdom (8.12, note the feminine tense).
How literal are "son" and "firstborn" to be interpreted? Israel is called the firstborn son of God (Ex. 4.22). Yet, they were the only child of God. How can an only child be the firstborn? This logic also applies to God's only son Jesus. Paul goes on to say in Col. 1.16 that All things were created by and through Jesus. If all things have been created by Jesus (Jn. 1.3), how could he have been created and where do the scriptures say that he was created? Of course, the NWT adds the word 'all "other" things were created...' John did us a great service in Rev. 3.14 by using the word 'arche' (beginning) because it means the "originator" or "ruler." A little word study on 'arche' puts this argument to rest.

Let's play offense for a moment (other than the John 1.1 debate). God tells Moses that his name is I AM in Ex. 3.14-15. Jesus also calls himself I AM in John 8.58. The NWT translates John 8.58 "I have been" so they say that Jesus is not claiming to be God. If Jesus is not claiming to be YHWH, why then do the Jews seek to stone him in 8.59?

When Jesus is being tempted in Matthew 4.7, he quotes Deut. 6.16 to tell Satan, "You shall not put the LORD your God to the test" Who is being tempted? Jesus. Jesus says that temptation of him is temptation of YHWH. Thus, Jesus equates himself with YHWH. If Jesus is not suggesting that he is the same as YHWH, then what point was he trying to make by quoting Deut. 6.16?

Finally, the NWT translates kurios ("Lord") as Jehovah 237 times in the NT. When kurios applies to Jesus it is not translated 'Jehovah.' How is one to determine whether it is the genreal word 'Lord' or Jehovah since the word is kurios? This proves that the NWT is biased and has left the role of translator and entered the role of a commentator.

The Bible is very clear that Jesus was not created and is thus God; as is the Father and the Spirit. Claiming that Jesus is not God is not only heresy, it will have terrible consequences for your future.

"Turning" in Jonah

Have you ever wondered what Jonah said in his message that convinced the residents of Nineveh to repent? It is not until 3.4 that we see the actual message Jonah that preached: “In forty days, Nineveh will be overturned!”

What does this message mean? Is it a prophecy or a warning? Let us examine the word “overturned” to better understand Jonah’s message. First, God has overturned cities in the past and it was not a positive experience. The most notable is the destruction of Sodom and Gomorrah when God “overturned” all the cities of the plain (Gen. 19.25). This seems to be how Jonah understood the message. When God relented from punishing Nineveh, Jonah became very angry because he wanted Nineveh to be destroyed (4.1-2). His reaction would make a lot of sense if he understood the message to be warning Nineveh of coming destruction. It could also be argued that the residents of Nineveh understood Jonah’s message as a warning. They understood that they were in danger of perishing (3.9).

Is this the only way to interpret “overturned?” Consulting a good lexicon will reveal that the word can also indicate a change, even a spiritual turning. When Saul was informed that he would be the new king of Israel, he was told that the Spirit of God would come upon him and he would be “turned” into another man (1 Sam. 10.6). With this is mind, let us ask: what if Jonah’s message was a prophecy? What if Jonah was proclaiming that the people of Nineveh would be “changed or turned from within” in forty days? Perhaps the residents of Nineveh understood Jonah’s message this way. This would explain why they went to great effort to repent and put on sackcloth (3.5-8). They saw the opportunity to be turned from within. Also, Jonah does not tell the Ninevites why they will be overthrown. If Jonah is pronouncing a prophecy, the absence of a reason for their destruction makes sense.

Perhaps both interpretations are acceptable. It is worth mentioning that Jonah understood the message as an “overturning” even though it resulted in a “turning from within.” Ironically, Jonah did not allow his attitude to be turned. We might even say everyone in the narrative turned (Ninevites and God 3.10) except Jonah. I gleaned a couple of valuable insights from this study. First, is it possible that I am like Jonah and don’t understand the message the same way as those listening? Second, this is a perfect example of why preachers need to be clear communicators. If Jonah was preaching a destructive message, he was vague in his presentation. The Ninevites chose to hear this message as an opportunity. Perhaps we could say that they took Jonah’s message and “overturned” its meaning.

How Do I Know My God is Real?

Perhaps this is a question we have all pondered at some time or another. Isaiah has a very interesting section that helps assure Israel the answer to this question. Isaiah 41-48 is a court setting where God has called the entire pantheon of earthly gods together to present their respective case for deity. This section contains 3 fundamental principles that are necessary for deity. God's first challenge implies that a true God can reveal (41.21-24). He demands that the "other gods" reveal the course of human history. Tell the court about the future, tell us about the past, how about you tell us anything. Obviously, they are silent. Not only are they nothing, but it is an abomination to serve such a farce existence (41.24).

The second principle: a true God can create. 44.12-40 contains a detailed account of idol making and worship. I recommend reading it in the Complete Jewish Bible if you have access to that translation. This section describes the labor of a carpenter and a blacksmith as they work with great detail and care to create an idol. Half of the wood used to carve the idol must also be used for heat and cooking. The other half is fashioned and worshipped. The sad disillusionment of this practice is brought out in the CJB: "Not one thinks to himself or has the knowledge or the discernment to say, "I burned half of it in the fire, baked bread on its coals, roasted meat and ate it. Should I now make the rest an abomination? Should I prostrate myself to a tree trunk?" He is relying on ashes! A deceived heart has led him astray; so that now he won't save himself, just won't say, "This thing in my hand is a fraud!" How can that which is made by the hand of man, be the creator of man? A true God is not created, he creates!

The final principle comes from 45.1-4. As the children of Judah were being forewarned about the impending Babylonian exile, Isaiah goes a step further and tells them that God has already planned to deliver them; he even names the person who will deliver them (Cyrus). Not only is this pure predictive prophecy, here lies the last truth that proves YHWH is God. A true God can save. When Isaiah reveals the future exile that Babylonians will go into, he tells how the Babylonians loaded their gods onto beasts in order to save them. These gods do not save, they need saving (46.1-2)! How could a human possibly save deity?

We may not have the same temptation for idol worship as the Ancient Near Eastern world struggled with, but we do face the temptation of placing things above God. How do I know if my God is real? There are 3 fundamental truths that define the nature and ability of an infinite being: What does he reveal? What has he created? Can he save?