Jonah—Preacher of Repentance, Part 5
The prophet will endure the three days and nights as a man made ready to receive and obey YHWH’s call. Having completed his ordeal and preparation, the sovereign God will ensure that Jonah’s mission resumes.
The Fate of the Reluctant Prophet
It is impossible to imagine the misery Jonah endured for those three days and nights he spent in the belly of a huge fish–both his tomb and his salvation. Jonah’s distress is great–it is that of a dying man. Yet, Jonah is not dying. Beyond all human expectation, YHWH sent a huge fish to rescue the “reluctant prophet” from certain death in a watery grave. Jonah’s entombment in the fish is neither the end nor even the high point of the Jonah story. But it is the literary hinge upon which the story turns from Jonah’s flight from YHWH to the fulfillment of his prophetic mission in Nineveh.
The Prophecy of Jonah opens with YHWH commissioning Jonah to go and preach to the Ninevites, something which Jonah refused to do. Attempting to flee from YHWH’s call, Jonah boarded a ship bound for Tarshish. But YHWH sent a great storm which threatened both Jonah’s ship and its crew. Realizing that it was his sin that was the cause of the storm, Jonah was confronted by the pagan crew–whose own gods were of no help in calming the storm. Unless the storm ceased and soon, all onboard would be dead. Jonah told the crew who he was, what his mission entailed, and that unless the crew threw him overboard, they would not be spared. The frightened crew did exactly that–they threw Jonah into the sea where he was certain to drown.
The moment Jonah was off the ship, YHWH relented, calmed the storm, and delivered the crew, who witnessed YHWH’s great power. The grateful crew offered YHWH sacrifices of thanksgiving. But unbeknownst to them, YHWH miraculously rescued Jonah. At this point, Jonah’s story turns from an account of his flight from Nineveh, to a time of prayer and repentance (chapter 2), which are the preparation for the fulfillment of YHWH’s greater purpose that the gospel be preached in Nineveh (chapter 3), Jonah’s ultimate mission.[1]
As we have seen in prior installments, the Book of Jonah is neither an allegory nor a moralistic fable designed to teach the reader that opposition to the will of God is futile. No doubt, attempting to run from God is one of the most foolish things we can do. But the underlying message of Jonah is not the usual moralizing object lesson–obey God’s call or else suffer the consequences. The Prophecy of Jonah reveals that it is YHWH’s redemptive purpose to save Gentiles who are outside of his covenant with Israel. While dwelling in Canaan (the promised land) YHWH intended his people (Israel) to serve as witnesses of his holiness and righteousness to the neighboring Gentiles nations. Once the unified nation of Israel (as in the days of David and Solomon) was divided by a civil war and the Northern Kingdom became more and more apostate and disobedient to YHWH’s covenant, Israel was no longer a faithful witness, but instead became a sad illustration of happens to those who reject YHWH’s gracious covenant promises and protection in exchange for a helping of pagan porridge.
As Israel failed in its role as YHWH’s witness, covenant judgment came upon the nation as foretold by the prophet Amos and described by Hosea, the last of the prophets YHWH sent to the Northern Kingdom). During the days of Hosea’s ministry (he appears shortly after Amos and Jonah) the Assyrians invaded and conquered Israel, decimating its people. Since Israel failed to be YHWH’s witness to the nations, YHWH calls Jonah to serve as a prophetic witness to the Gentiles–Jonah is to preach in Nineveh, the very heart of the pagan Assyrian empire.
Jonah the Patriot
But Jonah was a Jewish patriot and deeply hated the Assyrians (Israel’s current enemy). Jonah even claims that he would rather die than see the Assyrians converted through his preaching (Jonah 4:3). So, like the nation from which he hailed, at least initially, Jonah also fails in his role as YHWH’s witness to the neighboring Gentiles. He refuses to obey YHWH’s prophetic call and attempts to flee to Tarshish only to discover that you cannot escape from YHWH. YHWH’s word will be preached in Nineveh, by Jonah, and to great effect just as YHWH decreed.
Jonah’s reaction to his miraculous deliverance from certain death is revealed in the second chapter of his prophecy. Somehow surviving in the belly of a large fish appointed by YHWH to save him, once inside the fish Jonah might have thought it would have been far better had YHWH simply let him die. It is hard to think of a more uncomfortable and miserable environment. In this “song of deliverance” (Jonah 2:1-10) also known as “Jonah’s prayer,” we learn of Jonah’s change of heart which leads him to go to Nineveh and preach in fulfillment of his divine call. Jonah shows himself to be quite familiar with the Psalter as his words and expressions frequently echo well known passages from the Psalms. In this, Jonah models how Christians ought to face pain and suffering–clinging to God’s words and promises. We also see Jonah’s expression of thanksgiving unto YHWH for delivering him from certain death, as well as an indication that now confined in the most difficult of conditions, Jonah will become a student of YHWH’s ways, and of YHWH’s mercy.[2]
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“The Life Everlasting”: A Place Prepared
Written by R. Fowler White |
Wednesday, August 10, 2022
The life everlasting that we confess in the Apostles’ Creed is, in part, life in a unique other-worldly place, a new, transfigured world to come, in which God and man are to live together forever.What appeal, if any, does everlasting life hold for you? For us who confess I believe in … the life everlasting, those words are a reminder that this present fallen world is not all there is. Oh, yes, we already experience in our hearts and affections the beginning of eternal joy. Yet we know that the best is yet to come, and with an understated accommodation of language, we call it the life everlasting. For our better understanding of exactly what we confess in this twelfth article of the Apostles’ Creed, we divide our final installment on the Creed into two parts: the first under the heading “A Place Prepared,” and the second under the heading “A People Glorified, A Promise to Keep.” With our topic thus divided up, let’s consider the place prepared according to Article 12 of the Creed, I believe in … the life everlasting.
When we confess belief in the life everlasting, we speak of life in what Isaiah describes as new heavens and a new earth (Isa 65:17), in what Christ describes as His Father’s house with many dwelling places prepared by Him for His people (John 14:2-3), in what Peter, echoing Isaiah, describes as new heavens and a new earth in which righteousness dwells (2 Pet 3:13). It’s life in what Scripture comprehensively describes as the world to come (cf. Heb 2:5), conceived as John presents it in Revelation 21–22. Carried away in the Spirit to a great, high mountain, John was shown New Jerusalem in a garden setting from which the river of life-giving water flows down the mountain to all the new earth (21:10; 22:1-2). This is more than Paradise Regained: it is Paradise Glorified. It is Immanuel’s Land where God and man will live together in beauty and in bounty.
Still further, the life everlasting is life in the glory that is to be revealed to us (Rom 8:18), life in a creation set free from bondage to decay (8:21). This is life in what OT prophets foresaw as creation so transformed that former deserts become thick with blossoms (Isa 35), that the earth becomes full of grain and fruit, milk and honey, oil and wine (Isa 4:2; 27:2-6; Joel 3:18; Amos 9:13). It’s life where springs of water become a river so fountainous that it fills the seas (Zech 14:8), so satisfying that the city of God is glad (Ps 46:4), so refreshing that the salty become sweet (Ezek 47:8-9), so purifying that it washes away iniquity (Zech 13:1), so healing that it sustains the health of the nations (Ezek 47:12; Rev 21:1-2).
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Do We Know the Whole Truth About Evangelical Half Truth?
Satan knows how effective half-truth is, partly quoting a Bible verse while concealing its context to try to persuade. Transforming himself into an angel of light like false teachers if it will serve his purposes (2 Corinthians 11:13-15).
The ninth commandment relates to promoting and preserving the truth in everything but it has a special reference to the court room. Witnesses in court cases are under oath to tell the “whole truth” because there are such things as half-truths. We need to avoid them in everything not just when under oath in court of law. Christians are not to be economical with the truth, however fashionable that may be.
The Westminster Larger Catechism gives a comprehensive, biblical treatment of all Ten Commandments. Questions 144 and 145 deal with the ninth commandment. It reveals the depth and spirituality of the law of God and there are bible references for all its statements.
The Catechism shows that the commandment requires “appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever.”
There is a great deal in the ninth commandment and we can only consider part of it, particularly in relation to half-truth. We need to reflect on the painful and difficult matter of what we might call evangelical half truth. Sadly in a crisis evangelicals can often spin their language much like politicians in order to save face. We all want truth and to be associated with it but sometimes we cannot handle the full truth or we think others cannot and so we only emphasise part of it. But as we have seen this is dangerous even when done with the best of intentions.
1. Half Truth Gospel
The Larger Catechism speaks of “concealing the truth” as a breach of the ninth commandment. It is possible to present a gospel which is true in so far as it goes but which is effectively a half truth because it does not tell people the whole truth or the whole of the gospel. If the gospel that is presented fails to tell people the bad news about sin and what it deserves then the good news we offer is only a half truth. It is possible to use the word brokenness as a euphemism for sin but this excludes the reality of rebellion against God and His law. It describes sin in terms of its consequences rather than its true character and is therefore a half truth.
If people are told only that God is a God of love without any mention of his holiness and justice (or vice versa), then are we telling them the whole truth about God? When the message “God loves you” is given as a substitute for the gospel with no real qualification or supplement it gives the impression that God accepts us and approves of all we do just as we are by nature. The real message is that we are all undeserving rebels and free grace can transform anyone no matter what they have done. J I Packer noted how it was possible through omissions “that part of the biblical gospel is now preached as if it were the whole of that gospel; and a half-truth masquerading as the whole truth becomes a complete untruth.”
The Larger Catechism also speaks against “rewarding the wicked according to the work of the righteous.” But is this happening at funerals when the impression is given that those who give no unmistakable evidence of true faith are commended as though they were going to heaven? Perhaps some outwardly commendable aspects of their life are pointed to which are not signs of grace and so the impression is given that these things merit eternal life. In fact we are not obliged to pronounce or hint either way concerning someone’s eternal destiny. When funerals also become celebrations of life without a proper sense of the solemnity of death and eternity are we implicitly presenting a half truth about what death means?
2. Half Truth Gossip
It is easy for all of us to engage in gossiping half truths, indeed it is a rather respectable sin. The Larger Catechism says that this can involve “aggravating smaller faults” in others and “unnecessary discovering of infirmities.” It may even lead to “raising false rumours, receiving and countenancing evil reports, and stopping our ears against just defence”. Sometimes the information is garbled or without substance but it gets passed on.
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A Progress Report on “Christian Nationalism”
Ultimately, evangelism is our only hope. A Christian nation must come from the bottom up (the hearts of a converted people), not from the top down (political legislation). Neither will it come from heavy-weight books. America must be discipled again with the gospel before we can begin to think about being a Christian nation. Jesus commanded us to disciple the nations (and not just a few elect from among the nations), and that includes America. Here is where we must begin.
The debate is hot as I predicted (Christian Nationalism – Dump the Term While We Still Can). Dr. Steven Wolfe has led the way with his book titled The Case for Christian Nationalism. Most critical reviews of his book have been hard-hitting (The Rise of Right-Wing Wokeism by Kevin DeYoung). I do not think the popularity of the book will survive. I hope Dr. Wolfe does.
The phrase Christian Nationalism sounds like a political movement. I suppose this is one reason I do not use the term. I prefer the term Christian Nation which is much more rooted in the Bible. The title “A Case for a Christian Nation” would have been more to my liking.
As I view the landscape of the culture behind the book, and the cultures behind the critical reviews, it appears to me that there are some fundamental issues missing in the whole discussion. Maybe it is my training in mathematics, but from all that I have read, I do not think those on either side are asking the right questions.
Let us deal with two main issues that are missing in this whole discussion.
The Definition of a Nation
Before the rise of modern America, defining a nation was not a difficult task. I think we have made things too complex. Maybe, because we live in America, we have become unable to define a traditional nation. The Bible assumes that we know what a nation is because it commands us to disciple them. Biblically, a nation was defined by four components – language, borders, religion, and common ancestry.
First, In Acts 2:6, on the day of Pentecost, each nation could be identified by a distinct language. Secondly, in Acts 17:26, Paul tells those on Mars Hill that God has determined the “times and boundaries” of the nations.
Thirdly, all nations have a god or a religion that determines their civil laws and culture. As Rushdoony said years ago, the source of law in any nation is the god of that nation. National customs and traditions are often the application of the religion of a particular nation. For example, Christmas is still a national holiday in secular America. In a post-Christian society, I suppose it is a holiday just too good to give up. My wife and I are the only ones on our street that go to church, but nearly everyone has their house decorated for Christmas.
Lastly, the word “nation” is derived from the same word from which we get the word “nativity.” It is the root word for birth. Nations or countries in history, before America was born, were formed from people with common ancestors like the nation of Edom, the nation of Ammon, or the nation of Moab; or from a common region of people who shared common traits, like the land of the giants (Anakim). In the time of Christ, Rome was an empire, but Israel was a nation. The recent world wars were fought by nations mostly defined by these four markers, perhaps except for America. Sadly, the mere historical recognition of this attribute today harbors the risk being called a racist.
Although originally the United States consisted of white Europeans, we have decided that we can dispense with the ancestor marker and create a land mixed with different ethnicities and nationalities. This is often justified by an appeal to the universality of the gospel. The universality of the gospel may be ideal for the church community, but in my opinion, the universality of the gospel cannot hold together a multi-ethic nation unless that nation is first a Christian nation.
America is still an experiment in process, and the last chapter of our history has yet to be written. We are becoming an Empire that holds subservient nations (ethnic groups) together by the force of law. Today, we define our nation by an idea (democracy will keep us together) rather than by the four attributes previously mentioned. Whether we can defy these four historical makers, we will see. Right now, with the rise of CRT, BLM, Wokism, and open borders, our future looks dim.
Was America Ever Christian?
To answer this question, we must go back and define some concepts (my mathematics background again). There are three markers in the United States that could be used to consider whether we were ever a Christian nation. I call them social, command, and legal.
First, socially America was indeed a Christian nation at her beginnings. Christian values permeated our people and our institutions. This is generally considered beyond debate. We do not need a new book pleading for something we want to be (a Christian nation), when we have plenty of history of what we once were (a Christian nation).
I remember not long ago when marriage was only between a man and a woman, abortion was illegal, and locally owned businesses were closed on Sunday and Wednesday evenings (for church prayer meetings). Church steeples still cover the landscape of our nation. These were a just a few of the many attributes that made us a Christian nation. Thus, from a social perspective America was originally a Christian nation. With the rise of Neo-Marxism coming out of our universities and the decline of the church, the Christian social fabric of our nation is dying.
Secondly, I use the word command to describe the structure of the American governmental system. Most state constitutions originally had a religious test in order to hold office which included oaths to the Triune God or to the Bible. When America was defined as a confederation of states with civil power posited in those states, America was a Christian nation.
The States were the loci of power. The States could command their people in accordance with their own constitutions and Christian principles. It is interesting to note that the State of Tennessee today codifies in its Constitution that marriage can only be between a man and a woman. However, in essence, this is null and void because state constitutions are basically irrelevant in the present system of civil government where the power of command is now lodged at the federal level.
As a result of the Civil War, the pivot point of the command component shifted from the States to Washington, D.C. With this shift, America ceased to be a Christian Nation. Thus, if we use the command component as a baseline, and the fact that at one time America consisted of nation-states, we can conclude that America was originally a Christian nation. With this change in the command component, we are no longer a Christian nation.
Thirdly, from a legal perspective, since the loci of command has shifted to the federal government, the United States Constitution is now the dominant legal document. It is the final reference point for all legal matters, as it is interpreted by the Supreme Court. Originally, from a legal perspective, America as a confederation of states was a Christian nation. Not so now.
It is my view that the United States Constitution was never a Christian document. We must realize that our founding forefathers had clay feet just like us. I believe George Washington (who presided over the Constitutional Convention) was a Christian man, but I think his commitment to the Masonic Lodge (with its unitarian god) was greater than his commitment to the Church. Ben Franklin, a prominent presence at the Convention, was a deist in addition to being a Mason.
James Madison (not a Mason) studied under Rev. John Witherspoon at what is now Princeton University, but he graduated with a commitment to the perspective of Scottish Realism and Natural Law (learned from Witherspoon). Religion was good for civil order, but Christian denominations served America best by fighting with each other. In his mind, this would keep them from establishing a national church.
Christianity so permeated society in early America that our founders could not foresee what would be happening in a little over 200 years. In predicting the long-term consequences of present actions, we all have our blind spots.
I believe this decision to become legally a secular nation on the federal level during the Constitution Convention was deliberate. There was a real disconnect between the lawyers at the Convention and the clergy in their pulpits. There was no reference to the Triune God of the Bible or his law in the Constitution. No religious test was allowed on the national level as it was required on the state level in most states.
Luther Martin, a delegate to the Philadelphia Constitutional Convention from the State of Maryland, said of the debate on this issue:
“The part of the system, which provides that no religious tests shall ever be required as a qualification to any office or public trust under the United States, was adopted by a great majority of the Convention, and without much debate. However, there were some members so unfashionable (like Mr. Martin) as to think that a belief of the existence of a Deity, and of a state of future rewards and punishments, would be welcome security for the good conduct of our rulers, and that in a Christian country, it would be at least decent to hold out some distinction between the professors of Christianity and downright infidelity or paganism.”
Some argue that a religious test was not needed because the Constitution was intended as a procedural manual only (Rushdoony). Others argue that since the states had religious tests then none was needed in the U. S. Constitution (DeMar). Some, like myself, reject both these arguments. I think those who authored the Constitution knew exactly what they were doing. They were creating a secular national government based on what they conceived as Natural Law. Thus, welcome to modern America, the product of a secular United States Constitution.
A religious test in the United States Constitution would have made America legally a Christian nation on a national level, but our forefathers chose a different structure. With the rise of power in the hands of the federal government supplanting the state governments, America legally forfeited its status as a Christian nation. Legally, the God of the Bible no longer exists, and if he does exist, he is no longer relevant.
One Christian clergyman saw it all very clearly in his own day. In 1788 the Rev. Henry Abbot was a member of the North Carolina State Convention which was called to ratify the proposed United States Constitution. Representing his constituents, he spoke to the body of delegates and prophetically said:
“The exclusion of religious tests is by many thought dangerous and impolitic. They suppose that if there is no religious test required, pagans, deists, and Mahometans might obtain offices among us, and that the senators and representatives might all be pagans.”
His constituents saw the issues very clearly. Prophets indeed! The United States Congress in our own time has members who are homosexuals, transgenders, and Muslims. They are voting on laws to regulate Christian thought and action. Since there is no religious test, the concept of positive law (the law is what I say it is) has replaced biblical law in both judicial and legislative processes. This does not bode well for our nation.
Conclusion
Foundational definitions matter. This is what is missing in the current discussion on topics like Christian Nationalism. One thing is for certain, from what I call the social, command, and legal perspectives, America is no longer a Christian nation. The alarm is now being heard very clearly. Christians are dealing with grief, and are scrambling to do something about it. Some like Dr. Wolfe are writing books. Some, reluctantly, are adopting his terms. Others are attacking the writers of such books without offering foundational definitions.
Yes, ultimately, evangelism is our only hope. A Christian nation must come from the bottom up (the hearts of a converted people), not from the top down (political legislation). Neither will it come from heavy-weight books. America must be discipled again with the gospel before we can begin to think about being a Christian nation. Jesus commanded us to disciple the nations (and not just a few elect from among the nations), and that includes America. Here is where we must begin.
Larry E. Ball is a retired minister in the Presbyterian Church in America and is now a CPA. He lives in Kingsport, Tenn.Related Posts:
