Exiles as Missionaries

Overview of Lesson 5: Exiles as Missionaries

This week I have inserted an extra post so I am writing this on the fly. You may have to come back to dip into it. I will update throughout the week. God Bless.

Karakia Timatanga | Opening Prayer

He hōnore, he korōria ki te atua
All honour and glory to our maker

He maungārongo ki te whenua
Let there be peace and tranquillity on earth

He whakaaro pai ki ngā tangata katoa
Goodwill to mankind
Āmine.                                  
Amen

(Commentary on: Sabbath School Org. Lesson 5)

Saturday | Sabbath | Hātarei

Memory Text: He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed (Dan 7:14).

It reminds me that I have a place in this kingdom because of the Son of Man who came to save the lost (Mt 18:11). The NIV treats this as an insertion. I don’t mind if some scribe or other put it in, if that was the case because it’s an inspired insertion. Jesus came as the parable that follows in Mt 18 to save the lost – that’s you and me. Rom 3:10 reminds us that we are all in the same lost situation without the Son of Man. The greatest missionary in the book of Daniel is the Son of Man who is responsible for saving Daniel and his friends. Consider how many times this happens in the book of Daniel. One of the most notable missionary activities of the Son of Man is his rescue on the plains of Dura in chapter where He appears in the fiery furnace.

The book of Daniel is one of the most fascinating books in the Old Testament. The memory verse that has been selected is a great reminder of our future inheritance as Christians. A verse that I particularly like in Daniel has a similar sentiment: 

Dan 7:18  But the saints of the Most High will receive the kingdom and will possess it forever—yes, for ever and ever.' 

Sunday | Rātapu
The Exile

Daniel 1:1-2 is the fulfilment of the prophecy in Isaiah 39:5-7 and reminds us that God is in control even when we are not.

Daniel’s career and witness are spectacular but they come at a cost. Daniel is a displaced captive who is effectively forced to work for Nebuchadnezzar. It is not Daniel’s will but Gods. Furthermore we are told in the New King James Version that Daniel was responsible to Ashpenaz (Dan 1:3) the master of the king’s eunuchs. There is a high probability that Daniel was made a eunuch. No normal person would want this to happen. Daniel has the same two options we have today. We can go with the flow or resolutely follow God. Going with the flow may cause less anxiety at times but the end result takes us away from God.

Jesus lays the case before us in Luke 14:28-33. I’m not sure how many of us have really considered the cost of being a disciple. The rich young ruler did, and by walking away from Christ he in this respect showed a level of honesty that sometimes we lack as Christians (Mark 10:17-27; Luke 18:18-25.)

I wish in some respects the lesson had not referred to our institutions. They can vary in their witness, they are not always run by or manned by believers and some of the things that occur in them are not related to benefitting those most in need. For example, what justification is adequate for cosmetic surgery? Not that I am against cosmetic surgery but should this be done in an Adventist institution? Some of these things need to be examined more closely but the church lacks the organisational mechanisms to regulate some of its activities because of the way it is structured. Compromise can occur through lack of good monitoring and accountability processes.

Monday | Rāhina 
Witnesses (Daniel 2-5)

These chapters are great stories and are important for us today (Rom 15:4). Sometimes we are inclined to look at the individual witness, in this case Daniel and admire their character. This is right and fair but what also needs to be considered is the context from what he emerges. Daniel is a product of a royal family and has been taught a knowledge of God through family and culture. Daniel is also supported by a small community of fellow believers who nurture his faith and belief. The encouragement and support of fellow believers can not be under-estimated. It is more likely that Christians like Daniel will emerge under these conditions.

These chapters also highlight another aspect – the growth and also conversion of Nebuchadnezzar to the worship of Daniel’s God. This takes place over a number of years because of the consistency of not only Daniel but also because of his friends. Nebuchadnezzar’s belief from the text is also known about but not shared by his grandson, Belshazzar.

Tuesday | Rātū 
Daniel in Persia

Daniel was fortunate to serve under two great kings, Nebuchadnezzar and Darius. Both kings had their flaws but they were honest in their appraisal of Daniel and recognised the qualities in his character. How Daniel managed to survive transition from one regime to another is remarkable. Somehow, most likely through Daniel these kings became aware of a kingdom that was beyond their own. I suspect that these kings were able to retain Daniel because in serving God’s kingdom, Daniel’s political aspirations were non-threatening.

Daniel very early had decided to live a life in service of God. It was this ongoing and consistent attitude that enabled him to put his own life in perspective. Through a clear grasp of the eternal he was able to maintain his integrity and face the ordeal of having to make career and life ending choices. Daniel’s life reminds us of the verses in Revelation (2:10) Be faithful, even to the point of death, and I will give you the crown of life. And (12:11) … they did not love their lives so much as to shrink from death.

Modern Persia (Iraq and Iran), today is still a high risk area to live as a believer but complacency and affluence in the west has its own risks to faith.

Wednesday  | Rāapa
Daniel and God’s Eternal Kingdom

The book of Daniel reminds us that ultimately God does control the nations despite apparent evidence to the contrary. This is encouraging to know when we are concerned about poor governance by leaders. Daniel chapter 1 explicitly tells us that God is responsible for the overthrow of Judah (v.2) and for the changes in Babylon (Dan 5:18; 26-28). In Mt. 24:14 Jesus tells us that the end won’t come until the gospel has been preached in all the world. You can’t argue with that. However, Christians, maybe Adventists in particular have taken this to mean that “We will finish the work”, believing that we are in control, sometimes overestimating our role and underestimating God’s sovereignty, patience and immaculate timing. Jesus first advent was all about precision and fulfilment. I expect his second advent will be no different. Although Israel did not enter the promised land directly because of their own unbelief there were other factors in play as well. Gen 15:16 might give us just another insight into why God’s kingdom has not finally been ushered in. In the mean-time as we wait, somewhat impatiently let us remember to be faithful.

Thursday | Rāpare

More Exiles as Missionaries

Being an exile can be very complicated. In one sense, we as Christians are all exiles, every day we negotiate complex situations fraught with ethical and moral tensions. Esther and Daniel illustrate this situation well. Esther is an interesting story; the book’s inclusion in the bible suggests that God’s attention to salvation also encompasses the here and now and that being a missionary can sometimes be a revelation in itself. The social situation Esther found herself in was culturally complicated and compromising; it leaves a lot of questions unanswered.

Some of the early missionaries to Aotearoa -New Zealand were great men and women of God; others less so. The legacy of missionaries to New Zealand is mixed. One of the greatest legacies by the early missionaries is the Treaty of Waitangi (Newman, 2010). It forms the basis now for indigenous justice, hope and reconciliation with ‘Christian’ colonisers who did not in the main adhere to the principles they espoused.

Closing Prayer - Karakia Whakamutunga

2 Corinthians 13:14 (NIV)

May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.

Kia tau ki a tātou katoa te atawhai o tō tātou Ariki, a Ihu Karaiti me te aroha o te Atua, me te whiwhingatahitanga ki te wairua tapu, ake, ake, ake, āmine.

References

Newman, K. (2010). Bible & Treaty: Missionaries among the Maori- A new perspective. Auckland, New Zealand: Penguin Books (NZ).

Schantz, B. & Thompson, S. (2015). Biblical Missionaries. Adult Sabbath School Quarterly 3Q. 2015. Silver Spring: MD: Pacific Press.


Additional Resource

Radio New Zealand interview with Keith Newman:
Missionaries among the Maoris

The Jonah Saga

Lesson 4: The Jonah Saga Commentary

Karakia Timatanga | Opening Prayer

He hōnore, he korōria ki te atua
All honour and glory to our maker

He maungārongo ki te whenua
Let there be peace and tranquillity on earth

He whakaaro pai ki ngā tangata katoa
Goodwill to mankind
Āmine.                                  
Amen

(The lesson: Sabbath School Org. Lesson 4)

Background

2 Kings 14:23-27  Jeroboam son of Jehoash became king of Israel in the fifteenth year of Amaziah's rule in Judah. Jeroboam ruled forty-one years from Samaria. 24  He disobeyed the LORD by following the evil example of Jeroboam son of Nebat, who had caused the Israelites to sin. 25  Jeroboam extended the boundaries of Israel from Lebo-Hamath in the north to the Dead Sea in the south, just as the LORD had promised his servant Jonah son of Amittai, who was a prophet from Gath-Hepher. 26  The LORD helped Jeroboam do this because he had seen how terribly the Israelites were suffering, whether slave or free, and no one was left to help them. 27  And since the LORD had promised that he would not let Israel be completely destroyed, he helped Jeroboam rescue them.

The Assyrian Empire was a world empire for about 300 years. Jonah was written 50 years before Israel’s last prophet Hosea, just prior to Israel being dispersed by the Assyrians. Nearly 100 years later, just after the prophet Nahum, Assyria finally falls.

The town Jonah came from was in Galilee just slightly north of Nazareth. The first two chapters of Jonah deal with Jonah’s deliverance the next two chapter’s deal with Nineveh’s deliverance. Jonah is arguably the most successful prophet in history. Jonah’s name in Hebrew means dove. (Hos. 7:11-12)

Shalmaneser IV is possibly the king of Assyria at the time of Jonah, alternatively Adad-Nirari. According to Halley (1965), there was a period of Assyrian history coinciding with about this time period when the Assyrian conquests went into abeyance. Jonah’s mission to Nineveh was more than likely not only to save the Ninevites but Israel itself. The book of Jonah shows that God’s concern extends beyond Israel to the whole world.

The ruins of Nineveh are found today in northern Iraq near the city of Mosul. Greater Nineveh was a complex of suburbs. There is a mound in the remains of Nineveh called the Yunas Mound (Nebi Yunas - the prophet Jonah), the Tomb of Jonah. It is considered sacred and has not been excavated. This may indicate that Jonah did not return to Israel after his preaching. It was about forty days walk to his home. Perhaps he was afraid of returning to home.

According to news reports (Marie 2014, Nick 2014) the tomb was razed in 2014 by Isis. Interestingly Assyrians as a people today align themselves as Christians claiming they were evangelised by that wonderful doubter St. Thomas (Wikipedia).

Five greats occur in the book of Jonah: the great refusal, the great city, the great fish, a great jealousy, great salvation (of a great God).

God may well have prepared the Ninevites though natural events recorded in Assyrian history i.e. 763 BC -total eclipse of the sun, plagues in 765 and 759 BC.

The significance of the book of Jonah is that Jesus testified to its veracity three times (Mt. 12:39-41; 16:4; Lk 11:29-32) and even used it in reference to His own death and bodily resurrection. These statements of Jesus will lead the believer to accept this story as more than fiction or allegory. Jesus ties his own experience beneath the sea to his own.He also said that on the Day of Judgment these Assyrians would pass condemnation on the people of His time; their attitude would condemn the lack of faith amongst God’s own people. Early Christian paintings in the catacombs portray Jonah as an emblem of resurrection.

The book of Jonah is read by Jewish people on the day of Atonement.

Jonah is very much like the older brother in the story of the prodigal son. (Luke 15)

Jonah	Secondary References	Comment
1:1	Jn 1:14	The word of the Lord comes to Jonah (as to others with a prophetic calling) - implied here is that the prophet will obey
1:2	Genesis 10:11 Genesis 6:5; 18:20 Nahum 3:1	The phrase “Arise” is a call to action - get up and get going. Nineveh was indeed a Great City, originally built by Nimrod. There is evidence to suggest that it was certainly one of the biggest cities in its day, being bigger even than Babylon. It is likely that Jonah is being sent to the wider region of Nineveh i.e. greater Nineveh. Nineveh is described by Nahum as a bloody city. One of the main god’s of Assyria was Ashur the god of war. God had noticed Nineveh’s wickedness or calamity, (just as He had noticed Sodom and Gomorrah and those who lived before the flood) and Jonah is told not to hold back. God told Jonah to preach Nineveh a message of doom and judgment, a message of threat. Their wickedness has reached a level which God can no longer accept. God sent his son Jesus to this wicked planet. Why did God send Jonah to Nineveh when He knew what Nineveh would do to Israel? Why did God send Jesus?
1:3	Jonah 4:2 Gen 4:16 Psalm 139:7, 9, 10	Jonah did not want to obey God. It was not the task that made him flee from God’s presence (Israel) to Tarshish (Tartessus in Spain near Gibraltar), rather it was his understanding of God’s kindness. He resented the possibility that people outside of the covenant may receive God’s favour. (There may have been an element of fear but it is more likely that Jonah was either at best a patriot and at worst a racist!) Jonah was being called by God to prolong the life of an enemy nation which was already in the process of exterminating his own nation. Throughout history most people have tried to run away from the presence of God. We run because we are afraid of the responsibilities He might place on us or because we want to put aside the restraints of His law. This was the experience of Cain. However, when all is said and done the only place we are really able to flee from God, as Jonah found out is in our imaginations. There is always a price to pay when we like Jonah, block ourselves from the presence of God. Obeying God in the first instance saves us and all those around us a whole lot of grief. It is from Joppa that Peter receives the vision to take the gospel to the gentiles. Jonah 800 years earlier leaves from Joppa determined not to take the message of salvation to the gentiles. Is there something that you know God wants from you that you haven’t done?
1:4	Mark 4 Psalm 107:23-30 Psalm 135:5-7	The storm is sent by God. There are some times when we foolishly think that we can escape the presence of God. In a moment the Lord can change circumstances that will make our intentions altogether meaningless. In Mark the disciples also are afraid the ship is about to break up. There is a real danger.
1:5	1Kings 18:26	In a scene reminiscent of Elijah and the prophets of Baal the heathen gods do not respond to prayer. The sailors did everything they could to help answer their prayers by lightening the boat. The sailors like the disciples become afraid. The heathen initiate the prayer before Jonah but Jonah like Jesus is fast asleep in the bottom of the boat. (You could not describe Jonah’s sleep as the sleep of faith, more likely a spiritual torpor similar to the disciples in Gethsemane - it is possible Jonah was snoring.) There is nothing like imminent danger to bring about prayer.
1:6	Ps. 107:28 2 Sa. 12:22 Amos 5:15 Jon 3:9	There is an accusation by the captain which is echoed by the disciples “Don’t you care that we perish?” The captain also has an attitude similar to King David, that epitomises not giving up hope in difficult circumstances, and praying until the final answer is clearly given. You can never be sure of what God will finally allow to happen but in the long view it will be in your best interest. This is also the attitude of the Ninevite king.
1:8`		After the lot has been cast and guilt has been apportioned, people want answers because our accountability extends from God to our fellow man. When we are dealing with others who we are, where we are from, who we represent and what we have done matters. There is a possibility that everyone is about to die and Jonah is asked to give his pepeha. Why is this important? It is important because as a matter of integrity God also wants others to know who we are.
1:9	Isa. 42:5 Rev. 10:6 Rev 14:7 Ps 95:5; Ps 146:6 Ezra 1:2; Neh 1:4; Dan 2:18: Neh 9:6	God here is described as Creator. He is in charge of sea and land and because he made it, God owns the sea. The Lord God of Heaven is an expression which denotes superiority; certainly in the way it is used by Cyrus. This God is one that should be feared. God rules from heaven. He alone is God, and as Creator of heaven, the earth and the sea and is incomparable. The Phoenician sailors would have been familiar with the expression “Lord of Heaven” to them Baal Shamem.
1:10		The sailors are frightened of God.
1:12		Jonah recognising His rebellion against God. He confesses what he has done and is willing to suffer the consequence. Jonah demonstrates ample courage here.
1:13		The sailors try to save Jonah by their own efforts. Often when we try to work things out the situation deteriorates until there is no possible solution other than one provided by God. We are unable to save anyone by our own efforts either. Why did the sailors call Jonah an "innocent man?" Do you think Jonah was innocent? Did Jonah think he was innocent?
1:14		This is a turning point in the story. We now have the heathen who shortly before were praying to their own Gods praying to Jehovah. These men are praying because they do not want to be held responsible for following Jonah’s advice which will lead to his death. This prayer must have been similar to the prayer of Abraham. It is in sharp contrast to the wickedness of the people who want Jesus crucified and cry “His blood be upon us...”
1:15		The sea calming down is an indication to the sailors that they were right in their response to Jonah.
1:16		The response of the sailors to worship God. Their worship comes about because they are afraid. The call to worship in Revelation is “Fear God ...” Jesus also said not to fear man but to fear Him who can destroy both body and soul. Crises bring about fear and if it leads to worship of the true God this is a good thing. What we don’t recognise always is that our world is in a constant state of crisis because of sin.
1:17		The ‘great fish’ appears to complete the task that God has appointed for it. It could be said that the fish is more obedient than Jonah. This is Divine comedy. In cuneiform the symbol for Nineveh may have been represented by a ‘a fish within a house’. The Semitic word for Nineveh in itself, sounds something like "abode of the fish". Jesus said that Jonah was a sign to the Ninevites Lk 11:30. The sign must have been recognised as genuine and have carried enough spiritual meaning and importance to the Ninevites to have given Jonah’s preaching credibility. It was the resurrection that gave impact to the preaching of the disciples. What does God control in this story?
2:1		There is no place in this world that you can not pray. The prayer which follows (Jonah 2:2-9) is not a petition for deliverance, but thanksgiving and praise for deliverance already received.
2:2		Jonah’s prayer is a prayer of thanksgiving recalling his desperation. He was at the end of his resources. Sometimes it takes a terrible experience to open our heart up to the Lord, to realize that He is our only hope, our only salvation.
2:3		Jonah here does not blame the sailors for him being cast into the sea. He attributes the entire event to the will of God. He describes the waves as Your waves i.e. the waves (and nature are God’s). It is quite likely that the disciples would have considered the waves that Jesus stilled as God’s waves.
2:9		What promise is Jonah referring to here? Could he be referring here to his calling as a prophet? (By running from God was Jonah turning his back on his prophetic calling.) If this is the case what are the implications for us?
2:10		It is a miracle that Jonah is thrown on to dry land. The verse says that God commanded the fish, perhaps the fish was reluctant to let its meal go. 1     What are the similarities between the Ninevites and Jonah? 2     What hope does Jonah's experience give to the Ninevites? (That God will show mercy to them like He showed mercy to Jonah.)
		Jonah came from a country that was hostile to the Assyrians. Jonah’s attitude and message were hostile to Assyria. Why was Jonah’s message received as being credible? Perhaps like the resurrection there were witnesses.
	Luke 11:30	The New Testament calls Jonah a sign. Jesus refers to himself as being the equivalent sign.
3:1		God calls Jonah to do His bidding a second time. He is born again and is called from his watery grave.
3:4		The people respond to the message immediately.
3:5		This verse highlights the fact that the citizens believed God. It was not just Jonah they believed. They believed that God was behind Jonah's message.
		King of Assyria: fasting and sackcloth, prayer, giving up evil, and relying on God for mercy. Is this pretty much the gospel in a nutshell? It sounds pretty good to me. Repent, call on God, walk in God's ways and rely on God's mercy.
3:7		Nineveh’s monarch acknowledges that God is not obliged to forgive.
3:8		The Ninevites are explicitly told to repent of their violence. Violence was a trigger for the flood.
3:9		The Assyrian interpretation of the deadline - perhaps it is a sign of the opportunity to repent and avoid destruction
3:10	Amos 7:3	Sackcloth was probably made from scratchy goat hair. These were outward symbols of submission and contrition. See 1 Kings 21:27 While you cannot change a person's heart from the outside, you certainly can influence behaviour and attitudes by national standards. A nation which passes and enforces laws which promote right living has a positive influence on its citizens. God repents.
4:1		The success of Jonah’s preaching is beyond that of any other prophet and yet he becomes angry. He is pleased that God has saved him but angry that God has saved the Ninevites. Jonah has no compassion in his heart for the Ninevites.
4:3	1 King 19:4	It seems that the effort of Jonah’s mission like Elijah was too much.
4:4		God questions Jonah’s right to be angry because it is undermines the assumption that God only wants to save a certain group of people.
4:6		God appoints a plant to grow.
4:8		Jonah wants to die again. He feels sorry for himself
4:11		God’s mercy is here contrasted with that of his prophets and it is far greater. Jonah would like to see God’s divine attributes of justice and mercy operating to suit his own convenience; mercy for himself and his group while judgement on his enemies. In this story God’s prophet, representing the people of Israel is not shown in a good light at all, while Israel’s enemy Assyria takes the credit. God’s reason for not wanting to bring destruction on Nineveh is reminiscent of Jesus request to forgive his enemies because they do not know what they are doing. The people do not know their right from their left. God is concerned about the people. One translation talks about children. God is also concerned about the animals. Yes God loves animals also!

Points for Christians to consider and practise

1. What is the calling on your life?
2. What responsibilities in your life have you fled from?
3. In what ways has God been the God of second chances to you?
4. How do you treat people from other ethnicities in words and actions?
5. Do you treat animals with the kindness of God?

Closing Prayer - Karakia Whakamutunga

2 Corinthians 13:14 (NIV)

May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.

Kia tau ki a tātou katoa te atawhai o tō tātou Ariki, a Ihu Karaiti me te aroha o te Atua, me te whiwhingatahitanga ki te wairua tapu, ake, ake, ake, āmine.

References

Halley, H. (1965). Halley’s Bible handbook. (24^th ed.) Grand Rapids Michigan: Zondervan Publishing House.

Marie, B. (2014, July 17). Biblical prophet Jonah’s grave dug up by ISIS members; Christians in Iraq could be eradicated as violence grows. Christian Today. Retrieved from http://www.christiantoday.com/article/biblical.prophet.jonahs.grave.isis.members.christians.iraq.eradicated.violence.grows.video/38916.htm

Nicks, D. (2014, July 25). Islamist militants raze ancient shrine in Mosul. Time. Retrieved from http://time.com/3033678/iraq-isis-jonah-tomb-mosul/?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+time%2Fworld+%28TIME%3A+Top+World+Stories%29

Wikipedia. (n.d.). Assyrian people. Wikipedia.   Retrieved July 17, 2015 from: https://en.wikipedia.org/wiki/Assyrian_people