John the Baptist's doubts

When John the Baptist was in prison, he begins to have some doubts about the identity of Jesus.  We read John ... "calling two of his disciples to him, sent them to Jesus, saying, 'Are You the Coming One, or do we look for another?'" Luke 7:19  

It can be said that even the prophet John the Baptist had doubts.  Why this uncertainty, when his divine mission was certain, and God gave evidence that Jesus was His son?  John being in prison could have been part of the reason, because difficulty can cause one to have doubt. 

It could be that the course of Jesus' ministry led to some uncertainty, if John had limited understanding of the course Jesus' ministry would take.  

The fact John asked this of Jesus shows that he believed Jesus was sent from God, and John would trust his response, even if he wasn't the anticipated "Christ," because obviously God was with Jesus.  

It may be that he was familiar with a teaching that there would be two messiahs, and maybe in light of the course that Jesus' ministry was taking, he might have wondered if that two-messiah-view had some validity to it.  The two-messiah-view is the view that there would be a suffering messiah, being "Messiah Ben Joseph," and a conquering messiah, "Messiah Ben David."   We can't know if that added to John's uncertainty or not.   Difficulty in life can cause us to sometimes question things of which we were once convinced.

John needed reassurance that Jesus was the Christ.  Jesus' response was not one of rebuke, and Jesus had nothing critical to say about John. Jesus gave demonstration through miracles to John's disciples that he was The Christ.  There is something to learn from this about doubt and asking God for reassurance.

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Then the disciples of John reported to him concerning all these things.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"

When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'" And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight. Jesus answered and said to them, "Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me." 

When the messengers of John had departed, He began to speak to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind?  But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet.  This is he of whom it is written: 'Behold, I send My messenger before Your face, who will prepare Your way before You.'  For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he." Luke 7:18-28

Israel as a people and a Nation

My beliefs about the people and nation of Israel are informed by what I understand the Bible has to say about them.  That understanding is according to a futurist perspective, being God will restore them as a people and nation in the land promised to Abraham after the second coming of Christ.  Apart from that perspective, I would hope that I would want the same degree of justice and what's right for them as a people and geographical nation as any other.  

Understanding a uniqueness about the Jewish people from a biblical perspective, I still know and believe that when it comes to what the Bible says about eternal life, they are saved in the same manner as we who are not by nature Jews ("...we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they." Acts 15:11).  

Their situation as a nation and people in the land since the first century is due to the rejection of Jesus as the Christ.  Jesus revealed this:  "For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side,  and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation." Luke 19:43-44.  Their restoration as a people and nation in the land in peace and safety will come in the future, when Christ comes again, and a large number of Jews will see and believe in him:   "And so all Israel will be saved, as it is written: 'The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; for this is My covenant with them, when I take away their sins.'" Romans 11:26-27 

At present, there will be conflict between Jews and mostly Muslims-led people over the land and their right to exist there.  It's part of the consequences of Israel's rejection of Jesus as the Christ.  Their presence in the land seems necessary for certain prophecy to be fulfilled.  Even the conflict may play a role in the fulfillment of prophecy. 

Some anti-Zionist Jews believe the present State of Israel is illegitimate, because the coming of the Christ will establish them in the land.  Actually, that is true, but even they don't yet believe Jesus is the Christ.  If they did, they would be joined to other Christians as part of the Church.  However, even though Israel as a nation is presently illegitimate from a prophetic understanding, it doesn't mean they shouldn't have a presence in the land as a nation.  But how can that be accomplished in light of the surrounding opposition, and knowing there will always be a conflict until Christ returns?  That's the complicated part.  

Can the Christian take the view that Israel should have the right to exist as a nation in the land they were driven from, ultimately because they rejected Jesus as the Christ?  Can the Christian agree with some kind of 2 State solution that recognizes both a Jewish State and a Palestinian State?  Could it be the 2 State solution in which there would be a Palestinian State consisting of Gaza and the West Bank?  Could the Christian agree and support this, knowing it is only a temporary solution, in light of prophecy, and not be guilty of the accusation of Joel 3:2, "And I will enter into judgment with them [the nations] there on account of My people, my heritage Israel, whom they have scattered among the nations; They have also divided up My land."  

As a biblicist and futurist, I know whatever agreement that can be reached is only temporary.  I don't want to be guilty of Joel 3:2 in going along with dividing up the land, but I can go along with Israel having a nation in the land, and if that requires a 2 State solution, then so be it. It's only temporary, and it may be the means of fulfilling prophecy that leads up to the time of the end.  Israel does exist as a nation now.  

There was no established nation in that land prior to 1948, and even though there were more non-Jews in the land in the centuries prior to Israel's Statehood, the Jewish people took that step and have established a nation. Though many don't want them there, they are there, and a 2 State solution may be the best solution until the time of the end when all things will be fulfilled, prophetically, concerning them as a people and nation.

I believe God still has a plan and purpose for them as a people:

"I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved, as it is written: "The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; For this is My covenant with them, When I take away their sins." Concerning the gospel, they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable."
Romans 11:25-29

The theologian Charles Hodge wrote concerning the "all Israel" being "saved": "Israel here must mean the Jewish people, and 'all Israel' the whole nation. The Jews, as a people, are now rejected; as a people they are to be restored. As their rejection, although national, did not include the rejection of every individual, so their restoration though national, need not include the salvation of every Jew. All Israel does not mean all the true people of God, as Augustin, Calvin, and others explain it; nor all the elect Jews -- i.e., all that part of the nation which constitute "the remnant according to the election of grace" --but the whole nation, as a nation. (Charles Hodge on Romans 11:26, Romans Commentary)

Parable of the Talents

In understanding the parable of the talents (Matthew 25.14-30), it might be that the designation "servant" includes anyone who makes claim to God, especially the Jew, or it could be that the servant-master relationship is analogous to the creature-Creator relationship.

I believe the following saying, as it is used elsewhere, is instructive in understanding the parable: the one who does not have, even what he does have shall be taken away. (Mat 25.29) These words appear in Mat 13.12. Jesus says this in response as to why he spoke in parables to the multitudes, predominately Jewish. The parables were a judgment on them. He also said these words in Luke 19.26 in connection with the parable of the 10 minas. This parable has similarities to the Talent parable, yet with some extra details such as the master of the slaves being hated by his citizens. I believe this must be a reference to the Jewish nation, and the slave must be a reference more to the individual and his responsibility to the master's entrustment. 

It seems to me that the talents and minas represent something more than just something entrusted, but that which should be desired or grasped, like the revelation of God--especially the gospel of the kingdom. The Jewish people were entrusted with this revelation, and so in a sense, they had something, but not all of them properly desired or grasped it, and so in a sense, these didn't have it. Those who had grasped it could be said to have, and to them was given more. Those Jews who believed in Christ, who were unlike the multitudes who came to hear Jesus, were not under the judgment as Jesus explained in Mat 13. Those who believed were granted to know the mysteries of the kingdom of heaven, ... for to whoever has, to him more shall be given, and he will have abundance. (Mat 13.11-12) But those who had hard hearts to the revelation, who did not desire or grasp the truth, it was "not granted" to know the mysteries of the kingdom. They did not have it in that they did not desire it or grasp it. They were privileged to hear, but because they were not ready or hungry to receive it, the understanding would not be given them (from the one who does not have, even what he has will be taken away). It would be given to the one who was receptive. 

Maybe the parable of the Sower would somewhat explain the process: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved. Luke 8.11-12 One could also consider what Jesus said to Martha about Mary: Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her. Luke 10.41-42

Paul's Thorn in the Flesh

 And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. 2 Corinthians 12:7

There's uncertainty as to what Paul's "thorn in the flesh" was, but I tend to agree with the view that it was a physical weakness.  Paul pleaded with God to remove it--3 times he pleaded, and God would not remove it.    He called it a "messenger of Satan to buffet" him, "lest he be exalted above measure," but he also called it an "infirmity" or "weakness" (both words translate the same Greek word in the New Testament).   God said, "His strength is made perfect in weakness."  The reference to a "messenger of Satan" may lead one to conclude it was some form of persecution, but Satan can use a health problem to cause affliction--as he did with Job, whose body was covered with painful boils (Job 2;7).  I believe the thorn was something physical nature, a health related issue, because Paul identified it as an infirmity, which he distinguishes from persecutions: I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong. 2 Corinthians 12:10 There is reason to think that Paul had a problem with his eyes:  You know that because of physical infirmity I preached the gospel to you at the first.  And my trial which was in my flesh you did not despise or reject, but you received me as an angel of God, even as Christ Jesus. ... I bear you witness that, if possible, you would have plucked out your own eyes and given them to me.  Galatians 4:13-15   It is through physical weakness that God can have a greater witness, because of the character of the one who suffers.  There can be a greater witness in the truth spoken and lived out when one is physical weak or handicapped.  We can pray for healing, especially if it is a life-threatening issue, or if it involves pain that makes life unbearable, but I tend to believe that in many, if not most cases, healing does not come, but we can receive grace to respond to our weakness in a God-honoring way.  As the Lord said to Paul: My grace is sufficient for you, for My strength is made perfect in weakness.  And Paul responded: Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me...For when I am weak, then I am strong. 2 Corinthians 12:9-10