Isaiah’s “Cyrus”

“Cyrus” is Elamite for “shepherd” (cp Isa 44:28). His orig name was Agrodates. But Jesus said, “I am the good shepherd… all that came before me were thieves” (Joh 10:11,8), incl Cyrus!

Use of name of “Cyrus”: How?

(1) Misguided rabbinical comment which has crept into text;

(2) Misreading of Heb for “God’s workman”, suggested by JWT;

(3) Deliberately inserted by Jews (ie political Zionists) to influence the real Cyrus into helping them back to their homeland [In just this way, Josephus unscrupulously sought to influence the Roman Vespasian — by his own admission; other Jews similarly attempted to influence Gentile rulers — see WIsa 396,397];

…and/or…

(4) “To Cyrus”, by slight change = “to the heir, my shepherd” (WIsa 396).

All the prophecies of Isa 40-66 are built on Hezekiah and his times. The sudden insertion of one small section about Cyrus would be completely out of character and away from the main purpose of this part of the book: to use Hezekiah in order to foreshadow the Messiah.

All through Isa 40-53 “my servant” is another title for “Jacob-Israel” (eg, Isa 41:8; 44:1,2; 48:20; 49:3). This is evident also in two places (Isa 44:21; 45:4) in the section about “Cyrus”. Is it reasonable that in the midst of all this, there is a sudden solitary reference to the pagan king and general as “my servant”?

It is now known for certain that Cyrus was not a monotheist, but an idolater (WIsa 394). In such a context (where idolaters are castigated so severely), is it reasonable that God would call the idolater Cyrus “my servant”?

The mandate given by Cyrus to the captive Jews in Babylon is introduced (Ezr 1:1-3) with a pointed allusion to relevant Jeremiah prophecies. But the Isaiah prophecy is given no mention!

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“It is contrary to all analogy that Isaiah should have foretold the coming of Cyrus: incredible that any prophet, inspired to write the preceding paragraph (in Isa 44) ridiculing idolatry, should give to one, who boasted himself a worshiper of Merodach, the titles ‘My Shepherd and Anointed’. It is almost incredible that scholars, who know the facts about Cyrus and believe the Spirit of the Holy One spoke through the prophets, should have acquiesced so long in the abominable insult to the most inspired of seers, which results from the Deutero-Isaiah hypothesis” (WA Wordsworth, cited WIsa 397,398).

Jacob the wrestler

After twenty years of servitude in Syria, Jacob prepared his family and fled from his father-in-law, Laban, back to the land of promise:

“And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God’s host: and he called the name of that place ‘Mahanaim’ ” (Gen 32:1,2).

“Mahanaim” signifies “camps” or “armies” and in this case alludes to the two “camps”: that of Jacob’s family, and that of God. Elisha’s revelation to his servant, at a later date, stresses the same lesson: Though the opposing forces appeared overpowering, yet if the young man’s eyes were truly opened they would behold on his side the armies of heaven:

“Fear not: for they that be with us are more than they that be with them” (2Ki 6:16).

Likewise, David wrote of the angel of the Lord, who “encampeth (‘hanah’ — the same root as ‘Mahanaim’) round about them that fear Him, and delivereth them” (Psa 34:7).

And Jesus, facing his sternest trial, could testify to the unseen presence of twelve legions of angels (Mat 26:53), hovering over and protecting himself and his flock.

For Jacob, this vision of angels, coming as it did at a time of danger and fear, should have sustained and comforted him. And it did — up to a point. But how far such a vision can intrude upon and override the “reality” of one’s experience, it is difficult to say. We read that, immediately after seeing the company of angels, Jacob nevertheless took steps to “insure” his success. He sent messengers ahead to appeal to his estranged brother Esau, whom he feared (Gen 32:3-5).

True to his lifelong tendencies of character, Jacob plotted and “wrestled” with circumstances, all to his “best advantage” as he saw it. He demonstrated an interesting combination of trust in God and trust in his own wits — interesting particularly in this: that Jacob is so much like the rest of us. This story is an invitation to us, to see ourselves in Jacob.

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“And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; and said, If Esau come to the one company, and smite it, then the other company which is left shall escape” (vv 6-8).

Jacob had just seen the company of angels. Why did he fear?

If we can answer that question, then we can answer the more relevant question — Why do WE fear?… why? when Scriptures are filled with messages of surpassing comfort and mercy… messages that speak to us… “Fear not, little flock”!!

Although he was afraid for his safety and that of his family, Jacob never really doubted the presence and the interest of God. And so he prayed to the God of his fathers, reminding Him of His promises, reminding Him of His past mercies: “Oh God… I am not worthy of the least of all the mercies, and of all the truth, which Thou has shewed unto Thy servant… (yet) Deliver me, I pray Thee, from the hand of my brother” (vv 9-12).

His prayer was a retrospect of his life: “With my staff I passed over Jordan, and now I am become two bands.” In remembering past evidence of God’s guidance and comfort in his life, he strengthened his confidence in a present continuance of such guidance. Despite his fear of Esau, Jacob showed faith in God (v 11) and in His Word (v 12). Distress made his prayer fervent, as nothing else could. No insipid, practiced, routine prayer was this; it was real and meaningful!

But still, Jacob continued to make material provisions for his safety: he arranged bribes, and sent emissaries ahead with them (vv 13-21), all so careful and calculated — as he always had been. Was this necessary? Should he have bothered with… should he have even thought of such matters if he truly trusted in God?

There are no easy answers to such questions. In the warm security of our homes, nestled in easy chairs, with food aplenty, and the “world” at bay somewhere outside, the answer comes easily:

No, of course not. There was no need. But turn us out of our homes, strip from us our “security”, expose us to the dangers of the world in an immediate, life-threatening sense, and — if we are honest — we will admit that our perspectives would be drastically altered. So it was with Jacob. Let us, who “stand” so casually when all is calm, take heed lest we “fall” when the storms beat upon us.

“And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. And he took them, and sent them over the brook, and sent over that he had” (vv 22,23).

Here is perhaps the best explanation for these confusing verses:

The whole company was first of all on the south side of the Jabbok, “exposed” to Esau and his men. Jacob returned all his family to the north side and relative safety, and then re-crossed the Jabbok, and remained on the south side alone, to face the “enemy.”

There he stayed, alone and watching through a dark night of fear, inner turmoil, self-doubts, and even (perhaps?) doubts about God. Time after time the question would rise in his mind. What will the morning bring? Can any of us, with even the slightest inclination toward a true self-examination, fail to be moved by a contemplation of that night? Can any of us, made as we are of flesh and blood, look upon such a scene and fail to recognize ourselves? “Behold, thou art the man!”

***

Then, suddenly, out of that night, a figure approached, shrouded in darkness. His heart leaped — was it Esau? What should he do? At once he was on his feet, advancing and grappling with the unrecognizable “enemy” (v 24). In the heat and fear of the night he sweated and wrestled, as though his life depended on his own strength. But through his desperation came the awakening realization that he would never prevail.

Then, at a touch the “enemy” disabled him totally: his leg was lame to the point of uselessness (v 25). Now there was nothing left to do but cling in abject helplessness to the mysterious figure that had bested him in the struggle. What power was this against which he had been wrestling? It could not be Esau! Could it be… God Himself? Still more desperately now, Jacob clung to the being who made as if to depart:

“I will not let thee go, except thou bless me” (v 26). No longer Jacob the wrestler, nor even Jacob the clever schemer, he was now Jacob the humble supplicant, begging the most meager crumb from the master’s table: “Please, bless me.”

“And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.” (vv 27,28).

The “supplanter” (literally, the “one who takes by the heel”) is transformed into “the prince with God”. His “power with God” is achieved through humility and prayer, in inverse proportion to a trust in his own strength. In his “weakness” he prevailed and became “strong”- the full realization of his own emptiness and hopelessness bound him absolutely to the only true source of strength (2Co 12:7-10). And only then could he find the blessing!

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Brethren, do we wrestle with God? How do we confront our “enemies”? Do we go through life dividing our time between praying and plotting? Do we ask for help and then scheme in unworthy ways to obtain our goals, giving the lie to all our worthier thoughts? Do we twist and turn and worry under every constraint to our own wills, never pausing to remind ourselves that God is in control of everything, and that what we “suffer” as well as what we “enjoy” contribute alike to His purpose?

It is so easy to forget the lesson of Shimei’s cursing of David, that God had sent the “enemy” — so who are we to ask “why”? (2Sa 16:10). Likewise, the reply of Jesus to Pilate: “Thou shouldst have no power at all against me, except it were given thee from above” (John 19:11). For us the problem is the same as Jacob’s: how to remember in our troubled hours what we take for granted in our quieter moments; that “All things work together for good to them that love God” and, “If God be for us, who can be against us?” Assuredly we shall all come to times when our theoretical belief in such an idea will be put to the test of reality.

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This momentous event in Jacob’s life is the theme for inspired commentary in other Scripture passages:

“Who shall ascend into the hill of the Lord? Or who shall stand in His Holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing (Gen 32:26!) from the Lord, and righteousness from the God of his salvation. This is the generation of them that seek Him, that seek Thy face (‘Peniel’ — Gen 32:30,31!!), O (‘God of’ — as in mg) Jacob” (Psalm 24:3-6).

The experiences of Jacob the wrestler had deeply touched the heart of the psalmist David. So he learned, as must we, to see the “face of God” (Peniel!) in every experience, and especially in every crisis!

And in Hosea 12:3-6:

“He took his brother by the heel in the womb” –

Jacob’s birth epitomized his early life, a continual struggle for material advantage.

“By his strength he had power with God” –

Wherein was his strength? Certainly not in the arm of flesh!:

“He had power over the angel, and prevailed: he wept, and made supplication” –

Here was Jacob’s only source of strength — a recognition of his personal weakness.

“He found him in Beth-el” –

a reference to Jacob’s earlier vision of angels (Gen 28).

“And there he spake with us.”

And so the inspired prophet invites us, as we have been doing, to see ourselves in Jacob, and Jacob in ourselves. The experiences of this flesh-and-blood man have direct relevance to us. Do we fear and doubt? Do we vacillate between faith in God and scheming on our own account? So did he! But in his weakness he was drawn finally and completely to God. Let us have the humility and grace, and wisdom, to follow his path.

There is comfort in this thought, that Jacob never became perfect — that he never could bring himself to trust God absolutely, and yet God loved him. And so it may be with us. God has condescended to be known as the “God of Jacob” (the one who “wrestled”), not just the “God of Israel” (the “Prince with God”)!!

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“And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. And as he passed over Penuel the sun rose upon him, and he halted upon his thigh” (Gen 32:30,31).

The “thorn in his flesh”, like Paul’s, was not removed. It remained with Jacob as proof and reminder of his encounter with God. And so we all “limp” through life, our failures and weaknesses witnessing eloquently to us of our need — our desperate need — to trust in God alone. We survey our lives, remembering the times when we, personally, failed … yet, in those failures found God.

As Jacob limped toward his meeting with Esau, the sun rose upon him! The doubts, the shadows, and the fears were gone with the night. He had seen “God” face to face, and through his weakness found a blessing. Now, when at last he saw Esau, he would still be seeing “God” (33:10). From now on, he would always God’s “face”, wherever he went.

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Our Father, Help us to see Thy “face” in all our experiences.

Cause the light of Thy truth to shine into our hearts,

so that — abandoning our own wills and our own strength — we come at last to trust in Thee alone. In Christ we pray. Amen.

Jacob’s ladder

The ladder (or more properly, stairway) may signify the ages of time between Jacob’s day and Christ’s day. During these ages, the angels (God’s messengers and ministers: Heb 1:14; Psa 34:7) have been working with the saints and the world to achieve the Kingdom. This stairway joins heaven and earth. In the Kingdom Age, Jacob and saints will have “climbed” the stairway (or, to put it another way, Christ will have descended: Act 1:11), and Christ and his saints will have been united in Jerusalem.

The stairway also symbolizes Jacob’s seed, in generations to come, extending from Jacob himself all the way to the Messiah.

“Now the interval of time between the giving of the promise and the fulfilment of it was represented to Jacob by a ladder of extraordinary length, one end of which stood at Bethel, and the other end against the vault of heaven. Here were two points of contact, the land of Judah and heaven; and the connecting medium, the ladder, between them. This was a most expressive symbol, as will be perceived by considering the uses to which a ladder is applied. It is a contrivance to connect distant points, by which one at the lower end may reach a desired altitude. It is, then, a connecting medium between points of distance. Now if, instead of distant localities, distant epochs be substituted, the ages and generations which connect them will sustain a similar relation to the epochs as a ladder to the ground on which it rests, and the point of elevation against which it leans. The ladder, then, in Jacob’s vision was representative of his seed in their generations and appointed times. One end of it was in his loins; the other, in the Lord Jesus when he should sit upon his throne, reigning over the land upon which Jacob was asleep” (Elp 270).

John 1:51: “I tell you the truth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man.” That is, “UPON the son of man”; ie, Christ IS the stairway, linking man to God, and vice versa.

“Alas, we make a ladder of our thoughts, where angels step — but sleep ourselves at the foot. Our high resolves look down upon our slumbering acts” (CAL, Xd 64:247).

Also, compare John 1:46: ” ‘Nazareth! Can anything good come from there?’ Nathanael asked. ‘Come and see,’ said Philip. When Jesus saw Nathanael approaching, he said of him, ‘Here is a true Israelite, in whom there is nothing false (or “no guile”).’ ”

Nathanael — like Jacob before him — unburdened his heart to God, threw off his guile, and repented of his past sins. Coming face to face with his Savior, and seeing heaven opened, he became a man drawn to God.

Angels ascending and descending on the “ladder”: Possibly the phrase “ascending and descending” is used in that order to show Jacob that the angels had been with him all along, even though their care and guidance at times was unperceived. They, of course, had ready access to God and their going and coming pointed out that fact.

Jacob’s life, a type of Israel

The great events of the life of Jacob serve as types of the national life of Israel in the last days. A few of the most extraordinary, with suggestions as to the spiritual significance of each:

Jacob is specially chosen as God’s seed of promise, over him who is physically more impressive, and despite obvious shortcomings of character (Gen 25:23,27). THIS IS INDICATIVE OF ISRAEL’S SELECTION AS GOD’S SPECIAL PEOPLE, THOUGH THEY ARE NOT THE STRONGEST, MOST NUMEROUS, OR MOST RIGHTEOUS NATION.
Incurring the anger of his less favored brother, Jacob must flee from the land of promise (Gen 27:43). IN THE SAME WAY HIS DESCENDANTS WERE FORCED BY SUCCESSIVE GENTILE NATIONS — ASSYRIA, BABYLON, AND ROME — TO WANDER INTO EXILE. (HARAN, WHERE JACOB DWELT, IS NEAR HALAH AND HABOR BY THE RIVER GOZAN, WHERE THE CAPTIVES OF ISRAEL WERE RESETTLED BY THE ASSYRIANS: 2Ki 17:6; 18:11.)
In the midst of his flight, Jacob receives a vision of God’s angels watching over him in his exile, and a promise that He will bring him back into the Land (Gen 28:13,15). ALSO OF THE NATION OF ISRAEL IT MIGHT BE SAID: “BEHOLD, I THE LORD AM WITH THEE, AND WILL KEEP THEE IN ALL PLACES WHITHER THOU GOEST, AND WILL BRING THEE AGAIN INTO THIS LAND.” OR, AS THE PSALMIST PUTS IT: “THE LORD SHALL PRESERVE THY GOING OUT AND THY COMING IN” (cp Deu 28:6).
In exile, Jacob’s band increases in numbers and wealth, bringing good fortune to his friends and consternation to his enemies, until the time that Laban’s displeasure toward him causes him to look again toward his homeland. THE DISPERSED OF ISRAEL SUFFER AT ALIEN HANDS AND YET ARE ENRICHED BY GOD, PREPARATORY TO THE TIME OF THEIR RETURN TO THE ANCESTRAL LAND.
In his return to Canaan, Jacob wrestles with the angel, is humbled and bows down in humility, at last to be blessed and receive a new name (Gen 32). THE NATION OF ISRAEL WRESTLES WITH GOD IN THE PERSON OF JESUS CHRIST (IN HIS SECOND AS WELL AS HIS FIRST COMING), WILL BE HUMBLED (WEEPING WHEN SHE REALIZES THAT HER FATHERS CRUCIFIED THE MESSIAH), AND WILL BE BLESSED AT LAST AS THE “FIRST DOMINION” OF GOD’S KINGDOM, JOYFULLY TAKING UPON HERSELF A NEW NAME, THAT OF THE REJECTED SON OF GOD.
Jacob returns to the Land to assume his birthright and receive unexpected friendship and solicitations of his brother Esau (Gen 33). THOSE OF ISRAEL WHO HAVE COME THROUGH THE “FIRE” AND ACCEPTED CHRIST AS THEIR KING RETURN FROM THE LANDS OF THEIR CAPTIVITY TO ASSIST THE LORD GOD IS RECLAIMING HIS RIGHTFUL INHERITANCE. ALL RESISTANCE FROM FORMER ENEMIES IS SWEPT AWAY, AND ISRAEL DWELLS IN PEACE, “THE THIRD WITH EGYPT AND ASSYRIA, A BLESSING IN THE MIDST OF THE LAND” (Isa 19:24,25).

Jdg, overview

Author: Samuel or another prophet (date of writing: c1050 BC or shortly thereafter).

Time: 1400-1100 BC.

Summary: After arriving in Canaan, many Israelites became disobedient to God, partly because of their failure to drive out the inhabitants of the land. The book of Judges shows how God raised up leaders to call them back to faithfulness and to continue the conquest of the land. It covers the period from the death of Joshua to the establishment of the monarchy under Saul. The book of Judges closes by setting the stage for the people’s desire for a human king.

Key verses: “Whenever the Lord raise up a judge for them, he was with the judge and saved them out of the hands of their enemies… But when the judge died, the people returned to ways even more corrupt than those of their fathers” (Jdg 2:18,19).

1.	Introduction: Jdg 1:1 – 3:6
	a)	Israel’s failure to purge the land: Jdg 1:1- 2:5:
	b)	Political background (Jdg 1:1-36).
	c)	Religious background (Jdg 2:1-5).
	d)	God’s dealings with Israel’s rebellion, and their failure to subdue the nations of Canaan: Jdg 2:6 – 3:6
2.	Oppression and deliverance: Jdg 3:7 – 16:31
	a)	Othniel: Jdg 3:7-11
	b)	Ehud: Jdg 3:12-30
	c)	Shamgar: Jdg 3:31
	d)	Deborah: Jdg 4:1-5:31
	e)	Gideon: Jdg 6:1-8:35
	f)	Abimelech: Jdg 9:1-57
	g)	Tola: Jdg 10:1-2
	h)	Jair: Jdg 10:3-5
	i)	Jephthah: Jdg 10:6-12:7
	j)	Ibzan: Jdg 12:8-10
	k)	Elon: Jdg 12:11-12
	l)	Abdon: Jdg 12:13-15
	m)	Samson: Jdg 13:1-16:31

3.	Appendices: Religious and moral disorder: the lawlessness of the Judges period: Jdg 17:1 – 21:25
	a)	Corruption of doctrine: Jdg 17:1 – 18:31
	b)	Corruption of practice: Jdg 19:1 – 21:25

Homosexuality

“The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness… For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator… Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion… They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice… Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (Rom 1:18,21-27,29,32).

The above vv clearly include homosexuality (rather pathetically characterized these days as being “gay”) with the grossest forms of sin, depravity and even idolatry! There can be no question as to how God views the sort of conduct that certain “liberated” elements of our society boldly dismiss as an “alternative lifestyle”. It is a measure of the increasing sinfulness of our world that such a prohibition need even be discussed among believers, when Paul referred to it as the sort of immorality that should not even be mentioned among saints (Eph 5:3).

In this, as in other matters, however, the impulse alone is not a sin. Nevertheless, it can, and must, be controlled and suppressed. With God’s help (and the help of brothers and sisters) every sin can be forgiven and overcome. But it must be recognized as a sin, not an “illness” or an “alternative”. It has been well said that God never yet forgave an excuse!

Honesty

“Being honest in the sight of all men means that we must be completely straightforward and truthful in our dealings with others — and also to ourselves. We say we have accepted the Truth and claim therefore that we are honest. But do we continue to make mischief and tell lies?

“Sometimes we find it hard to be honest because we don’t want to upset anyone. To take a very trivial example: we see a friend and we don’t think that her clothing is at all appropriate but we are afraid to say so and end up complimenting her. Is that being honest? In speaking the truth we have to be gentle and considerate, but sometimes even that can bring hurt feelings.

“We are supposed to be missionaries preaching the Lord Jesus Christ in word and action. He was always totally honest and true — as we must be! He was not only honest in the sight of all men, he was totally honest before God. And he will help us in our aim to be honest before God, for only then will our honesty be complete. Look how he helped Peter to overcome his shameful dishonesty. And he did it in deepest love.

“Sometimes we tell lies and excuse them as jokes when they are found out. ‘Like a madman shooting firebrands or deadly arrows is a man who deceives his neighbour and says, “I was only joking!” ‘ (Pro 26:18,19). This kind of behaviour is often seen in children and because it is not corrected it continues into manhood. It is never too early to learn that complete truthfulness must be a way of life from childhood onward. These things the Lord hates — a proud look, a lying tongue, a false witness who tells lies, and he that sows discord among brethren.

“We must be on our guard that we are not taken in by lies just because we hear them over and over again. We must also make sure that we ourselves are not guilty of trying to convince others of something that is not true by the use of repetition. Remember that mob in the theatre in Ephesus? They wanted everybody to believe that the goddess Diana was real. So they just shouted and screamed and chanted in unison, ‘Great is Diana of the Ephesians’ for a couple of hours until everybody was hoarse. But the idol was as dead at the end of all those ‘vain repetitions’ as it was at the beginning. Let us not be so proud as to refuse to give up a false opinion we have, even though the truth has been revealed to us.

“Recently I spoke to a sister concerning a brother and family member about some misunderstanding that had taken place. The sister made it clear that there was nothing I nor anyone could do to convince this brother that what he heard was a lie. He is stubborn and too proud to let go of self and be humble. We deplore this behaviour in others. Let us also be sure that we despise it in ourselves as well.

“In Psa 133, we are reminded that it is good and pleasant for brethren to dwell together in unity. The final blessing of eternal life will come only to brethren and sisters who dwell together in unity. Spreading lies and believing them causes discord and unhappiness. What a hateful thing to sow seeds of bitterness in a united family and cause unnecessary strife! This is the old nature of man, but for those who are washed in the blood of the Lamb, this should not be named among us. Our faith should be stronger than to tell lies.

“The Internet and E-mail have provided a new medium for spreading lies about those whom we may not like. We can hide our identity while still causing pain to others. I have been appalled at the misuse of the Internet by brethren who should know better. I know one sister who has suffered intense distress because of untrue things circulated widely about her, in some cases by brethren who have never even met her. It should never be like that in the family of God.

“Why should anyone — especially a brother or a sister — tell such lies deliberately? Is it to accomplish evil? Why go naked to such a work when there are many beautiful garments ready to hand? It is easy to feel bitter and find covering which might even deceive ourselves.

“We have much to be thankful for today through the mercies of God shown in the saving name of Christ Jesus. That’s why many of us who have lying lips like Ananias and Sapphira don’t drop down dead immediately as they did. There is still time to start a life of truthfulness. How long are we going to wait before we…

“Speak the truth and speak it ever, cost it what it will. He who hides the wrong he did, does the wrong thing still.

“Brethren and sisters, we cannot lie our way through to the Kingdom. Instead, be honest and true. Be truly serious about the word. Be true to one another” (Gerzel Gordon).

Hope deferred (Pro 13:12)

HOPE DEFERRED… DESIRE FULFILLED

“Hope deferred makes the heart sick, but a desire fulfilled is a tree of life” (Pro 13:12, RSV).

How many of us have experienced the first part of this verse? Maybe it was a job that you really, really wanted, and you had to wait and wait, and finally, it went to someone else. Or maybe it was a deep feeling for someone, and you thought, “I could be so happy with that person because that person displays every quality I want in a mate.” And yet, for whatever reason, it just doesn’t happen.

Or perhaps, it was the hope for a baby. Husband and wife enjoyed a good marriage; they were in love with one another; yet after months or maybe years of trying, no pregnancy. And the body absolutely ached with this unfulfilled desire.

Sometimes, what starts out in the mind as a hope deferred, after a while, takes on a life of its own. The hurt literally spreads to the rest of the body, and seems to consume the person — until finally he or she cannot function at any level.

There are examples in the Bible of these sorts of feelings. These longings reflect part of the character-building process used by God. Two familiar stories serve as test cases.

Abraham, Sarah, and the seed

At the age of 75 Abraham was told by God that he would have a son who would do amazing things — he would bring salvation to all who had faith in him. Yet Sarah — 66 at the time of the initial promise — was barren. So, month after month, year after year, Abraham grew more despondent. Nothing was happening. Finally, Abraham asked God if Eliezer of Damascus, his steward, might be the promised “seed”. But God said no. Yet it is recorded that “Abraham believed, and God reckoned it to him as righteousness” (Gen 15:6).

And still there was no seed; Sarah remained barren; time marched on. Sarah was obviously frustrated with this situation; at last, she decided to take matters into her own hands: she gave her maid Hagar to Abraham. He complied with her wishes, and Hagar became pregnant. She bore Ishmael to Abraham when he was 86.

Now at last, Abraham had the promised seed, right? But thirteen more years came and went with, as far as we know, no open revelations from God. The question must have pressed upon Abraham’s mind: “Is Ishmael the one or not?” As the baby grew into a child and a young man, it began to be obvious to Abraham and Sarah that Ishmael might not be the fulfillment of God’s promise. But how else could it be fulfilled? They were each getting older and older; Sarah was now 90 years old, and obviously could no longer bear a child. Or could she?

And then, an angel appeared to Abraham to tell him he would literally father a child by his beloved Sarah. Abraham laughed (in astonishment? in disbelief?). And so the angel told him, “The child will be named Yitzhak (Isaac)” — which means “laughter”! Sarah, hearing of this renewed promise, laughed also, and was rebuked. The angel said,

“Why did Sarah laugh, and say, ‘Shall I indeed bear a child, now that I am old?’ Is anything too hard for the LORD? At the appointed time I will return to you, in the spring, and Sarah shall have a son” (Gen 18:13,14).

And it happened! Twenty-five years after the original promises, Sarah finally bore a son, Isaac. And there must have been incredible joy. For the desire, finally fulfilled, became a “tree of life” (both then, for Abraham and Sarah and their descendants; and especially in the future, in the divine “seed” that came through Abraham and Isaac — the Lord Jesus Christ)!

David and the throne

As a teenager, the humble shepherd David was anointed by the great prophet Samuel to be king of all Israel. With the help of God he won a great victory, against Goliath and the Philistines; he returned from battle to the sounds of women singing his praises. Yet even as he did so well, his success inspired the envy and hatred of king Saul, who plotted to kill him. The young man David had to flee for his life. For years he lived in exile, existing from hand to mouth, constantly on guard against a sudden attack from Saul and his men.

During all this time, all these long years, when was David going to become king, as God had promised? Twice David was tempted with the opportunity to slay Saul; but no, he knew he must not lift his hand against the LORD’s anointed.

So how much longer did David have to hold out? Psalms written during this time of exile express his frustration in trying to do the right thing, while hiding in the hills, far away from the peace and comfort of a settled home.

“I cry with my voice to the LORD, with my voice I make supplication to the LORD. I pour out my complaint before him, I tell my trouble before him. When my spirit is faint, thou knowest my way! In the path where I walk they have hidden a trap for me. I look to the right and watch, but there is none who takes notice of me; no refuge remains to me, no man cares for me. I cry to thee, O LORD; I say, Thou art my refuge, my portion in the land of the living. Give heed to my cry; for I am brought very low! Deliver me from my persecutors; for they are too strong for me!” (Psa 142).

Can you not feel the truth of the proverb?: a hope deferred, a sick heart, intense frustration. What could David do? He could only look to God, pray to Him, trust in Him. God was the only way.

And finally, after many years, the way opened up. Saul was slain by the Philistines. David could now assume his kingdom. And here’s the fulfillment in David’s life of the last part of the proverb (a desire fulfilled; a tree of life): when he brought the ark of God to its permanent resting place in Jerusalem:

“So David went and brought up the ark of God from the house of Obededom to the city of David with rejoicing; and when those who bore the ark of the LORD had gone six paces, he sacrificed an ox and a fatling. And David danced before the LORD with all his might; and David was girded with a linen ephod. So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the horn” (2Sa 6:12-15).

Application to us

And so it may be for each of us: finally, our desires are fulfilled. The barren couple, waiting and waiting, finally rejoices when they discover she is at last pregnant. The young lady, biding her time, finally meets the right young man, who loves her as she loves him. The coveted job turns out to be in a department that is suddenly terminated; so missing that promotion is, in fact, a Godsend.

But what do we do when the hope deferred continues to be deferred? when there seems to be no light at the end of the tunnel? when nothing changes for the better?

There are only two options:

Give up, turn your back on God, and say, “I simply can’t take it any more. I quit.” Or… Realize that God might have something else in mind for you, and that the fulfillment of your particular desire — at least for now — does not fit into His plan. And then you do the best you can with what you have.

Conclusion

Darrell Royal was a great football coach at the University of Texas. One day he was asked why he hadn’t changed quarterbacks in a crucial game at the end of the season, when his starter — who had won so many games for him — was for once not playing well. Coach Royal quoted the girl at the party, who was asked for a dance by a stranger. “No, thanks,” she said. “I’ll dance with the one that brung me!”

God brought us into this life. He has been so good to us in countless way. And He has promised that He will never leave us nor forsake us.

We “dance” with God because, almost two thousand years ago, He gave His only-begotten Son for us. And that Son, Jesus, died and rose again so that we might have life, and life more abundantly. Together, God and Jesus have invited us to the “party” of their Kingdom. Jesus said, “To him who conquers I will grant to eat of the tree of life, which is in the paradise of God” (Rev 2:7).

And we know that, one day soon, when Jesus returns, every desire WILL be fulfilled, and we WILL eat of that tree of life.

(WB)

Hosea, overview

The name Hosea means, in Heb, “Yah is help” or “Salvation”. He was contemporary with the more famous Isaiah, whose name is very similar. The name finds an echo in Hos 13:4: “I am the LORD your God from the land of Egypt; you know no God but me, and besides me there is no SAVIOR.”

Outline

1.	The unfaithful wife and the faithful husband: Hos 1:1 – 3:5
	a)	Hosea’s wife and children: Hos 1:1 – 2:1
	b)	Judgment on faithless Israel: Hos 2:2-13
	c)	The restoration of faithless Israel: Hos 2:14-23
	d)	Hosea’s redemption of his faithless wife: Hos 3:1-5

2.	The unfaithful nation and the faithful God: Hos 4:1 – 13:16
	a)	Israel’s unfaithfulness: Hos 4:1 – 6:3
	b)	Israel’s punishment: Hos 6:4 – 10:15
	c)	The Lord’s faithful love: Hos 11:1 – 14:9

Theme

The most prominent symbolism in Hosea’s prophecy is the marriage relationship as a parable of God’s relationship with His covenant people; this reflects an aspect of the help God gives to His people. Because of her unfaithfulness, God had “divorced” Israel; He had previously regarded her as His wife, but He now repudiates her. The prophets repeatedly refer to this symbolic relationship between Israel and God (Jer 3:8,20; Isa 50:1; Eze 16:32,38; cp also Eph 5:23; Rev 17:4,5; 19:7; 21:9), but nowhere else than in Hosea is it acted out so dramatically.

God is not willing that any should perish, but that all should come to repentance, and even the hundredth straying lamb is carefully searched out. The children of Israel are the seed of Abraham; therefore they are the kernel of God’s purpose and “the apple of His eye”, so that despite their rebelliousness and faithlessness He continues to watch over them, and will never make a full end of them. He says to Hosea, “Go again, love a woman who is beloved of a paramour and is an adulteress; even as the LORD loves the people of Israel, though they turn to other gods” (Hos 3:1). The displeasure which God feels at Israel’s sin in departing from her Master to worship Baal takes the form of a loving husband’s feelings toward a grossly adulterous wife: feelings which are perhaps at once the most mixed, and the most harrowing, which it is possible for a man to experience. How strong must have been His yearning desire to go forth and accept the least sign of repentance on her part. Yet at the same time, how intense His feelings of loathing toward her abominations!

In the naming of Gomer’s children (of which some seem not to have been fathered by Hosea) there is found this mingled compassion and loathing: The second child was named “Lo-ruhamah”, which means “without compassion”, or “without pity” (Hos 1:6,7).

God contrasts His great compassion toward the Southern Kingdom of Judah with His lack of compassion toward the Northern Kingdom of Israel. And so God allows the overthrow of Israel by the kings of Assyria, but He saves Jerusalem and Judah from the same Gentile power by a miraculous destruction of Sennacherib’s great army. The third child was “Lo-ammi”, which means “not my people” (v 8)… “for you are not my people, and I am not your God” (v 9).

Yet, because of His own covenants of promise to Abraham, God cannot allow this to be the permanent condition of His people Israel. The apostle Paul takes up these words from Hosea in Rom 9:25,26. Paul points out that the breaking off of Israelite branches has made room for the grafting of the Gentiles into the true olive tree, and then also speaks of God grafting natural Israel back in again. And he speaks of those who previously had not obtained the mercy of God, at last obtaining His mercy again (Rom 11, esp vv 30,31).

In the purpose of God concerning a final restoration of Israel, a reunited kingdom is envisioned, so that as the northern kingdom has no future separate existence, only the return of Judah from captivity is referred to. In Hosea’s day the faithful ones in Israel went over to support the kingdom of Judah (Hos 6:1; 2Ch 11:13,16,17; cp Eze 37:16-20). To indicate the Messianic application in the future, the meaning of the names are reversed; the negative (“Lo-“) is removed from “Ruhamah” and “Ammi” (Hos 1:10,11) — so that the names now signify “MY compassion” and “MY people”. After continuing “many days without a king” and all the things that make for a divine nation (Hos 3:4), Israel will finally “return and seek the LORD their God, and David their king; and they shall come in fear to the LORD and to his goodness in the latter days” (v 5). (Here is indicated a Last Days application of the prophetic parable.)

“They shall go after the LORD, he will roar like a lion; yea, he will roar, and his sons shall come trembling from the west; they shall come trembling like birds from Egypt, and like doves from the land of Assyria; and I will return them to their homes, says the LORD” (Hos 11:10,11).

“Shall I ransom them from the power of Sheol? Shall I redeem them from Death? O Death, where are your plagues? O Sheol, where is your destruction?” (Hos 13:14).

“They shall return and dwell beneath my shadow, they shall flourish as a garden; they shall blossom as the vine, their fragrance shall be like the wine of Lebanon” (Hos 14:7).

Throughout the book of Hosea Israel and Judah are accused of relying upon Egypt, Assyria, and their own fenced cities, and of worshiping idols and the calves of Samaria. These evils brought appropriate recompense upon them. In the meantime, therefore, captivity in Egypt and Assyria will be their lot, and their king will be dethroned (Hos 7:11; 8:14; 13:1,2; 9:3,6; 10:3).

Israel having ignored the word of God revealed in His commandments, their faithfulness is described as “whoredom”, or “adultery” (Hos 1:2; 4:2,10-14; 5:3,4; 6:10; 7:4; 8:1; 9:11-14; 13:13). Yet, in spite of all, God would reinstate them (Hos 11:8-11). As he originally called Israel out of Egypt, so He would do so again. They would return from their false worship to the recognition of the one true God whom their fathers had worshiped.

What happened in a limited sense in OT times (with the return of Israel from Babylon to their land under the leadership of Ezra, Nehemiah, Zerubbabel, Haggai, and Zechariah) will happen once again in the Last Days. Indeed, it has begun to happen already, with the return of millions of Jews from Europe (and now from the former USSR); but this return is only a preliminary — for there is no real acknowledgment of the hand of God in modern Israel’s affairs.

However, this state of affairs can change rapidly, when the children of Israel realize that they can no longer rely on their peace treaties with surrounding nations (like Egypt), nor the support of their former ally the United States, nor even their own military might. Age-old enemies will finally find the means to defeat them in battle. Then, like an adulterous wife who knows at last that there is neither comfort nor security in the arms of another, Israel will turn back to her God. “And I will have pity on Not pitied, and I will say to Not my people, ‘You are my people’; and he shall say ‘Thou art my God’ ” (Hos 2:23). The history of Israel, a pattern for the future?

“Whoever is wise, let him understand these things; whoever is discerning, let him know them; for the ways of the LORD are right, and the upright walk in them, but transgressors stumble in them” (Hos 14:9).

How Jesus used the Old Testament

HOW JESUS USED THE OLD TESTAMENT PROPHETS IN HIS GOSPEL TEACHING

1.	In addition to citing Moses and the Psalms to establish and endorse his teaching, Jesus called on the writings of the prophets to reinforce and emphasize his teaching (cf Luke 24:44; Mat 5:17; 22:40).
2.	Jesus could have argued that his teaching was correct and worthy of acceptance because he was God’s Son — but he did not. Old Testament Scripture was equated with the word of God, and that was sufficient to give his teaching divine authority (cf John 5:37-40; 8:45-47).
3.	For Jesus, Scripture could not be broken, that is, it was inherently true and must be fulfilled; Old Testament teaching should not be watered down or replaced by the words of men (cf John 10:34-38; 17:17; Mat 15:1-6).
4.	Jesus invariably argued his points using an Old Testament phrase or idea (eg, Mat 12:38-42; 13:11-17; 21:16,33-43; 23:29-39; John 6:45).
5.	Jesus clearly understood and presented Scripture in a way quite different from all others (eg, Mark 1:27; Mat 22:15-22; John 6:52-69); he opened up the understanding of the Old Testament, primarily because they spoke of him and he was able to explain the meaning (eg, Luke 4:16-21; John 5:39). So Jesus makes the Old Testament teaching come alive, and renders it much more comprehensible (cf Luke 24:25-32; Acts 1:3).
6.	But Jesus did not introduce any new teaching in the sense that it contradicted or repudiated the Old Testament teaching. The Old Testament is the basis of all New Testament teaching, and Jesus’ message is the same as the message of the prophets — for example:
	(a)	the Lord’s prayer taught in Mat 6:9-13 has 1Ch 29:10-13 background,
	(b)	the two great commandments taught in Mat 22:36-40 tied together Deu 6:5 and Lev 19:18, and
	(c)	the prediction of Jerusalem’s overthrow and Christ’s return taught in Mat 24:15 cites Dan 9:27.

7.	Jesus “filled full” the predictions about the suffering Savior (cf Luke 24:25-27,44-47), confirmed the promises made in the Old Testament (Mat 5:17; cf Acts 3:18; 13:33; Rom 15:8), and will be the completion of the Old Testament prophecies about the returning Christ (eg, Luke 21:7-36). However, the subject of this article is not so much how Jesus fulfilled/will fulfill the Old Testament prophets as how he used their writings in his teaching.
8.	The four Gospel accounts record the actual teaching situations of Jesus and therefore are the best source of information to determine how he used the Old Testament prophets. Of the many examples available, four are taken from each Gospel to provide a sampling sufficient to draw some conclusions.

Matthew

Mat 9:10-13 cites Hos 6:6 — to teach the leaders that they should go and learn what “desire mercy” means.
Mat 11:7-15 quotes Mal 3:1 — to teach the people about the greatness of the prophet John the Baptist (cf Mat 17:10-13).
Mat 13:10-17 quotes Isa 6:9,10 — to explain why he taught in parables, and why the apostles were privileged to understand.
Mat 24:3-28 cites Daniel’s prophecy (Dan 9:27; 11:31; 12:11) — to explain the signs of his coming and the end of the age to the apostles.

Mark

Mark 2:23-28 cites the story of David in 1Sa 21:1-6 — to show that the Sabbath was made for man and that Jesus was Lord of the Sabbath.
Mar 7:1-8 quotes Isa 29:13 — to expose the hypocrisy of the Pharisees (their traditions and external cleansings).
Mar 7:21-23 builds on Jer 4:14; 7:24; 17:9 — to remind the disciples of a key teaching, namely, that the human heart is the source of all evil thoughts, etc.
Mar 8:31; 9:31; and 10:33,34 are a series of Old Testament references — to plainly teach the apostles of his impending death and resurrection… yet they did not understand!

Luke

Luke 4:16-31 quotes Isa 61:1,2 — to show how he was fulfilling Scripture before their very eyes, in their very hearing.
Luke 11:29-32 cites Jon 3:4,5 and 1Ki 10:1 — to use Jonah and the Ninevites and the Queen of Sheba and Solomon as examples to prompt his hearers into belief in himself as the Messiah, who was much greater.
Luke 13:6-9 uses Jer 8:13 and Hos 9:10 as the background for his parable of the fig tree — to give a warning to Israel of its impending destruction.
Luke 21:20-24 talks of Old Testament predictions such as Lam 2:8,13 and Mic 3:12 soon to be fulfilled — to give a warning to Jerusalem of its impending destruction.

John

John 2:13-16 alludes to Zec 14:21 and Jer 7:8-11 — to explain his ousting of the temple moneychangers and to remind his disciples that the temple cleansing must happen.
John 7:38 consolidates the teaching of Isa 44:3; 55:1; 58:11; Joel 3:18; and Zec 13:1 — to help the Jews understand that he was the promised Messiah.
John 12:12-16 enacted Zec 9:9 — to show the people and the disciples that he was the promised king.
John 17:6-19 claims that the Scriptures were now fulfilled — to emphasize that the time spent developing his disciples was according to God’s will.

Conclusions

Belief in the prophetic message demands belief in Jesus and a corresponding change in life.
Understanding the Old Testament is made easier by having the New Testament writings, especially the words of Jesus.
Fulfilled Scripture concerning Jesus’ first coming indicates the certainty of fulfillment of Scripture concerning his second coming; that time seems to be near!
We need to use the whole Bible in order to understand God’s message of salvation to us.
Jesus used Old Testament Scripture to instruct himself (cf 2Ti 3:16,17); disciples should do likewise.

(NF)