This is an academic textbook about major and minor prophets authored throughout written Scripture. It is a comprehensive survey of each prophet in the Old Testament that provides a topical view from both pre-exilic and post-exilic periods. Structurally, the textbook approaches the biblical text from a conventional Christian perspective, but it does provoke questions and introduce comparative thoughts surrounding prophecy, eschatology, and justice issues that often arise as a matter of interpretation. The book is replete with suitable photographs, maps, highlights, tables, inset messages, written assignments, verbal assignments, and more.
The beginning of the textbook is introductory in terms of the genres found among the prophets. Namely, apocalyptic, poetic, and narrative literature across various authors are introduced among the historical, prophetic, and eschatological events that occurred over the many centuries across time.
The breakdown of the book spans all books in three major sections. First, concerning the big picture of the prophets and prophecies as they spoke and wrote from the word of YHWH. A historical overview throughout the Prophetic Era is presented to set an introductory backdrop for the further detailed reading ahead. To canvas the numerous prophets, their method of delivery by genre read chronological and as anthologies.
There isn’t any one specific event, nation, territory, or people group that the prophets engaged. Yet, the messages of the prophets surround Israel, Judah, and its surrounding nations in context to their covenant relationships with YHWH. As such, the messaging is both theologically and eschatologically relevant both then and now. Each prophet appears to have one or more themes or a designated purpose that reinforces the meaning and reason for their position in Scripture. While prophetic pronouncements can overlap from different perspectives among the major and minor prophets, there is no undue redundancy.
The second section concerns the Major Prophets, Isaiah, Jeremiah, Ezekiel, and Daniel. The textbook provides a section-by-section breakdown of each chapter, book by book. The third major section entitled “The Book of the Twelve” takes the same approach among all sections, book by book. Every minor prophet is covered including Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Zechariah, Haggai, and Malachi.
The density of subject matter within this text is significant. So it serves as a lifetime handbook to draw upon as a companion to exegetical or topical studies that involve the prophets in some way.
From a cursory understanding of Middle-Eastern history, it is apparent that the empires that formed were superseded to bring about the arrival of Christ on Earth. Conditions were sovereignly orchestrated as each empire rose to power and fell to usher in the fulfillment of Messianic prophecies that culminated at the beginning of Christendom. Both Scripture and early historical records give us the specifics about what occurred during the apostolic age to include the epic backdrop that preceded it.
Throughout the recorded biblical and apocryphal world before the arrival of Christ, the sequence of macro-historical events included the capture of the Northern Kingdom by Assyria in 722 BC., the capture of Jerusalem and Judea by Babylon in 586 BC, the fall of the Babylon empire to Persia in 539 BC, the fall of the Persian empire to Alexander the Great beginning in 480 BC, then finally the fall of the Greek empire to the Roman empire at about 146 BC. This historical sequence of upheaval was recorded by the prophet Daniel (chapters 2 and 7) to fulfill prophecies about kingdoms that would come and go to shape the forthcoming conditions for the arrival of Yahweh as incarnated through Jesus our Messiah.
During the rise and fall of empires across time, the development of the biblical world was underway. The direct and inferred meta-narrative of the preparation of Christ’s arrival and the spread of the gospel involved the infrastructure and social systems set in place to facilitate the dissemination of Yahweh’s good news. The great commission of Christ was not given to His apostles absent the conditions able to help propagate the good news.
Specifically, infrastructure and social systems included language, written communication, trade, local and distributed governments, merchant sea routes, roads, social classes, economies/currencies, transportation, agriculture, fisheries, and so forth. When the time was right, and just before the world’s population began its geometric growth, Christ arrived on the world stage to complete His work with the gospel He charged His followers to spread. Under the power of the Holy Spirit, Jesus’s teachings, Scripture, growing Church tradition, and apostolic instructions, the fertile ground was tilled to sow the seeds of the gospel for the growth of the Kingdom of God, for His glory, and the redemption of His people throughout humanity.
This post is about the prophecy of Isaiah concerning the Servant of Yahweh, as described in his first Servant Song (Is 42:1-7). Through the course of history, we come to recognize the characteristics of this Servant as the Messiah promised by Yahweh through the prophet Isaiah and others. Moreover, we are able to see what was written about Him by the prophet to reveal His activity and identity as Jesus from what was recorded within the New Testament gospels. The Servant’s work, as described in the Song written through the prophet of Isaiah, gives us specifics about what to expect in terms of forthcoming fulfillment. Its implications and purpose have an enormous significance concerning the freedom and enlightenment of humanity for many generations.
Setting & Background
Prior to the Assyrian and Babylonian exile of both Israel and Judah (~740BC), Isaiah wrote a series of four Songs (poems) about the servant of YHWH to describe the coming Messiah’s prophetic and corporate solidarity1 between Jesus and Israel as they concern God’s people returned to Him. The Servant passages in the book of Isaiah from chapters 42 through 53 describe the context by which the first Song of the Servant becomes revealed. To bring Israel, and His people back to God, the Servant is selected (Is 42:1-7) to make the way (Is 49:1-6) through suffering (Is 50:4-9), and to become a sacrifice which was cut-off (Is 52:13, 53:12) as it was revealed by YHWH in the New Testament while referenced through the prophet Isaiah.2 All four songs of the Servant work together to form a clear view about who YHWH is.
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Song / Poem
Scripture
1.
The Chosen Servant
Isaiah 42:1-7
2.
The Called Servant
Isaiah 49:1-6
3.
The Stricken Servant
Isaiah 50:4-9
4.
The Suffering Servant
Isaiah 52:13- 53:12
The Chosen Servant
From a careful analysis of the first song, Isaiah 42:1-7 describes the character attributes of the Messiah. YHWH describes His Servant as delightful and the One whom He has chosen to accomplish His redemptive will. He was appointed to bring justice through His sacrifice for the sins of the elect among humanity. To bring the Kingdom of God to the Earth and provide the way (Jn 14:6) by which its people among the nations are justified and put in right standing with God. The Kingdom of God is upon the people of the nations with the Holy Spirit placed upon the Servant of YHWH to accomplish His will by returning His people to Him.
The Apostle Matthew cited the fulfillment of the first prophetic song of the Servant as a gospel witness to what Jesus spoke about concerning His identity and mission. Where Matthew 12:18-21 calls attention to the Isaiah text about His appointment as the Servant of YHWH. 3 There is no other, but YHWH incarnate eligible to bear the iniquity of us all (Is 53:6) to satisfy God’s justice for the sins of humanity. People within generations of humanity who by faith repent and follow Him.
As Jesus was called to become the light of the nations, His salvation extends to everyone throughout the Earth over time (Is 49:6). This light is perceived to make a way out of the darkness of sin and its consequences. While the restoration of Israel through a Messiah was expected from His people at the time of Assyrian, or Babylonian captivity, various prophets pointed to a much more significant promise. Where both the Jews and Gentiles would come into His Kingdom of a different sort. Through the light of the Messiah to lead people out of the darkness of sin and death into restoration and renewal.
To produce this light referenced in Isaiah’s prophecy (Is 49:6), the significance of Isaiah 42:6-7 is astonishing in both a literal and figurative sense. On the one hand, it is recognized throughout the New Testament; people are spiritually blind, where they well in the darkness of their sin and corruption. Subject to permanent separation from God, people throughout history were without hope. Due to their disobedience, rejection of former covenants, and total alienation, they had no way to return without direct spiritual intervention from YHWH. Groping about without eyes to see, people were lost and no way back to God. 4
The people of God needed a restored vision to perceive hope with credibility from the prophet Isaiah, among others. As through His prophets, YHWH reiterated the specific details about the future coming Messiah. Where in the New Testament we are given Jesus as a source of light for our vision as we are made to see. As prophesied, a new covenant was given as a light for the nations to open eyes that are blind, both symbolically and literally.5 In fulfillment, through spiritual rebirth, people are able to see the truth of Christ by what He accomplished. In a literal sense, we read of accounts where Jesus physically healed individuals who were blind (Matt. 9:27-31, Mark 8:14-30, John 9:1-41). In both cases, we see God’s concurrent work through the fulfillment of Isaiah’s prophecy concerning Christ’s work as the chosen Servant of YHWH.
Implications & Purpose
From long ago, the people of Israel were given details about the Messiah so that they would know what to expect. Both literally and figuratively, the prophet Isaiah provided sufficient details about the Chosen Servant’s work to understand the nature of the new covenant ahead. The transition from the Old Covenants of Adam through David toward a New Covenant through Christ away from the Mosaic Law (Heb 8:13), brought in an age of grace for both the Jews and Gentiles. Where this light in the darkness among the nations would shine to illuminate the way back to YHWH.
Just as His people were held captive in both Assyria and Babylon, they were held captive to sin, which brought them to continued judgment. The people of YHWH repeatedly unable to fulfill their covenant oath would become transformed through Christ’s work in the New Covenant. As explicitly written by the prophets Jeremiah and Ezekiel (Jer 31:33, Ezek 11:19, 36:26, Heb 8:10), the hearts of the people would become transformed as they are made to see most often toward spiritual sight, but also at times in a literal way as well. To demonstrate the literal healing of the blind, Jesus physically healed people who were unable to see. As given by the miracle accounts given in the gospels to fulfill the prophecy of Isaiah that Christ would open or restore the eyes of those who were blind.
The entire purpose of the promised new covenant was to bring them out of darkness to point them to who He is and what He was chosen to do (John 17:24) as the work of the chosen Servant was to bring the people of God to Him (John 17:4, 6-10). He went about the people of Israel healing them of handicaps and permanent physical conditions. To restore sight to the blind was especially significant because of what it represented in terms of what it meant and what prophecy was fulfilled.
When the Pharisees of John 9:13 learned of the blind man who was healed, they knew what the implications were. Since they were adept at the law and the prophets, they certainly knew of Isaiah’s prophecy written (Isaiah 42:7). The fact they were in witness of a man who had his sight recovered directly informed them that fulfillment of this prophecy had occurred in a literal way. Yet they were in denial (John 9:29) of who Jesus was as the Messiah. Just as the people of Israel rejected their covenants with YHWH, the religious leaders of first-century Jerusalem did the same of their Messiah. In fact, they were blind too as Jesus Himself refers to them as “blind guides” (Matt 23:24). A direct reference to their inability to see the truth of who Jesus is even while He fulfilled prophecy and performed miracles before them. They were blind in a figurative way while in denial.
The song of the chosen Servant in this way involved His work to fulfill prophecy and perform miraculous signs, but also to suffer eventual and thorough repudiation from the blind guides among religious leaders of the time. The religious leadership in opposition to Jesus as Messiah was remarkable even with the bald-faced evidence of what He accomplished, from the testimony of others and that of Himself. The numerous woes cast upon the Pharisees made repeated references to their spiritual blindness throughout the gospel of Matthew and elsewhere. As having further prophetic meaning, Jesus was rejected through the messianic imagery presented by Isaiah as a stumbling block (Is 8:14) and a costly cornerstone (Is 28:16) that was rejected (Ps 118:22).There was nothing the chosen Servant of YHWH could have done in the fulfillment of prophecies, or through His miraculous signs performed to reach the blind religious leaders that rejected Him. Their self-inflicted condemnation by refusal to accept the truth of the Messiah was in itself an indication that Jesus was who He said He was.
Among the fulfilled prophecies of healing the blind, the Mark 8:22-26 account of the restored sight of a man in Bethsaida gives further context to what Isaiah wrote. This healing had a secondary effect among the Apostles, as demonstrated by taking a wider view of Scripture to understand what occurred. Just before Jesus healed the blind man, He asked His Apostles if they were unable to see because they were concerned about having food to eat. As if they had eyes, but were unable to see, Jesus asked them if they were not able to understand what it is they were able to perceive. What Jesus did to produce food for five thousand people on one occurrence and four thousand on another should have opened their eyes to inform them that He is the Light of the world (John 8:12).
After this confrontation with His Apostles, when they come upon the blind man in Bethsaida, it’s as if he was there to further fulfill the prophecy of Isaiah and demonstrate to the Apostles what it was to have your eyes opened both literally and spiritually. The fact that He performed such a miracle after feeding several thousand people with a few scraps of food should be jarring to the Apostles in terms of His identity and what the prophet Isaiah spoke about Him. Right after this encounter, Jesus asked His Apostles about who He is. To check and see if they got the picture, “but who do you say that I am?” In a not-so-subtle way, Jesus demonstrated before them the fulfillment of the prophecy, and they were certain to know about it from the prophet Isaiah. And before that, among other miracles, they were front-and-center to demonstrable proof about who He is.
It was Peter who finally acknowledged, “You are the Christ.” The magnitude of forbearance, for Jesus to spell it out for His Apostles by miraculous activity was staggering. After all, as the healed blind man in Jerusalem before the Pharisees testified, “Never since the world began has it been heard that anyone opened the eyes of a man born blind. (Jn 9:32)”
Citations
1. Dr. William Varner, “The Prophet Isaiah.” Lecture Presentation: Masters University, 08/20/2020. 2. J. Daniel Hays, Tremper Longman III, Message of the Prophets (Grand Rapids: Zondervan, 2010), 125. 3. John Walvoord, Roy Zuck, Matthew, The Bible Knowledge Commentary (Wheaton: Victor Books, 1986), 46. 4. John Lange, Philip Schaff, Commentary, The New Creature. Vol. XI., Section III, C, 2(a), (1878). 5. David S. Dockery, Luke:Who is Jesus? Holman Concise Bible Commentary (Nashville: Holman, 1998).
Bibliography
Dockery, David S. Holman Concise Bible Commentary. Nashville: Holman Reference, 1998. Hays, J. Daniel, and Tremper Longman III. The Message of the Prophets. Grand Rapids: Zondervan, 2010. Jamieson, Robert, David Brown, and A.R. Fausset. Commentary Critical and Explanatory on the Whole Bible. 1871. Lange, John Peter, Phillip Schaff, G.F.C. Fronmüller, and J. Isidor Mombert. A Commentary of the Holy Scriptures: 2 Peter. n.d. MacArthur, John. MacArthur Study Bible NASB. Nashville: Thomas Nelson, 2006. Varner, Dr. William. “Lecture on the Prophet Isaiah.” Sun Valley: Masters University, 08 20, 2020. Walvoord, John F., and Zuck Roy B. The Bible Knowledge Commentary. Wheaton: Victor Books, 1983.
The final admonition given to the post-exilic people of Israel included instructions concerning obedience of the Torah (the Mosaic Law) and to watch for the arrival of the Messiah. While the people of Israel returned from Babylon to rebuild their city, temple, and homes, they get back to life with hope in the promise of YHWH as foretold by His prophets. Even as there were continuing issues surrounding their return involving justice and religious ritualism, the people were on track. Notwithstanding the neglect, obstruction, and delays related to the construction of the second temple, the people of Israel were responsive and worked toward its restoration. Even while the people of God were given mercy, love, and freedom from idolatry, they were aware that the presence of God and His glory had not returned to the temple.
YHWH promised to be with His people as they returned, but the circumstances were different. The prophecies concerning the arrival of the Messiah were pending fulfillment, and the people looked toward His messenger Elijah to proclaim His arrival (Malachi 4:5). However, before that were to occur, YHWH instructs His people to remain in the Torah and watch for His return. They were to practice justice, rebuild their lives, worship YHWH in truth, and fulfill the requirements of the law and the prophets (i.e., Shema). Here in the final admonition (Malachi 4:1-6), we see a new beginning as YHWH’s people have returned. With that new beginning is the hope of the Messiah to come.
With the arrival of Jesus and during the course of His ministry, it became widely recognized that He was the promised Messiah. Yet just prior to His advent, it was John the Baptist who had proclaimed His arrival. He revealed His identity as incarnate God (John 1:36), it was God Himself who revealed to John the Baptist the identity of Jesus as the Messiah. Namely, the Lamb of God (John 1:36), who takes away the sin of the world (John 1:29). While John the Baptist did not have the literal persona of Elijah as prophesied by Malachi (Malachi 4:5), it was yet the angel of the Lord (Gabriel) and Jesus who both reveal under their authority that John the Baptist carries the spirit of Elijah who testifies of the Messiah’s arrival of (Luke 1:11,18, Matt 11:14). Moreover, it was the prophet Isaiah who foretold of John the Baptist to corroborate the prophecy of Malachi (Isaiah 40:3). Whereas the arrival of John the Baptist is described as a voice calling out, “clear the way for the LORD in the wilderness.”
The sequence of all those who gave an account of the spirit of Elijah’s arrival through John the Baptist provides valid witness to the fulfillment of Malachi 4:5—supported by both Old Testament and New Testament accounts in terms of his identity and activity. What John the Baptist did to fulfill the prophet’s foretelling of his arrival and function was specifically through preparing the way of Christ through repentance. He was calling out to people that the Kingdom of God has arrived through Jesus the Messiah. As John’s baptism was the baptism of repentance through water, Jesus baptizes through the Holy Spirit (John 1:33). Both Jesus and John the Baptist were prophesied through earlier prophets as they were both transformative in spirit and mind. While they were ushered in by the Spirit of God, the prophets Malachi and Isaiah’s messages concerning John the Baptist were fulfilled.
To assure the construction and completion of the second temple after Israel’s Babylonian exile, Zerubbabel was commissioned to undertake the project with supernatural help. As we read in Zechariah 4:6, Zerubbabel as governor of Judah was empowered by the Holy Spirit to rebuild the temple in Jerusalem. As the first temple was destroyed in 587 BC (2 Kings 25), it was in fulfillment of YHWH’s judgment upon Jerusalem and all of Judah. Where until its final destruction, numerous occupants of the city were exiled to Babylon, and for 70-years, they remained in captivity. After the Persians of the North conquered Babylonia in 539 BC, its emperor Cyrus the Great released the Hebrews back to their homeland to complete the 70-year expulsion due to their rejection of God.
As promised of YHWH, the people of Israel returned to their appointed country and began to undergo restoration to include the rebuilding of the Jerusalem temple, among other dwellings. Not to the former grandeur that it was known of before, but to a reduced stature without the presence of God and His glory to occupy it. The people of Judah were again free, but they still faced hardships as they worked to regain stability through trade, agriculture, husbandry, farming, and other areas of city living. The context of living at the time involved the strenuous and burdensome recovery of the land and the rebuilding of the previously destroyed city.
The visions of the golden lampstand and the olive trees (Zechariah 4:1-14) provide the surrounding context by which the Holy Spirit inhabits Zerubbabel and fills him with the power to build the second temple. As decreed by YHWH, Zerubbabel accomplished this task over time, not by his strength, stamina, wealth, or capabilities but by the Holy Spirit’s power.
While presented within the vision of the golden lampstand with a bowl above it, we encounter the Holy Spirit’s symbolism over the total construction effort. That the bowl symbolizes the supply of power necessary to complete the task set before Zerubbabel, that is, to build the second temple that shall exist during the time of Christ to usher in the Kingdom of God.
The second temple’s existence contributes to the physical environment by which the work of Jesus is carried out. It so appears that the restoration of the physical temple without its indwelling presence provides the situational and eschatological framework by which the life and ministry of Jesus are set in motion. The reconstruction of the temple and the return of the people were to become restored in the near term and the distant future in support of Christ’s future redemptive work. Altogether part of an orchestrated effort to include the destruction of the temple yet again by the Romans in 70 AD.
Through these circumstances, as given by Zechariah 4:6, we are presented with an example of an empowering work from the Holy Spirit. YHWH provided the indwelling of the Spirit within Zerubbabel to empower him, as He can do the same for those in Christ who are born of the Spirit. So, it is here the theological principle applies to bring confidence that we are to trust in Him and live by the Spirit. As it is a reliance on the Spirit rather than our capabilities, resources, intellect, or strength to accomplish what He desires of us.
A frequent point within this textbook concerns YHWH’s judgments pronounced upon Israel, Judah, and its surrounding nations. The causes of those judgments arise from idolatry, “social” injustice, and religious ritualism, as framed by the authors’ analysis of the biblical text across various major and minor prophets. The authors correctly understand the historically abhorrent behaviors among the people throughout the area. To include the foreign nations that surrounded Israel. While the observations in this way are both instructive and valid, the terminology “social justice” used comes with significant unwanted baggage. In fact, its frequent use in the text indicates that the authors are racial justice advocates or activists and, therefore, they inform their readers of a weighted perspective. At least in terms of proper biblical ideology that bears cultural weight upon the Church.
The use of “social justice” terminology places the cultural meaning of “social” before justice to infer a “race theology” that links in meaning for cultural and socially driven causes. That these terms together carry more or equal weight over biblical justice as defined within Scripture. While the authors use the social justice terminology as a way of communicating how people have poorly behaved toward one another, numerous people are going to recognize the social component of this terminology and draw dubious conclusions about what justice is expected from YHWH.
That the authority of required covenant behaviors is from an impetus, or society defined weight of what justice is, where it applies, and how it is honored or served. “Social justice” is a group-think at a community or national level centered on what humanity’s interests are. As it continuously adjusts its criteria or acceptability about what it involves or requires. Specifically, concerning additional “social” justice initiatives such as critical theory, intersectionality, marriage, gender definition, or social lifestyle choices among people who choose not to abide by biblically defined moral standards of living, or biblically just, and virtuous living.
“Social justice” efforts often descend into mob rule. When racial justice is to become developed, it must take place from a standard that originates from Scripture using proper hermeneutical and exegetical methods. Not from opinionated or outspoken people who seek to make society in their image. All people who are imagers of YHWH individually carry upon them the Imago Dei, and nothing is permitted to come before that in terms of how we love, support, and care for one another. That there is an idea of “social justice” to somehow affect sound theology, is offensive and counterproductive as compared to purely “justice” or “biblical justice.” People groups among the nations are made in the image of God with ethnic and racial differences. Yet, they are all equal in value by God’s defined standard, not by society, or the mob that changes day to day to form its ideas of morality often contradictory to the meaning given within original root Scripture. Whether it is from the mob in government, in the local church, in universities, or elsewhere.
So, the presence of Cushites (Black Africans) in Scripture as included among the redeemed throughout the Gentile nations has no bearing whatsoever concerning the development of correct biblical and theological thought concerning “social justice.” It is merely of unique interest to see how YHWH uses various people groups. To call attention to “race theology” is an especially repugnant idea or way of understanding what YHWH has done for His glory, His purposes, His people long ago, and us. To include everyone and anyone, He calls into the Kingdom. The truths and mysteries of God shall not be narrowed or limited within a racial framework that involves social division or efforts to separate or isolate people from one another.
A cursory search online will reveal that this textbook is sometimes a companion to other texts found among online markets. To include titles “Woke Church,” “Color of Compromise,” “From every People and Nation,” and “White Fragility,” among others written at times by “race theology” advocates or activists.
In Christ, we are one people, of one Kingdom (Colossians 3:11).
It was YHWH Himself, who said, “the righteous shall live by faith (Hab 2:4).” While speaking to the prophet Habakkuk, the context of this piercing message was about Judah’s injustices and how God appointed the Chaldeans (Babylon) to bring them to enslavement, disaster, and destruction. The bitter and hasty nation of Chaldea having a reputation of ruthless violence will overpower Jerusalem and Judah because they rejected YHWH. They chose to live their way apart from God, who gave them their land, prosperity, and protection. They were unwilling to reciprocate the love He had so entirely given to them throughout the centuries among their predecessors.
That YHWH would say to the prophet “the righteous shall live by faith” carries with it meaning that extends well beyond ink on paper, or even far above the unmistakable message this phrase conveys. These are six words that freeze in place the hearer and melt the heart of those who would seek YHWH to learn of Him and have some semblance of hope to love Him. Despite their continued failures and the iniquity that places them at a distance from God. Because they know what it is and what it would be to remain in a fully intimate relationship with God to know Him and live out an intense love, that is the best way to live.
The prophet wrote out these words of YHWH’s and placed them before us to convey a meaning that gives us hope in the face of perpetual failure. That those who are moral or righteous in action or conduct are they who live by trust in YHWH their God. In fact, they live in such a way that their faith is the cause of justification. Present throughout their lifestyle of faith are they who are becoming sanctified. It is by faith that justification and sanctification through perseverance before YHWH we are at our fullest way to God and His interests. To know Him fully and be one with Him because of who He is.
The Apostle Paul wrote about these words that YHWH spoke to the prophet Habakkuk (Rom 1:17). He cites Habakkuk 2:4 to inform his readers that the righteous shall live by faith. Said another way, the one who by faith is righteous shall live. As the object of a person’s faith, or trust, is in YHWH while that person is made righteous. For example, of this truth from the inspired words of YHWH (2 Tim 3:16), we look back to what He said to Moses about Abram. That as Abram believed the LORD, YHWH counted him as righteous. Yes, his belief in YHWH was reckoned to him as righteousness. This is what we continue to read about from Romans 4:1-8. Paul zeroes in on the principle of justification through faith where the sin of the ungodly is not counted against him or her.
As it is by grace we are saved through faith (Eph 2:8-9), we are even more made righteous through Christ as we are made new in Him. It is written, in Christ, we become the righteousness of God (2 Cor 5:21). Just as it is fully revealed and orchestrated for our redemption, it is this good news of the gospel that our being is captivated and made completely His.
2020 Update: This is an edit to an earlier post. It has been a few years since I began to give these booklets out to people. Looking back, I suppose they have made a difference one way or another. I have given out hundreds. It merely feels like waving a handful of seeds out in different places without knowing whether they would take root. Where ever they fell, if they are read, trashed, or ignored.
The effort demonstrates a place in life where maybe these seeds have made a difference. Over the last year, it has been a time of a change in message and method. Millions of words written and spoken where if just a fraction of them made it within me and before YHWH, maybe this ocean of wrong can become outweighed by faith lived out and proven.
The more I learn, seek, and love YHWH through affections and devotion, the clearer it gets how utterly wretched I am and have been all along. The closer I get, the more I am aware that I drink iniquity like water. Were it not for very scary trust lived out; I would not have recognized that I am not my own. No matter how much I get in the way. And I am beginning to realize this is the point.
I’m going to need more booklets. This time of a different sort.
Overflowing Presence
2017: It is because of Bema. Because time as short as it is. Because it’s new and interesting. Because it is straight to the point.
I’ve ordered hundreds of small printed booklets a few pages in length. A couple of packs to give out to people among places here and there. At the idea of someone somewhere taking the booklet to see what it says and for it to take root. Merely another small effort among a series of words and actions to demonstrate love. Love by what I do and not just by what is said or written.
Because of the indwelling Spirit within, I love YHWH and have become the object of it. Not because I feel it, or know it, but because it is this faith made alive within. Each day something more than the day before.
“With what shall I come before the LORD, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” – Micah 6:6-8 ESV
The message of Micah concerns the historical people of Israel, but also in theological principle any person today who claims YHWH is God and seeks to understand what He requires (Micah 6:6-8). Rhetorically, the prophet Micah asked a few pointed questions concerning religious practices or offerings of sacrifices and good works. To use hyperbolic language, he exaggerates types of premium offerings given in abundance before YHWH to win His favor. That by doing so, Micah writes of the absurdity of such efforts as if God would somehow see past their asceticism and injustices. So as to continue in their rejection of the covenant, they were obligated to keep. While sacrificial offerings were standard practice at the temple in Jerusalem, it was an attempt to keep tradition before YHWH despite their heart condition before Him.
From the spirit of the covenant summed up in the pericope involving the Shema (Mark 12:29-34), we are given a clear view of its intent, and it all comes around to love. Active love for YHWH and people bring about the fulfillment of what God requires. Namely, a love fulfilled through justice (miš•pāṭ’), lovingkindness (ḥĕ’•sĕḏ), and humility (ṣn c) as these were the virtues or fruit, that identified those who seek to honor and obey YHWH.
As we listen carefully to what Jesus said to the religious authorities in Jerusalem, He called them hypocrites by echoing what Isaiah prophesied concerning their hearts (Matt 15:7-9). Religious people who honor YHWH with their lips, their pen, or their pixelated words typed on a device while yet having their heart far from Him are they who worship or serve Him in vain. As it is a form of worship that involves teaching the doctrines the commandments of men (Col 2:22, Titus 1:14). Jesus was very clear in this message. Our heart’s desire for God and each other is that we would fulfill as a reciprocal obligation of love made by action and not just by what is instead going through the motions as an expression of personal self-interest.
The specific manner in which we demonstrate love appears from the reminder of Micah himself. Reiterated from the Mosaic covenant and prophet Isaiah (Deut 30:15, Deut 10:12, Is 56:1, Is 57:15, Is 66:2, Jer 22:3, Hos 6:6). While people have a high propensity toward veering away from God their creator or outright rejecting Him to live out disloyal lives, any effort to mask their sin or error through religious practices is ineffective and only worsens matters. As YHWH knows the heart and our thoughts and intentions, we can apply what we understand from His word through Micah. About what we should do to live in a way that pleases Him, according to the fruit of the Spirit (Gal 5:22-23) and the Shema by what we read through the words of Christ (Mark 12:29-34).
As we have the opportunity, and in daily life, we are better situated at peace before God and others when we humble ourselves and demonstrate consistent love for Him and others. At the same time, we speak and act justly among people. Yet only a principled justice guided by Scripture to keep from neglecting others, abusing people, or causing undue harm. If authentic Christians today were to practice what Micah wrote about, their efforts would lead to a pleasing lifestyle that honors God and His desires for us within the new covenant.
As Jonah was an obstinate and disobedient prophet of YHWH, he refused the LORD’s instructions to travel to the city of Nineveh in Assyria and warn them of destruction. Due to the great evil in Nineveh, they were subject to what God would do to them if they would not repent or turn from their wickedness (rā’āh). The words of YHWH to Jonah were unambiguous: “Arise and go to Nineveh (Jonah 1:2)” with no ambiguity whatsoever. Their evil was before God, their creator, and they were to have His judgment proclaimed against them. Along with Jonah, we are informed that they must repent of their evil, or else.
Incredibly, Jonah attempts to flee from YHWH’s presence, the omnipresent God of the world he occupies. With the narrative of Jonah’s story, interwoven with poetic Hebrew wordplay, it is revealed that his efforts did not turn out well. Numerous incidents provide lessons about circumstances in opposition to YHWH that point to His will and sovereignty. God will have His decree spoken before Nineveh one way or another. To warn the city and its occupants and make clear the differences between them and His people within Judah and Israel when Nineveh does repent. In fact, by carefully reading through the story, and by careful reflection on the general nature of prophets (Nevi’im), would Jonah have known the direct or inferred comparison between God’s people and Nineveh to the North in Assyria? That God’s people would not repent, but Nineveh, the people of Assyria, a foreign nation who worshiped false gods, would, in fact, repent only to anger Jonah. That he would resent the difference and that God would relent from the destruction of his enemy.
Jonah 4:2 informs us exactly why he quickly fled to Tarshish, in roughly the opposite direction of Nineveh. His words spoken in prayer to YHWH were as follows: “O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.” Jonah did not flee to another country away from the presence of YHWH because he was afraid of God, or the people of Nineveh. He was afraid that if his enemies repented, God would not destroy them. He knew the character of YHWH, and he did not want mercy and kindness to appear in the lives of those who were doing exceedingly great evil.
In the end, the story was largely about Jonah. Much to the prophet’s dismay, the people of Nineveh repented and were spared of imminent destruction. His enemies were shown mercy after Jonah did eventually and reluctantly declare to them, “Yet forty days, and Nineveh shall be overthrown!” That by the circumstances orchestrated through the sovereignty of YHWH; a poignant lesson is revealed to Jonah and us through Scripture about obedience. Are we more for YHWH’s interests, or those of our own? Even if we are offended, fearful, or resistant to where God would want us, or have us do, what is our heart attitude? Just as God’s lovingkindness (ḥĕ’•sĕḏ) and mercy are present with us, how can we not delight in that of God even if present among our enemies?
This post is in the context of my Psalm 82 worldview. I follow and accept the first-century perspective of the Apostle’s view of Scripture. So that may provide some sense of premise I have as to what scenario is offered here from personal studies and interpretation in the book of Daniel. I am aware of the conventional interpretations from dispensationalists. I have read the Hays text as well on this. Still, I am fully prepared to be entirely wrong, or corrected on this. This is merely a preliminary perspective about the four-beasts written about in the book of Daniel (chapter 7). Some suspicions and written observations are here about what the near and far view of Daniel’s prophetic meaning looks like apart from an amillennial or preterist perspective.
Gentile pagan empires are the four beasts we read about in Daniel. From a prophetic and historical perspective, the lion is Babylon (Assyria), the bear is Medo-Persia (Iraq/Iran), the leopard is Greece (Yavan, or Asia Minor/Turkey in Daniel’s time), and the fourth beast of iron and clay is fierce, unlike the others (Europe/Rome occupied Caliphate). The corollary to this vision is Nebuchadnezzar’s statue, as interpreted in Daniel. Since Daniel 7 is an interpretive repetition of the statue in Daniel 2, all inferior empires (beasts) were historically destroyed by the fourth empire.
Prior to the rise of the historical Roman empire, it was Greece that campaigned throughout the Middle East and conquered numerous nations to the East. This third beast (kingdom), under the leadership of Alexander the Great, was also responsible for the destruction of numerous nations. As a beast that devoured the rest (Babylon and Medo/Persia), this historical empire looks to have wrought a level of destruction entirely familiar to what we read about from the fourth beast. To include the spiritual principalities over the nations or territories set before Greece (Macedon) under Alexander the Great.
The Empire of Alexander illustrated above is a fulfillment of the prophecy and angelic interpretation concerning the conflict between the ram and the goat. Symbolic of both Media/Persia (ram) and Greece (goat) respectively. Where eventually the great horn that emerges from the goat is recognized as Alexander the Great. Once that great horn is destroyed, the four horns that emerge from it will produce a single ruler of great power. It was and is to have great power as the already, but not yet. From Daniel’s perspective, the vision was in the distant future to explain Antiochus Epiphanes of Greece. Historically originated from Seleucid kingdom, and the one who is not of his own power (Dan 8:24), he was anti-Christ type figure risen to commit the atrocities written about in Scripture and across history. To fulfill the relative near view of prophecy concerning the evil ruler among the four receding kingdoms we are informed about by Gabriel, the archangel in Scripture (Dan 8:16).
I am aware of traditional views that accept the fourth beast of iron as Rome. And that the “Roman” empire is predicted to revive during the end times. However, I suspect the region is “governed” or headed by a principality that includes Europe. Rome is in Europe, and I am coming to the view that the fourth beast/empire is the Islamic Caliphate’s presence across the European Union. The onslaught invasion of the Islamic peoples throughout Europe is happening again, but it is also growing well beyond that.
Historically, Rome never entirely destroyed the other three empires/beasts as we read about in Daniel as the Parthians of Persia remained in the North, and they were not fully conquered (Dan 7:12). However, the historical Islamic Caliphate did, in fact, conquer all three of the empires. And on its current trajectory, it may become revived with a substantial presence in Europe (Rome) by geometric growth. It can develop a coalition of nations (10-horns; Dan 7:27) in which anti-Christ may emerge (Daniel 2:34-35, 40) if there is such a person after Antiochus Epiphanes (175 – 164 BC) who desecrated the Jerusalem temple just prior to its destruction in 70 AD (abomination of desecration).
So, I am inclined to tentatively recognize the view that the four beasts are Babylon, Medo / Persia, Greece, and Rome. A Rome (Europe) that is fed by Greece (Yavan/Turkey) that is again flooded by Islam with its Caliphate of nations. One could also easily take the position of Greece becoming the eschatological fourth beast, or that it overlaps Europe/Rome, since it is Yavan from the root text of Scripture to identify its geographic position of modern Turkey. Moreover, in my reading of Daniel, Greece is Yavan, as written in Daniel 8:21 and elsewhere. Since Greece did not exist at the time of Daniel’s prophecy, it is rendered in the root language as Yavan / Javan (Asia Minor).
Today it is widely recognized that Turkey aspires to rebuild a Caliphate and is forming its Islamic alliance. This is presumably the 10-horns (Dan 7:7) that grow from the fourth beast written about in Daniel. To infer that the current Caliphate coalition-building among nations are Turkey, Syria, Lebanon, Iraq, Iran, Afghanistan, Pakistan, Azerbaijan, Turkmenistan, and Uzbekistan. Still, the identity of coalition nation states, and borders by quantity are not as precisely important as is the controlling spiritual principalities in the region. The prophecy of ten horns is of the area to include its spiritual involvement as eschatological messaging, not of the entire planet. As an aside, in my view, Turkey is today a government-sanctioned version of ISIS, and it needs to be ejected from NATO.
This is where my tentative opinion is currently, and I understand the history of Antiochus Epiphanes as an anti-Christ type from long ago. Specifically, the little-horn among the ten that emerged (Dan 7:8, 7:20, 8:9, 8:23-25). Since I so far fully accept the near/far view of concurrent truth and prophetic fulfillment, I would watch for the origin of a final principality-controlled anti-Christ from the Seleucid (Greek) lineage. Some (preterists) speculate that there is no further prophetic prediction of anti-Christ while others think the far view of fulfillment arises from either Judaism as their long-awaited messiah of the Hebrew Old Testament. See Daniel 8:5-9 for its background identity in terms of its geographic proximity.
Prophecy is a puzzle that comes into view from various perspectives among everyone who studies eschatology. As the pieces are brought together, the prophetic vision becomes clear. Most especially in light of definitive historical fulfillment AND support from authoritative Scripture as such.
When a person walks by the Spirit as written about in Paul’s letter to the Galatians (Gal 5:1-26), we are guided in Christlike behavior that honors God’s instructions to love one another. As Christ’s life is narrated in the gospels of Scripture, we observe numerous examples of what it looks like to love people and act upon God’s interests to meet the needs of others. By doing so, we are making a lasting difference among friends, family, co-workers, classmates, and people in general. It is to interpersonally live out the kindness, patience, joy, gentleness, and peace that speaks about what God has done in our lives. Each individual who experiences a life transformation through Christ must love others, as it is an inevitable outcome of a fruitful relationship that develops between us and God.
We read within Scripture the words of Yahweh Himself about what offends Him concerning Christian behaviors. Particularly among those who go through the motions of spiritual interest without regard to others’ safety, protection, and well-being. Amos 5:23-24 gives us the specifics. Where, in Scripture, the worship of God’s people becomes rejected in the following way — “Take away from Me the noise of your songs; I will not even listen to the sound of your harps. But let justice roll down like waters and righteousness like an ever-flowing stream.”
Notice that the music that could delight God instead becomes noise to Him. By contrast, the music and worship of an individual or a congregation are accepted and fulfilling when done within the context of ongoing care for others. Not just as a mental hope for the well-being of the needy, disadvantaged, abused, or wronged, but by a willful effort to apply restorative action where or as suitable. It is necessary to seek out where there are needs and fulfill them as an act of service and a form of worship even as we appear before God in prayer, with music, song, or benediction.
As there are continued injustices that accompany a fallen world, we as individuals have a responsibility to find them and make a difference where we can. Each person can make a difference through volunteer work, donations, mentoring, teaching, counseling, advocacy, etc. As bearing one another’s burdens is a conscious activity that is not merely an emotional exercise, but a surrounding effort to our being’s entire realm or context. Particularly among those relationships we have. We help as we can in duty and support for people through God who has given us the hope we have.
When God conveys the term “justice” to us, He intentionally allows its definition to emerge for clarity and depth. “Justice,” as a definition, is usually rendered in a bible lexicon as “the quality of being free from favoritism, self-interest, bias, or deception, especially conforming to established standards or rules.” How the term “justice” is used in Amos 5:23-24 implies a refreshing and life-giving effect. That it is preferred over music, song, sacrifice, or religious praise as a ritualistic effort Yahweh often condemned. God requires of us as individuals, and organizations, both obedience and justice. It is a biblical justice that is above and over the significance of worship or spiritual disciplines.
