Prophecy: The New Covenant

Posted on October 24, 2013 by Bryan Hodge

Let’s define “covenant.”  The Hebrew word has its origin in a verb meaning ‘”to cut or divide’ in allusion to a sacrificial custom in connection with covenant making” (Vine’s).  The word is used of (1) Covenants between men – (a) a treaty, alliance, league; (b) constitution, ordinance between monarch and subjects; (c) agreement, pledge; (d) alliance of friendship; (e) alliance of marriage.  (2) Covenants between God and man – (a) alliance or friendship; (b) divine constitution or ordinance (B-D-B-G).

The Greek word means literally “through a receptacle, repository, chest, box.”  It is used of “a disposition of property by will or otherwise” (Vine’s).  It is also used of: (1) a disposition, arrangement; (2) a compact, covenant (Thayer).  The word is used by the Septuagint for the Hebrew word.  Another point to understand is that this word frequently refers to unilateral agreements or declarations.  “It is the declaration of one person’s will, not the result of an agreement between two parties” (B-A-G).

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah” (Jeremiah 31:31).

The writer of Hebrews quoted Jeremiah 31:31-34 (see Hebrews 8:7-13; 10:15-18).  He even said, “In that He says, ‘A new covenant,’ He has made the first obsolete” (Hebrews 8:13).

When did this covenant come?  Jesus connected this covenant with his blood (Matthew 26:28; Luke 22:20).  The Hebrews writer said, “where there is a testament, there must also of necessity be the death of the testator.  For a testament is in force after men are dead, since it has no power at all while the testator lives” (Hebrews 9:16-17).  The writer then connected these words with the sacrifice of Jesus (Hebrews 9:23-28).

Some have seen an allusion to a “last will and testament” in Hebrews 9:16-17; However, such is really not in view.  Consider these things: (1) the New Covenant is being compared to Moses’ giving of the Old Covenant.  There was no death of the testator in that covenant, if we mean by this the death of one who made out a “last will and testament.”  However, there was blood shed (cf. Exodus 24:1-8).  (2) The words “men” and “testator” do not appear in the Greek reading of Hebrews 9:16-17.  The words are supplied.  Adam Clark commented, “Where there is a covenant, it is necessary that the death of the appointed (victim) should be exhibited, because covenant is confirmed over dead (victims), since it is not valid while the appointed (victim) is alive” (Vol. 6, pg. 747-748).  The Zondervan Parallel New Testament in Greek and English reads, “For where a covenant death necessity to be offered of the making covenant, for a covenant over dead [is] firm, since never has it strength when lives the making covenant.”  (3) The comparison is this: Moses declared and then ratified, or instituted it with blood.  This is exactly what Jesus did.

“…not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt” (Jeremiah 31:32).

The words, “the day that I took them by the hand to lead them out of the land of Egypt” includes that which was engraved upon stones (see 1 Kings 8:9 cf. 8:21).  This covenant would be in some way(s) different from that covenant.

“But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law in their minds, and write it on their hearts; and I will be their God, and they shall be my people.  No more shall every man teach his neighbor and every man his brother saying, “Know the LORD, ‘for they all shall know me, from the least of them to the greatest of them says the LORD… I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31:33-34).

Here are the differences in the covenants…

1) The Israelites of old became Israelites  (God’s chosen people) by birth.  One became such without any knowledge of the LORD, or His law.  He had to be taught such things later by others.  Some Israelites did have God’s word in their hearts [(Psalm 37:41; 40:8; 119:11; cf. Deuteronomy 4:9-10; 6:6-7; 11:18-19; 30:14) and even some Gentiles (Romans 2:15)].  However, under this new covenant one must first know (cf. John 6:45).  Today, man is required to be “born again” (John 3:3-5).

2)  Sin under the previous covenant was remembered each year on the Day of Atonement (Hebrews 10:1-3 cf. Leviticus 16:11-15).  The sacrifice of Jesus is once and for all (Hebrews 9:25-26).  He remembers our sin no more (Hebrews 10:17-18).

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Prophecy: The Suffering Savior

Posted on October 21, 2013 by Bryan Hodge

Isaiah 53 is a prophetic passage. It tells of one who would come and suffer for man. It tells of Jesus; so says Philip (Acts 8:30-35); so says Peter (1 Peter 1:18-20; 2:22-25); so says Paul (Romans 10:16). No on else in all of history seems to fit.

Physical Life

“He shall grow up before Him (the Lord cf. v.1) as a tender plant and as root out of dry ground” (v. 2a).

Jesus was born and grew up in a difficult environment, but not without watchful care. He grew up before the Lord’s eyes. That is, His watchful care. Examples of God’s care include: (a) flight into Egypt (Matthew 2:13). (b) ministering angels (Matthew 4:11; Luke 22:43); providential protection (Luke 4:28-30; John 7:30; 8:29).

“He has no form or comeliness (majesty ESV)… There is no beauty that we should desire Him” (v. 2b).

There was no unusual beauty that caused people to follow Him. There was no halo perpetually around His head to attract people to Him. Homer Hailey remarked “no regal adornments such as the people desire, but only an unimposing peasant carpenter from a small obscure village in Galilee” (Isaiah, p.437). Note: the Hebrew’s word for ‘beauty’ is used of David in 1 Samuel 16:18.

Too many people put style, pizzazz, flare, and flamboyance over substance and content. Jesus could have attracted people with such an appearance, but this is not how He came. The attraction was to be the teaching. Jesus said, “everyone who has heard and learned from the Father comes to me” (John 6:45).

Suffering

“He is despised and rejected by man, A man of sorrows acquainted (could be rendered ‘knowing’ cf. Isaiah 53:11) with grief” (v. 3).

The next time you begin to feel sorry for yourself, remember Jesus. “Consider Him who endured such hostility from sinners against himself, lest you become weary and discouraged in your souls. You have not resisted to bloodshed, striving against sin” (Hebrews 12:3-4). He “was tempted in all points as we are, yet without sin” (Hebrews 4:15).

“He was oppressed and afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (v.7).

Jesus did not resist. He went quietly, not even returning their evil. “When He was reviled, (He) did not revile in return. When He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Peter 2:23).

“He bore our griefs and carried our sorrows… He was wounded for our transgressions, He was bruised for our iniquities. The chastisement for our peace was upon Him, and by His stripes we are healed… the Lord has laid on Him the iniquity of us all…It pleased the Lord to bruise Him” (v. 4, 5, 6, 10).

His suffering was according to God’s will. God was pleased with this, not a sadistic pleasure, but by what this would accomplish. It is because this was God’s will that, “He opened not His mouth” (Isaiah 53:7 cf. Matthew 26:39).

Jesus’ wounds were for man’s sins. “By His knowledge,” God said, “My righteous servant shall justify many” (v. 11). The term “knowledge” connects back to the word “acquainted” (cf. v. 3, which could be rendered “knowing”).

Death

“He was taken from prison and from judgment…He was cut off from the land of the living” (v. 8).

He was taken from prison. “They…led Him away to be crucified” (Matthew 27:31).

He was taken from judgment. Justice was not done. Pilate had thrice declared Jesus innocent (John 18:38; 19:4; 19:6). However, the mob demanded blood. They cried out, “Let Him be crucified!” (Matthew 27:23).

He was cut off from the land of the living. The words “cut off” refer to a violent unnatural death (Exodus 31:14 cf. Numbers 15:32-35; Isaiah 53:8 cf. Daniel 9:26).

Many criminals have been executed. Some of these criminals have suffered horrible deaths. Example: In 1757, Robert-Francois Damiens failed in his attempt to assassinate Louis XV of France. The court resolved to send a message to all would be assassins. A half a dozen expert torturers were gathered. Damiens was made a public spectacle. He was tortured for six hours before a large crowd in Paris (story is told by William F. Buckley Jr. in an article entitled “Bloody Passion” which appeared in National Review, March 09, 2004). However, the death of Jesus was different. He not only suffered, He was innocent. He was willfully suffering for others. William F. Buckley Jr. asked, “What kind of audience could Mel Gibson get for a depiction of the last hours of Robert-Francois Damiens? The film depends… on the victim being Jesus of Nazareth” (ibid).

On Lookers

“We esteemed Him stricken, smitten by God, and afflicted” (v. 4).

The mob misunderstood. They believed that Jesus was being rejected and punished by God. The rulers sneered, “Let Him save Himself if He is the Christ, the chosen of God” (Luke 23:35). The soldiers mocked, “If you are the King of the Jews, save yourself” (Luke 23:39). One of the criminals blasphemed Him saying, “If you are the Christ, save yourself and us” (Luke 23:39). He looked abandoned and totally rejected. He was not. In truth, “He (God) has not despised nor abhorred the affliction of the afflicted; nor has He hidden His face from Him; But when He cried out to Him, He heard” (Psalm 22:24).

Burial

“He made His grave with the wicked – But with the rich at His death, because He had done no violence, nor was any deceit found in His mouth” (v. 9).

A criminal was not ordinarily afforded an honorable burial. “History tells us that as a rule, crucified criminals were left on the cross to be devoured by birds or were thrown into a common grave” (Lee Strobel, The Case for Christ, p.208).

Joseph of Arimathea begged Pilate for the body of Jesus. Joseph was a rich man. He provided his own tomb for Jesus (Matthew 27:57-60; Mark 15:43-46; Luke 23:50-53; John 19:38).

The reason this was allowed is stated. It was because “He had done no violence, nor was there any deceit on His mouth” (v.9). Jesus’ conduct had an effect on Joseph, on Pilate, or both.

Resurrection

“He shall see His seed, He shall prolong His days… He shall see the labor of His soul, and be satisfied” (v. 10, 11).

The prolonging of His days is an implicit reference to the resurrection. Jesus says, “I am He who lives, and was dead, and behold I am alive forevermore” (Revelation 1:18).

The seed no doubt refers to Christians. Through His efforts, many were justified (Isaiah 53:11). He divided the spoil (Isaiah 53:12; cf. Luke 11:21-22).

Who Else?

Modern Jews reject that this passage has to do with Jesus. Instead, they claim that the passage has to do with the nation of Israel collectively, and not to one individual.

Our reply: (1) It is an established fact that ancient Jewish commandments considered Isaiah 53 a reference to the Messiah (2004 Spring Bible Lectures, Judaism, p. 342). (2) This view is not found among the Jews until the 11th century A.D. … “For almost one thousand years after the birth of Yeshua, not one rabbi, not one Talmudic teacher, not one Jewish sage left us an interpretation showing that Isaiah 53 should be interpreted with reference to the nation of Israel.” (Michael L. Brown quoted, 2004 SBL p. 343). (3) The reference seems to be of an individual. Notice: “He” contrasted with “my people” (Isaiah 53:8). The Ethiopian thought the reference to be of an individual (Acts 8:34). (4) The suffering is passively endured. When did the Jewish nation so behave? (5) The nature of the death is vicarious. How could this describe Israel? (6) “One of the clearest admissions Isaiah 53 points to Jesus is the fact that Isaiah 53 has not been read aloud in the Jewish synagogue for centuries! Why do the Jews refuse to read this passage in the synagogue today, especially in view of the fact that the passage was read in the ancient Jewish synagogues? The answer is obvious – you can’t read Isaiah 53 without thinking about Jesus of Nazareth. It has fulfilled this passage in every detail!” (ibid, p. 344).

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Prophecy: Bruised Reed and Smoking Flax

Posted on October 17, 2013 by Bryan Hodge

“Behold! My servant whom I uphold, My Elect One (chosen ESV) in whom my soul delights!” (Isaiah 42:1a).

The speaker is God. This is true from Isaiah 41:1-42:9 (Notice: 41:4, 10, 13, 17, 21; 42:5, 6, 8).

The words “My servant” have reference to God’s ideal servant, Christ. (Isaiah 42:1-4 cf. Matthew 12:18-21). While it is true that others are called “My servant” [e.g. Job (Job 1:8; 2:3), Nebuchadnezzar (Jeremiah 25:9), Israel (Isaiah 41:8-9; 44:1-2, 21; 45:4; 48:20), Isaiah (Isaiah 44:26), preachers (Philippians 1:1; 2 Timothy 2:25)], this is speaking of God’s ideal servant.

There is a subtle comparison being made between Israel and Christ. (a) On one hand, Israel is called “My servant” and “chosen” (Isaiah 41:8-9). Israel is promised that God would “uphold” them (Isaiah 41:10, 13). However, Israel was far from the ideal servant. He says of them, “Hear, you deaf, and look you blind that you may see! Who is blind but my servant, or deaf as my messenger whom I send? Who is blind as my dedicated one or blind as the servant of the Lord? He sees many things, but does not observe them. His ears are open, but he does not hear (Isaiah 42:18-20 ESV). This is speaking of Israel (Isaiah 42:22-25).  (b) On the other hand, there is this servant “in whom My soul delights” (Isaiah 42:1). Like Israel, this servant is called “my servant” and “chosen” (Isaiah 42:1). Like Israel, this one is upheld by God (Isaiah 42:6).

“I have put My Spirit upon Him; He will bring forth justice to the Gentiles (nations ESV)”  (Isaiah 42:1b).

The Christ certainly fits this. He was anointed with the Spirit (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32; 3:34-35; Acts 10:38). Compare this also with the words of Isaiah 11:1-2.

Moreover, this servant’s role concerns not just Israel, but the nations, or the gentiles. The word rendered “justice,” or “judgment” (KJV) has a variety of usages including: (1) judgment; (2) justice; (3) ordinances….law of the king (Brown-Driver-Briggs-Genenius Hebrew-English Lexicon).

“He will not cry out nor raise His voice, nor cause His voice to be heard in the street” (Isaiah 42:2).

Perhaps this has to do with the submissive way he went to the cross. Later, in this same book, we’re told, “He was oppressed, and he was afflicted, yet he opened not his mouth. Like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth” (Isaiah 53:7).  “When he was reviled, he did not revile in return; when he suffered, he did not threaten” (1 Peter 2:23).

“A bruised reed He will not break, and a smoking flax (dimly burning wick NASB; faintly burning wick ESV) He will not quench” (Isaiah 42:3).

Jesus did not appear to break and extinguish. Jesus said, “God did not send his Son into the world to condemn the world, but in order that the world might be saved through Him” (John 3:17). He came “to seek and save the lost” (Luke 19:10). He came so that man “may have life and have it more abundantly.” (John 10:10).

The ESV Study Bible comments, “This is the first of four servant songs, fulfilled in Jesus Christ” (cf. 42:1-4; 49:1-6; 50:4-9; 52:13-53:12). The material is rich and worth one’s meditation.

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Prophecy: “The Branch”

Posted on October 15, 2013 by Bryan Hodge

“There shall come forth a rod [shoot NASB/ESV] from the stem [stump ESV] of Jesse, and a branch shall grow out of his roots” (Isaiah 11:1).

Israel had been described as a felled tree, nothing but a stump remained (Isaiah 6:11-13). However, the tree was not dead. There remained life in that stump.

Arising from the stump would come a branch from Jesse. This branch would have an “excellent and appealing” fruit (Isaiah 4:2). This branch would build the temple of the LORD (Zechariah 6:12). This branch would be king (Jeremiah 23:5 cf. 33:15). This branch would be called “THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:5-6; 33:15-16). This branch is a man (Zechariah 6:12). This branch is the servant of the LORD (Zechariah 3:8). This branch would attract the gentiles (Isaiah 11:10).

This branch is Jesus (Isaiah 11:1, 10 cf. Romans 15:12). Notes: (1) Jesus came through Jesse (Isaiah 11:1 cf. Luke 3:32). (2) Jesus came through David (Jeremiah 23:5; 33:15 cf. Matthew 1:1; Luke 3:31; Romans 1:3). (3) The name “Jesus” means, “Jehovah is salvation.” (4) Jesus built the church (Matthew 16:18), which is a temple (1 Corinthians 1:1-2 cf. 3:16; Ephesians 2:19-22; 1 Peter 2:5). (5) He is king (Matthew 21:5; 27:11; John 18:36; 1 Corinthians 15:25; 1 Timothy 6:15 cf. Revelation 19:11-16).

“The spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and the fear of the LORD” (Isaiah 11:2).

The language reminds one of Solomon. We’re told, “God gave Solomon wisdom and exceedingly great understanding, and largeness of heart like the sand on the seashore. Thus Solomon’s wisdom excelled the wisdom of all the men of the East and all the wisdom of Egypt” (1 Kings 4:29-30).

The Spirit came upon Jesus at his baptism (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). The ESV Study Bible commented, “wisdom and understanding for leadership (Deuteronomy 1:13; 1 Kings 3:9 cf. Isaiah 10:13); counsel and might to carry out his wise plans (Isaiah 36:5 cf. Job 12:13; observe the connection to Isaiah 9:6 …); knowledge and fear of the LORD for holiness (Psalm 14:4; Proverb 2:5).”

“He shall not judge by the sight of his eyes, nor decide by the hearing of his ears; But with righteousness he shall judge …”  (Isaiah 11:3-4).

Righteous judgment demands impartiality. Justice is blind. Jesus taught, “Do not judge according to appearance, but judge with righteous judgment” (John 7:24). Jesus one day will judge humanity (John 5:22; 12:48; Acts 17:31; Romans 2:16; 14:10; 2 Corinthians 5:10). He is “the righteous judge” (2 Timothy 4:8).

“Righteousness shall be the belt of his loins, and faithfulness the belt of his waist” (Isaiah 11:5).

Some kings are known for their beautiful garments (e.g., Matthew 6:29). However, this king’s clothing includes “righteousness” and “faithfulness”.

Sidebar: Christians are to be clothed with: (1) Christ (Galatians 3:27; Romans 13:14; (2) humility (1 Peter 5:5); (3) tender mercies, kindness, humility, meekness, longsuffering, … above all love (Colossians 3:12-14); (4) the whole armor of God (Ephesians 6:10-ff); (5) the incorruptible beauty of a gentle and quiet spirit (1 Peter 3:4 said to women).

“The wolf also shall dwell with the lamb; The leopard shall lie down with the young goat; The calf and the young lion and the fatling together; and a little child shall lead them; The cow and the bear shall graze; Their young ones shall lie down together; and the lion shall eat straw like the ox; The nursing child shall play by the cobra’s hole, and the weaned child shall put his hand in the viper’s den. They shall not hurt nor destroy in all my holy mountain” (Isaiah 11:6-9).

Many in the religious world anticipate a time when complete world peace will exist on this earth. Some even literalize the animals in this passage. Thus, they look for a time when the animal kingdom will be at peace.

However, the peace spoken of here exists in “my holy mountain” (Isaiah 11:9 cf. Isaiah 2:2; Daniel 2:35, 44). Man is changed in Christ. “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28). “There is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all” (Colossians 3:11).

The reason such peace is possible is because the knowledge of the LORD was spread through the earth (Isaiah 11:9). Consider: Luke 24:47; Acts 1:8; Romans 1:8; 10:18; Colossians 1:3-6; 1:23.

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Prophecy: Jesus in Four Pictures

Posted on October 13, 2013 by Bryan Hodge

“For unto us a child is born, unto us a Son is given; And the government will be upon his shoulder. And his name shall be wonderful counselor, mighty God, Everlasting Father, Prince of Peace of the increase of His government and peace there will be no end …” (Isaiah 9:6-7).

It begins by saying, “unto us a child is born, unto us a son is given.” This may not be mere repetition. Foy Wallace, Jr., remarked, “The reference to a child being born and a son given … is not tautological — it is not repetition. As a human being, a child of human nature, he was born; but as a son he was given — he was begotten of God, the son of God” (A Review of The New Versions, p. 149).

But notice how this son is described…

I. Wonderful Counselor.

Many translations separate the words wonderful and counselor with a comma as if two different things are in view. However, it seems to me that it is best to take these words together. Watch the fact that “mighty” goes with “God,” and “Everlasting” goes with “Father.” Even so, it seems to me that “wonderful” goes with “counselor.”

Many turn to the wrong sources for advice in life. Some trust Dobson, Spock, and Bradshaw more than they trust the Bible. Steven Lloyd has written, “Imagine that you are looking for help to understand a problem with which you are unsuccessfully coping. You are seated at a table with Sigmund Freud, Abraham Maslow, and some Modern-day psychotherapist, and Jesus Christ. To whom would you address your question in an effort to solve your problem? If you are living by faith in God you would say ‘Jesus Christ.’ And yet, by virtue of the time we spend reading the myriads of self-help books and by observing whom people turn to for help, have we not, practically speaking, chosen the secular psychologist of our time over the Lord?” (Coping: A Biblical Approach, p. 37).

Some times secular sources do provide help, but why do we turn to them first? “It is not uncommon to hear people who profess belief in God, and in the Bible as His word argue that they did not find ‘real’ solutions to their problems until they read such and such book by some secular author; or until they went to some secular support group… It has been my experience that those who claim the Bible was insufficient to help them either did not search the scriptures for their answer or they did not search them enough. After one man told me that he could not find help in the scriptures for his problems but that he found help through a secular support group, I asked him to look back at what he had learned, to reflect on his knowledge of the word, and to tell me what he could not have found in the Bible. After reflecting on the question, he admitted that there was nothing he learned that he could not have found in the Bible, if he had only thought through it more completely. He has become a great advocate for the sufficiency of God’s word” (Coping, pp. 37, 49-50).

Why do we first turn to sources other than the scriptures? In Jesus “are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). “His divine power has given to us all things that pertain to life and godliness” (2 Peter 1:3). The word of God, for example, contains valuable information about marriage and family life.

Furthermore, when it comes to salvation let us remember: (a) He has “the words of eternal life” (John 6:68). (b) Judgment will be according to His word (John 12:48).

II. Mighty God.

In Isaiah 7:14, we’re told of the one to be born, who would be called “Immanuel,” meaning “God with us” (cf. Matthew 1:23). Now, we’re told of one who would be called “mighty God.” John wrote of God becoming flesh and dwelling among men (John 1:1 cf. 1:14).

The reference is to His might and His deity. [Note: The term “mighty God” occurs in the scriptures as a reference to the LORD (Jeremiah 32:18 cf. Isaiah 10:20-21; 49:26; Deuteronomy 10:17; Nehemiah 9:32). Wayne Jackson remarks, “The term ‘mighty God’ does not suggest an inferior ‘god’ as the watchtower cult contends. Note the usage of the expression in connection with ‘Jehovah’ in (Isaiah) 10:20-21 and Jeremiah 32:18” (Isaiah, p. 30)].

III. Everlasting Father  (Eternal Father, NASB).

Stated here is an eternal nature. Many passages speak of Jesus’ pre-existence and even eternal existence. (a) There would come one out of Bethlehem “whose goings forth are from of old, from everlasting” (Micah 5:2). (b) John said of Jesus, “He who comes after me is preferred before me for he was before me” (John 1:15). Note: The first “before” is “emprosthen” which refers to rank or position.  The second “before” is “protos,” which is a reference to time. (c) Jesus said, “before Abraham was, I am” (John 8:58). Note: The word “was” is aorist tense expressing pointed action. The word “am” is present tense expressing a continuous state.

How is it that Jesus is called “Father”? The following suggestions have been made: (a) He is referred to as father because he is man’s creator or originator (John 1:3; Colossians 1:16). (b) He is referred to as father because he cares, protects, sustains, and even instructs us (see usage: Genesis 45:8; Job 29:15-16). (c) The reference is to his authority (see usage: Isaiah 22:20-22). I think this is the solution.

IV. Prince of Peace.

Jesus’ message is a message of peace. His gospel is called a gospel of peace (Romans 10:15; Ephesians 6:15). His message when followed accomplishes: (1) Peace with God (Romans 5:1; Ephesians 2:17-18). (b) Internal peace even while enduring external tribulation (John 16:33; Philippians 4:7). (c) Peace between man (Matthew 5:9; 7:12; Romans 12:17-21; Ephesians 2:14-15; Galatians 3:28; Hebrews 12:14). Note: Since all men do not follow his teachings, we do not see the world at peace. But, imagine how terrible it would be if no one followed his teachings!

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Prophecy: Virgin Birth – A Study of Isaiah 7:1-16 (Part 2)

Posted on October 10, 2013 by Bryan Hodge

“Therefore the Lord himself will give you a sign: Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. Curds and honey he shall eat, that he may know to refuse the evil and choose the good. For before the child shall know to refuse the evil and choose the good, the land that you dread will he forsaken by both her kings” (Isaiah 7:14-16).

“Virgin” or “Young Woman”?

Here is how various translators have rendered the original word “almah”: (1) Most render it “virgin” (KJV, ASV, NASB, NIV, NKJV, ESV, NLT). (2) A few render it “young woman” (RSV, NEB, NRSV).  Some render it “virgin”, but footnote it with other words (ASV “maiden”; NLT “young woman”).

The original word appears seven times in the Bible (Genesis 24:43; Exodus 2:8; Psalm 68:25; Proverbs 30:19-ff; Song of Solomon 1:3; 6:8; Isaiah 7:14). The KJV renders this word in these passages: “virgin”, “maid”, “damsel”, “maid”, “virgin”, “virgin”, “virgin”.

Thoughts on this word: (1) “Isaiah employs the one word which is never applied (either in the Bible or in other Near Eastern sources) to anyone but an unmarried woman” [Edward J. Young, The New Bible Dictionary, J. A. Dougless, ed, p. 557 (quoted by Gary Workman in the Nov./Dec. 1992 Restorer, p. 4)] (2) “There is no instances where it can be proved that almah designates a young woman who is not a virgin” [Allen Macrae, Theological Workbook of the Old Testament, R. Laird Harris, ed. Vol. 2 p. 672 (quoted in the Restorer)] (3) “The precise meaning of almah remains somewhat obscure… The rarity of its use makes determining its meaning very difficult… in no case is it clear that almah is married… Possibly almah means ‘virgin’ since all unmarried girls in Israel were expected to be chaste” (G. T. Wenhen “virgin” New ISBE vol. 4, pp 989-990). (4) “Even though almah etymologically does not refer to a virgin in the technical sense (there is no word in the Hebrew that does…) There is a presumption of virginity inherent in the use of the word. In short, there was no single word available to Isaiah to convey the idea of virginity any clearer than the word he used” (Gary Workman, The Virgin Birth of Isaiah 7:14, The Restorer, Nov./Dec. 1992, p. 4).

Additional thoughts: (1) Jewish scholars who produced the Greek translation of the Hebrew Scriptures, the LXX, certainly thought virginity was in view. They used the word “parthenos” to translate “almah”. “Parthenos” does denote virginity. (2) The new covenant also used the Greek word “parthenos” (Matthew 1:23; Luke 1:27). (3) This pregnancy was to be “a new thing in the earth” (Jeremiah 31:22-ff).

Another Word?

Some have suggested that if virginity was intended, then another word “bethulah” would have been employed. Therefore, virginity must not be in view.

We disagree. (1) It is far from certain that “bethulah” is a technical word for virginity. (a) The word is translated by the KJV by the word “virgin” and “maid”\“maiden”.  (b) Vine’s says “The word bethulah emphasizes virility more than virginity (although it is used with both emphases.)” (c) If the term refers technically to virginity, then why are additional words attached such as “no man had ever known her” (Genesis 24:16) and “who had not known a man” (Judges 21:12). (d) The word seems to be used of a young widow in Joel 1:8. Robert Gromacki has written “it cannot be argued that bethulah would provide a stronger word for virginity. In fact, bethulah in one instance may have connoted just the opposite impression… Joel 1:8. (The Virgin Birth p. 174). (e) The word “bethulah” literally means “separated”. It refers to “a woman living apart, ie, in her father’s house”, says the ISBE (vol. 4, p. 3051). (2) Even if the term does have reference to virginity, such would not disprove the use of “almah” for virginity. Remember, Jewish Scholars of the third century B. C. thought that it referred to virginity by translating it by the Greek “parthenos.”

Dual Fulfillment?

Alan Highers commented, “The important question then becomes: Is the almah, the young woman of Isaiah 7:14 chaste or unchaste, pure or impure. If she is unmarried, unchaste, and impure, then is this a prophecy, or even properly applicable to the virgin Mary and the birth of Christ. If the almah of Isaiah 7:14 is pure, chaste, and unmarried, the only way she could give birth to a son would be as a virgin! That was fulfilled only one time in history! [Alan Highers, “Is Isaiah 7:14 A Messianic Prophecy?” (From “A Handbook of Bible Translations”, at the Annual Shenandoah Lectures, p. 681)].

Summary

1.  Ahaz was told to ask for a sign concerning God’s words for the immediate future (Isaiah 7:1-12). Ahaz refused. He would trust in a foreign government, rather than God (cf. 2 Kings 16).

2. Nevertheless, a sign was provided. This sign was both distant and near. (a) Distant future: A virgin birth will occur. Ahaz, if you don’t want a sign, I’ll provide a sign which goes beyond your lifetime. I’ll show Judah what I will do. Note: A sign was also given to Jeroboam (1 Kings 13:1-3), which was not fulfilled for 300 years (cf. 2 Kings 23:15).  (b) Near application: Before the time it would take this child (or any normal child) to know right from wrong, the confederation of Israel and Syria would come to nothing. Two or three years after this prophecy both these conspiring kings would be dead (2 kings 15:30; 16:9). Gary Workman has written: “(Isaiah) uses the infancy of Jesus marked off by the word ‘before’ in verse 16 as the measure of time between the giving of the prophecy and the overthrow of the two enemy kings” (The Restorer, p. 6).

Another possibility was set forth in the previous part to this series. Franklin Camp suggested that there was not one prophecy but two prophecies in context. The first found in verses 14-15 concerned the virgin birth and Jesus. The second found in verse 16 concerned Isaiah’s child, Shear-Jasub (Isaiah 7:3, 16 cf. 8:1-4). While I am not sure of the two prophecies theory, this theory does no violence to the virgin birth passage.

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Prophecy: Virgin Birth – A Study of Isaiah 7:1-16 (Part 1)

Posted on October 8, 2013 by Bryan Hodge

The background to this chapter is this: Assyria is pushing westward, conquering territory, and quickly becoming the dominant world power. Under these circumstances, two old foes, Syria and Israel, form a league for mutual protection. The two then try to get Judah to unite with them as well. Judah, however, refuses. Therefore, the two decide to remove Judah’s king from the throne and empower a king who would join forces with them. As they prepare to overthrow the king, Ahaz (king of Judah) contemplates what he should do. Should he turn and pledge allegiance to Assyria? Isaiah says no, but instead what he needs to do is to depend upon God.

Verse 1-2

In verse 1 “Israel” is mentioned but in verse two “Ephraim” is mentioned. Ephraim was a prominent northern tribe; so, for this reason Israel is so designated. Such is similar to how many referred to the old USSR as Russia, or to The Netherlands as Holland.

Israel and Syria had taken an offensive against Judah. Much damage was done (2 Kings 16:5-6). However, Jerusalem had not fallen. Ahaz was filled with fear (Isaiah 7:2b).

Verse 3-9

The Lord instructs Isaiah and his son Shear-Jashub (lit. ‘a remnant shall return’) to meet Ahaz. They were to take a message to him.

The message: (1) Don’t panic over this alliance – v. 4a; (2) This opposition is like “two smoldering stumps of firewood” (NIV) – v. 4. That is, they are but removed; (3) Their plans will not be allowed to prosper – v. 7; (4) Israel as a nation will only exist for another 65 years – v. 8b; (5) Your continuance depends upon your having faith in God – v. 9b.

Ahaz did not have such faith (2 Kings 16:7-9, 10, 16). God’s wrath was turned against him (2 Chronicles 28:22-25).

Verse 10 – 13

To assure Ahaz that he had nothing to fear from the two kings, Jehovah spoke through the prophet saying, “ask for a sign” … To paraphrase: “Ahaz, let me give you a sign that you may trust what I say.”

Ahaz responded by appealing to Deuteronomy 6:16 (cf. Psalm 78:18). Ahaz claimed that he didn’t want to tempt God. But clearly it is not tempting (testing) God wrongfully to do what He says He’ll permit.

It appears to me that Ahaz had already set his mind to appeal to Assyria (2 Kings 16). Whatever his motive, Ahaz refused to ask for a sign.

Verse 14

There is a good principle to use in Bible study, and that is: the best place to find the meaning of a passage is to let the Bible explain itself (e.g., Joel 2:28-32 cf. Acts 2:16; cf. Isaiah 7:14 cf. Matthew 1:22-23). The New Covenant very clearly indicates that the reference is to the Christ being born of Mary.

The name “Immanuel”, or “Emmanuel” means “God with us” (Isaiah 7:14; 8:8, 10 cf. Matthew 1:20-23). Jesus is Immanuel (Matthew 1:20-23). God would come and dwell among man in the person Jesus (John 1:1, 14).

Observation: It is true that nowhere in scripture is Jesus called by man Immanuel. However, consider: (1) The fact is millions today do call him Immanuel. (2) Solomon was to be called “Jedidiah” (2 Samuel 12:24-25), which means “beloved of the LORD.” The scriptures never record any man actually calling him such, but it does not mean that he was not so called. (3) The terms “name” and “called” can be used of one’s nature, and not only of a personal name (e.g., Isaiah 9:6-7; Genesis 2:23 cf., 3:20; Luke1:30-35; Matthew 1:21-25).

Note: There are two big questions which we will not answer until part two. (1) Does this verse refer to a virgin birth? (2) Does this verse have double fulfillment? That is, does it refer to someone in Ahaz’s day and then, secondarily to Jesus?

Verse 15-16

Many, including me, understand there to be one child in verses 14-16. The child would grow up under somewhat normal circumstances, eating and drinking just like other children do (Luke 2:52 cf. Luke 1:80). The food herein mentioned is not the food of the privileged, the rich, the powerful; instead, this is the food of the poor (Isaiah 7:14 cf. 7:19-25). Joseph and Mary were poor. This is clear from Luke 2:22-24 (cf. Leviticus 12:1-8). Before, the time it would take this child (or any typical child) to know right from wrong (reaching the age of accountability cf. Deuteronomy 1:39-40) … before that age, the confederation of Israel and Syria would come to naught. Two or three years after this prophecy both these conspiring kings would be dead (2 Kings 15:30; 16:9).

However, Franklin Camp was of the opinion that the child of verse 16 to be different than the child of verse 14-15. He suggested that there were two prophecies set forth. One concerned a virgin birth and one concerned Isaiah’s child. He suggested that the child of verse 16 is the child of Isaiah mentioned in Isaiah 7:3. He commented, “It makes no sense for God to command Isaiah to take the ‘child’ and it never be mentioned again … Furthermore … If the ‘child’ of verse 16 is the same as ‘the son’ of verses 14 and 15 why not continue the pronouns, reading thus: ‘For before he,’ not ‘child’? If ‘the child’ of verse 16 is the same as ‘the son’ of verses 14 and 15, there would have been no point in using the word ‘child’ …The change … was by deliberate design and purpose to separate the virgin birth and ‘son’ of verse 14 from the ‘child’ in verse 16. The prophetic action of verse 16 was directed toward Ahaz … As proof that this is correct, compare the language of verse 16 with chapter 8:4” (Franklin Camp, Isaiah 7:14, printed by Tom Wacaster in The Majesty of Jesus: A Commentary on the Gospel of Matthew Vol 1, p. 665-678).

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Prophecy: The LORD’s House

Posted on October 7, 2013 by Bryan Hodge

The words of Isaiah are prominent in the New Covenant. “The importance of the book is indicated by the frequency with which it is quoted in the New Testament. Isaiah is quoted by name 21 times, slightly more than all the other writing prophets taken together, and there are many more allusions and quotations where his name is not given.” (The Zondervan’s Pictorial Bible Dictionary, p. 385). Wayne Jackson has written, “The New Testament quotes more from the book of Isaiah than all other prophecies combined. There are 308 quotations from, or references to, Isaiah in the New Testament and these involve forty-seven of the sixty-six chapters. The prophet is cited twenty-one times and all three of the so-called divisions are credited to him” (Isaiah, p. 5).

In this writing, we’ll consider an amazing prophecy about a coming house. Let’s notice …

House Established

Isaiah 2:2, “Now it shall come to pass in the latter days that the mountain of the LORD’s house shall be established on the top of the mountains and shall be exalted above the hills” (cf. Micah 4:1).

Time: The latter days (NKJV), or the last days (KJV). Let me suggest that “the last days” refer to the last days of Israel’s existence. “The last days” existed in the first century (Acts 2:17; Hebrews 1:1-2). The phrase seems to include not only a period post-Pentecost (Acts 2:17; Hebrews 1:1-2), but also pre-Pentecost (Hebrews 9:26). It seems to refer to a period prior to 70 A.D. (Acts 2:17 cf. Joel 2:28-32 cf. Matthew 24:29; Mark 13:24-25).

Established: The mountain of the LORD’s House. David had been told of a house which would be built for the LORD (2 Samuel 7; 1 Chronicles 17). Paul refers to the church as “the house of God” (1 Timothy 3:15).

Place: In the top of the mountains. Later, “Zion” and Jerusalem” are mentioned (Isaiah 2:3). Jerusalem was built on mountains, Mt.Zion (2,550 ft.) and Mt.Moriah (2,450 ft.).

Exalted: Above the hills. “Mountain” and “hills” could be understood as governments or powers or greatness (e.g., Jeremiah 51:24-25). This house is far greater than any earthly establishment.

House Grows

Isaiah 2:2-3, “… And all nations shall flow to it. Many people shall come and say, ‘Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us His ways, and we shall walk in His paths.’ For out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (cf. Micah 4:1-2).

People: All nations. Jews and Jewish proselytes from various nations heard the word of God proclaimed on the day of Pentecost (Acts 2). However, the gospel message wasn’t only for the Jews. It was a message for all nations (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-47; Acts 10-11, esp., vv. 34-35; Galatians 3:26-28).

Spread: Out of Zion, from Jerusalem. The gospel message spread from Jerusalem into Judea, Samaria, and to the ends of the earth (Luke 24:47; Acts 1:8).

Miscellaneous observations: (1) The people were not forced. Instead, they responded of their own will, saying, “let us.” (2) The people were taught. Christianity is a taught religion. (3) They said, “We shall walk in His path.” Christianity is to be practiced (James 1:22). (4) Notice, it is the law that was to go forth. Man is under the law of Christ (Romans 8:2; 8:7; 9:31; Galatians 6:2; Hebrews 10:16; James 1:25; 2:8). If man was not under some law, then man could not sin (Romans 4:15; 5:13; 1 John 3:4).

House at Peace

Isaiah 2:4, “They shall beat their swords into plowshares, and their spears into pruning hooks; Nation shall not lift up sword against nation, neither shall they learn war any more” (cf. Micah 4:3). Micah adds, “Everyone shall sit under his vine and under his fig tree, and no one shall make them afraid.”

Language: This is language of peace. Instead of military service, the people are working on farms. They dwell under vines and fig trees (cf. 1 Kings 4:1, 24-25).

Character: Homer Hailey wrote, “Here the prophet is certainly not speaking of the world … but rather of all nations and many people who will come to the mountain of Jehovah’s house… He is describing the character of the kingdom … to which men of all nations may and do come today” (Isaiah, p. 4a).

Thought: Whether this refers to the hereafter, or to the character of those who walk in His way in this life … one thing is certain, we’re to be a peaceful people. “If it be possible, as much as depends on you, live peaceably with all men” (Romans 12:18). “Pursue peace with all men … without which no one will see the Lord” (Hebrews 12:14).

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Prophecy: Christ in the Psalms (Part 3)

Posted on October 3, 2013 by Bryan Hodge

Jesus once said, “You search the scriptures, for in them you think you have eternal life; and these are they which testify of Me” (John 5:39). Let’s look once more at what the Psalms say about Jesus.

Chief Cornerstone

Psalm 118:22-23, “The stone which the builders rejected has become the chief cornerstone. This was the Lord’s doing …” This passage is quoted five times in the New Covenant (Matthew 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; 1 Peter 2:4-7). It is also referenced an additional time (Ephesians 2:20).

The stone is Jesus the Christ (Acts 4:10-11; Ephesians 2:20; 1 Peter 2:4-7).

Let us notice: (1) The stone was rejected. This rejection is connected in scripture with the crucifixion of Jesus. Peter proclaimed, “let it be known to you all, and to all the people of Israel … Jesus Christ of Nazareth, whom you crucified … This is the stone which was rejected by you builders” (Acts 4:10-11). Jesus also connected the rejection of the stone with death (Matthew 21:33-46; Mark 12:1-12; Luke 20:9-19). (2) The rejected stone became the chief cornerstone. This is connected with the resurrection of Jesus. Peter proclaimed, “let it be known to you all, and to all the people of Israel … Jesus Christ of Nazareth … whom God raised from the dead … has become the chief cornerstone (Acts 4:10-11).

Explanation

It seems to me, that it would behoove us to understand something about ancient architecture, in order to better appreciate this illustration. (1) Cornerstones were large foundation stones which were placed at the corners of buildings, and wherever two major walls met. The primary function of cornerstones was to provide a strong and solid foundation. Cornerstones were also reference points. All other stones in the foundation would be laid in reference to these. (2) The chief cornerstone was the first stone laid. The laying of this stone was often accompanied with celebration and ceremony. Inscriptions were sometimes placed on the chief cornerstone (much as one sees plaques placed on buildings today). “Among the Canaanites, before the conquest of the land of Joshua, the laying of the foundation stone was accompanied by the dreadful rite of human sacrifice. Numerous skeletons have been unearthed, especially those of tiny babies in earthen jars” (Zondervan’s Pictorial Bible Dictionary, p. 185). One is compelled to wonder if this was partly in mind when Jesus is referred to as the chief cornerstone.

The Legend

“The Jews had a legend … According to that legend, when the Temple of Solomon was being built, the Masons sent up from the quarry below a stone different in size and shape from all the rest they had sent up. Looking at it the builders said, ‘There is no place for this stone. There must be some mistake.’ So they rolled it down the edge of the cliff into the valley of Kidron below the Temple area. As time went on … they were ready for the chief cornerstone. When they asked for it they were told, ‘we sent it up to you long ago.’ One of the workmen said, ‘I recall it now. The stone was altogether different from the rest, and we thought there was no place for it and rolled it down to the valley below.’ Men were sent down to the valley to find the stone. They succeeded in doing so; and when the stone was brought up it fit perfectly into its place (www.homeschool-life.com).” More than a few think that this legend is in view, when Jesus is referred to as the chief cornerstone.

Chief Cornerstone of What?

Jesus is the chief cornerstone in a temple which is composed of living stones (1 Peter 2:4-8; Ephesians 2:19-22). The church is built upon the great truth that Jesus is the Christ, the Son of the living God (Matthew 16:16-18).

While in Ephesians 2:20 the foundation consists of the apostles and prophets (prophets of the New Covenant cf. Acts 2:17-18; 11:27; 13:1; 21:10; Romans 16:26; 1 Corinthians 12:28-ff; 14:29; Ephesians 2:20; 3:5) with Jesus Christ being the chief cornerstone, Jesus is pictured as the foundation itself in 1 Corinthians 3:11. How does one reconcile these two passages? The solution is this: The reference to the apostles and prophets as part of the foundation is not of the apostles and prophets themselves; instead, it is of their message (Romans 15:18-21; Ephesians 2:18 cf. 3:5). They did not preach themselves but Christ Jesus the Lord (2 Corinthians 4:5 cf. 1 Corinthians 2:2). Their teachings were by His authority and glorified Him (John 16:12-14 cf. 14:26).

Conclusion

The Psalmist then rejoices “This was the LORD’s doing; It is marvelous in our eyes. This is the day the LORD has made; We will rejoice and be glad in it” (Psalm 118: 23-24).

Let us have the same attitude. Let us rejoice in Jesus as the chief cornerstone, the foundation stone on which we rest.

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Prophecy: Christ In The Psalms (Part 2)

Posted on October 1, 2013 by Bryan Hodge

Jesus told his disciples, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which are written in the Law of Moses and the Prophets and the Psalms concerning me” (Luke 24:44). Jesus indicated that the Psalms spoke of Him. Let us consider some of the things said of Jesus in the Psalms.

“Enemies Become Footstool”

Psalm 110:1, “The LORD said to my Lord, ‘sit at my right hand, till I make Your enemies Your footstool.’” This appears seven times in the New Covenant (Matthew 22:44; Mark 12:36; 1 Corinthians 15:25; Hebrews 1:13; 10:12-13). The reference is to the current state of Jesus, the state which commenced with His ascension and will continue until death is no more.

Let us notice: (1) David penned these words (Matthew 22:43-44). David called the Christ “My Lord”. Yet, it was universally accepted by the Jews that the Christ was to descend from the seed-line of David (Matthew 22:41-42; John 7:42; Psalm 16:8-10 cf. Acts 2:25-34 and 13:33-37; Isaiah 11:1-2, 10). Jesus posed this riddle to the Pharisees: If the Christ is the Son of David, “How then does David in the Spirit call Him “Lord’” (Matthew 22:43). Such only makes sense, if this Christ had authority over David. Jesus will judge both the living and the dead at His appearing (2 Timothy 4:1 cf. Acts 17:30-31; Romans 2:16; 2 Corinthians 5:10). (2) The LORD told David’s Lord to sit at His right hand. The right hand is a position of honor (e.g., 1 Kings 2:19; Psalm 45:9; Matthew 20:20-21). Jesus now sits at the right hand (Acts 2:33-34; Romans 8:34; Colossians 3:1; Hebrews 1:3; 1:13; 8:1; 10:12; 12:2; 1 Pet. 3:22). Notice: This sitting began following His resurrection (Acts 2:32-36), and His purging of sin (Hebrews 1:1-3). (3) One day all of His enemies will be made His footstool. This is an expression of a complete conquering of enemies (cf. Joshua 10:24; Judges 1:7). Jesus now reigns in the midst of His enemies (Psalm 110:2). These enemies will be defeated. The last enemy to be destroyed will be death (1 Corinthians 15:25-26). Note: “Till” is a preposition of time. It refers to a point in time. It may refer to a terminal point (e.g., Genesis 27:45). However, it does not always refer to a terminal point (e.g., Genesis 8:5; 46:33-34; 1 Samuel 15:35; 2 Samuel 6:23; Acts 23:1; Romans 8:22). It can simply refer to “up until that point” without implying what will follow.

Priest Like Melchizedek

Psalm 110:4, “The LORD has sworn and will not relent, ‘You are a priest forever according to the order of Melchizedek.’” These words are quoted three times in the New Covenant (Hebrews 5:6; 6:20; 7:21).

Let us notice: (1) Jesus is described as a priest. Jesus is elsewhere referred to as: (a) a prophet (Acts 3:20-ff); (b) an apostle (Hebrews 3:1); (c) a priest (Hebrews 3:1; 5:4-ff; 6:20; 7:21), even the High Priest (Hebrews 3:1); and (d) king (Matthew 21:5; 27:11; John 18:36; 1 Corinthians 15:25), even King of kings and Lord of lords (1 Timothy 6:15 cf. Revelation 19:11-16). (2) It was God who exalted Him to this position (Hebrews 5:4-6 cf. Psalm 110:4). (3) The priesthood of Jesus is likened to that of Melchizedek.

What do we know about Melchizedek? (a) Melchizedek occupied two offices, simultaneously. He functioned as both priest and king (Genesis 14:18; Hebrews 7:1). So also, does Jesus (Ps. 110:2, 4; Zechariah 6:13). This is the great point of comparison. Never in Jewish history was there a priest-king until Jesus. There were 81 High Priests in Jewish history and not one of them served as king. There were 3 kings over the united kingdom of Israel, 19 kings over Israel, and 20 kings over Judah but not one functioned as priest (with God’s approval). (b) Melchizedek was king of “Salem”. Salem was an early name for Jerusalem (Psalm 76:2). The name means “peace” (Hebrews 7:2). Jesus is called “the Prince of Peace” (Isaiah 9:6). (c) The name “Melchizedek” means “King of righteousness”. Jesus is referred to as “Jesus Christ the righteous” (1 John 2:1).

A puzzling thing is said about Melchizedek. He is said to be “without father, without mother, without genealogy (descent KJV), having neither beginning of days nor end of life” (Hebrews 7:3). What does this mean? (1) Some have suggested that this was a theophany, an appearance of God on earth. If so, this does not appear to be Jesus. The ESV Study Bible points out “This passage indicates, however, Melchizedek was not in fact the Son of God but someone resembling the Son of God.” (2) There is another possibility. (a) Without father, without mother: may simply mean that he did not receive his priest-king position by inheritance. Wayne Jackson has written, “Several of the Tell el-Amarna tablets are letters written to Pharaoh by Ebed-tob … the king of Uru-Salim (aka Salem) who begs for help against his enemies. He tells the Pharaoh that he had not received his crown by inheritance from his father or mother; it had been conferred on him by ‘the might king’” (Bible Studies in Light of Archaeology, p. 25). Seneca says of one Roman ruler “of the matter of Servius Tullus there are doubts; and Ancus Marcus is said to have no father.” Adam Clark said of this, “This only signifies that the parents were either unknown or obscure” (Vol. 6, p. 731). Philo says of Sarah “she is said not to have had a mother, having received the inheritance of relationship from her father only” (Hebrews, p. 249). It is possible that the language means that Melchizedek and Jesus received their priest-king positions in a means other than inheritance, and that they had both sprang from parents who were not well known. (b) Without genealogy (descent): This may mean that neither came from a lineage of priest-kings. They were not like the priests who came through Levite lineage. It could also mean that they did not pass this position on to any other. (c) Without beginning of days nor end of life: The ESV Study Bible comments “Melchizedek had neither beginning of days nor end of life recorded in scripture.” Jesus, of course, is literally without beginning or end. (d) He continues a priest forever: Again, the ESV comments “As far as the O.T. narrative is concerned, it shows no end to his priesthood, so in that sense he continues a priest forever … In this way, Melchizedek is compared to the eternal high priesthood of the righteous Son of God.”

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