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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Prophecy: The Christ in the Psalms (Part 1)

Posted on September 29, 2013 by Bryan Hodge

The Jews of Jesus’ day divided the Bible (our Old Covenant) into sections. Sometimes, they used a two-fold division: (1) The Law (Genesis – Deuteronomy) and (2) The Prophets (Joshua – Malachi). This two-fold division is frequently mentioned in the New Covenant (Matthew 5:17; 7:12; 11:13; 22:40; Luke 16:16; 24:27; John 1:45; Acts 13:15; 24:14; 28:23; Romans 3:21). Other times, they used a three-fold division: (1) The Law (Genesis – Deuteronomy). (2) The Prophets (Joshua – Job; Isaiah – Malachi). (3) The Psalms (Psalms – Song of Solomon). This three-fold division is mentioned in scripture (Luke 24:44; Also see Josephus Against Apion 1:8). Note: There was also a later three-fold division which developed from the Masoretic text. However, this three-fold division came much later.

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 were written in the Law of Moses and the Prophets and the Psalms concerning Me” (Luke 24:44). Observe that He said that the Psalms spoke of Him. In this writing, we will narrow our study of the book of Psalms itself.

Incarnation

Psalm 40:6-8, “Sacrifices and offerings You did not desire; My ears You have opened. Burnt offerings and sin offerings You did not require. Then I said, ‘Behold, I come; In the scroll of the book it is written of Me. I delight to do Your will, O My God, and Your law is within My heart.’” This passage is applied to Jesus, by the writer of Hebrews (Hebrews 10:1-10).

Let us notice: (1) The writer of Hebrews indicates that Jesus said this “when he came into the world” (Hebrews 10:5). (2) God wanted more than the sacrifices of old. [(a) In truth, God has always wanted more than ritualistic sacrifice from man (cf. Ps. 50:8-15; 51:16-19; Isaiah 1:11-17; Jeremiah 7:4-10; Hosea 6:6; Amos 5:22; Micah 6:6-8). (b) Moreover, He wanted a greater sacrifice than the blood of bulls and goats (Hebrews 10:1-4). Adam Clark wrote, “It is remarkable that all the offerings and sacrifices which were considered to be of cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle to show that none of them, nor all of them, could take away sin” (Vol. 3, p. 350).] (3) Jesus answered the call. He said, “My ears You have opened … behold I come … I delight to do your will, O My God, and Your law is within My heart (Psalm 40:6-8). (a) The words, “My ears You have opened” could be rendered “My ears You have bore (or dug).” This may refer back to being a servant forever (cf. Exodus 21:6). (b) While the Psalm reads “My ears You have opened,” the book of Hebrews says, “A body You have prepared for Me” (Hebrews 10:5). The writer of Hebrews is quoted from the Septuagint. It is possible that a transmitting error occurred while translating the Septuagint (Adam Clark explains how this would easily happen. See Adam Clark vol. 3, p. 349-50). John W. Haley commented: “We may first ask: Why did the Septuagint translators commit such an error in rendering the Hebrew into Greek? (Some suggest) that the translators misread the Hebrew (see also A. Clark) … The second question is: Why did the apostle employ this loose rendering, instead of a literal one? In reply, it may be shown that the fundamental idea is retained, even in the inexact phraseology … ‘Thou has fitted me for willing service in the execution of thy designs’” (Alleged Discrepancies of the Bible, p. 152). (4) This one is spoken of “in the scroll”. That is, He was prophesied of in scripture (cf. Jn. 5:39; Lk. 24:44, etc.).

Death

Psalm 16:8-10, “I have set the LORD always before Me; Because, He is at my right hand I shall not be moved. Therefore My heart is glad, and My glory rejoices; My flesh also will rest in hope for You will not leave My soul in Sheol, nor will You allow Your Holy One to see corruption.” Both Peter and Paul affirmed that this passage was speaking of Jesus (Acts 2:25-34; 13:33-37).

Let us notice: (1) The one referred to would die. His soul would go to Sheol (Hebrew term equivalent to the Greek term Hades). [Sheol is not the grave. (a) The Bible speaks of “graves” plural (Exodus 14:11), but “Sheol” is always singular. (b) Graves may belong to people (Genesis 50:5; Judges 16:31), but such language is never used of Sheol. (c) Graves can be dug or hewn physically by man (Genesis 50:5; 2 Chronicles 16:14; Isaiah 22:16), such language is not used of Sheol. (d) Graves have an earthly location ( Genesis 50:5; Exodus 14:11; 2 Samuel 3:32), no such language is used of Sheol. (e) The body goes to the grave (1 Kings 13:30; Jeremiah 8:1; 26:23; 2 Samuel 21:14; 1 Kings 13:31), such language is not used of Sheol.] (2) His soul would not remain in Sheol. (3) His body would not see corruption (decay). Jesus, you will recall, remained only three days in the grave. Yes, the Bible proclaims the bodily resurrection of Jesus (John 2:19-21; Luke 24:36-39). (4) Knowledge of these things helped the one mentioned deals with the trials before him. Jesus said to the Father, “Father, into Your hands I commend My spirit” (Luke 23:46). Moreover, we’re told of him “who for the joy that was set before him endured the cross despising the shame” (Hebrews 12:2).

Resurrection

Psalm 2:7, “The LORD said to me, ‘You are My son, Today I have begotten You.’” These words are thrice quoted and applied to Jesus (Acts 13:33; Hebrews 1:5; 5:5).

When was this said? The reference is to the resurrection (Acts 13:33). It must have been said at that time. Remember these words “(Jesus was) declared to be the Son of God … by the resurrection from the dead” (Romans 1:4). The crowning proof of Jesus’ authority is the resurrection.

Have you noticed how Psalm 2 ends? Psalm 2:12, “Kiss the Son, lest He be angry, and you perish in the way, when His wrath is kindled but a little. Blessed are those who put their trust in Him”. Robert R. Taylor, Jr., writes, “To kiss refers to the homage, adoration and worship which is His rightful due. The anger refers to his displeasure of the Son if His Messiahship is rejected … But blessed indeed are those who place their trust in Him” (Studies in Psalms, p. 135-136).

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Prophecy: David’s House, God’s House

Posted on September 27, 2013 by Bryan Hodge

David now had peace. The long civil war with Ishbosheth had ended. All of Israel now recognized David as king over Israel. Jerusalem had been taken from the Jebusites, and the capital was relocated from Hebron to Jerusalem. Philistine aggression had been defeated. They had been driven back to Philistia. David had built himself a house of cedar.

David’s Plan

“Now it came to pass when the king was dwelling in his house, and the Lord had given him rest from all his enemies all around, that the king said to Nathan, ‘See now, I dwell in a house of cedar, but the ark of God dwells inside tent curtains’” (2 Samuel 7:1-2; 1 Chronicles 17:1). David desired to build a house for the Lord. David wanted to show his appreciation to the Lord. God had done so very much for him. David ran this plan past the ears of Nathan the prophet. Nathan thought the idea to be good (2 Samuel 7:3; 1 Chronicles 17:2).

God’s Rejection

God rejected David’s plan (2 Samuel 7:4-11; 1 Chronicles 17:3-10). Nathan was to tell David: (1) The plan was rejected (1 Chronicles 17:4). It is worth noticing that though the plan was rejected, God still referred to David as “My servant” (2 Samuel 7:5; 1 Chronicles 17:4). (2) God did not depend upon man, but man did depend upon God (2 Samuel 7:5-11; 1 Chronicles 17:4-10). (a) God had never requested a house from man (2 Samuel 7:6-7; 1 Chronicles 17:5-6). (b) God does not literally dwell in earthly houses. Solomon said, “But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built” (1 Kings 8:27). God said, “Heaven is my throne, and earth my footstool, where is the house that you will build Me?” (Isaiah 66:1). Stephen said, “The most high does not dwell in temples made with hands” (Acts 7:48). Paul declared, “God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands” (Acts 17:24). The ark of the covenant represented His presence (Notice: Numbers 10:33, 35-36; Joshua 6:6-8; 7:6-7; 1 Samuel 4:3, 7; 6:19-20; 1 Chronicles 16:4, 37). It is only in this sense that God dwelt in the tabernacle/temple (2 Samuel 7:6; 1 Chronicles 17:5). (c) Man depends on God. It was God, who freed Israel from Egypt (2 Samuel 7:6; 1 Chronicles 17:5). It was God, who made David to be ruler over Israel (2 Samuel 7:8; 1 Chronicles 17:7). It was God, “Who had given them rest from their enemies” (2 Samuel 7:9-11; 1 Chronicles 17:8-10).

God’s Revelation

(1) God said that He would make David a house (2 Samuel 7:11; 1 Chronicles 17:10). The New King James footnotes this saying “that is, a royal dynasty.” The term “house” is conjoined with the term “kingdom” in context (2 Samuel 7:16). This royal seed-line would not be removed as had Saul’s (2 Samuel 7:15; 1 Chronicles 17:13).

(2) A house for God would be built (2 Samuel 7:12-13; 1 Chronicles 17:11-12). It would be built after David died (2 Samuel 7:12-13; 1 Chronicles 17:11-12). It would be built by a son of David (2 Samuel 7:12-13; 1 Chronicles 17:11-12).

Who’s the “son”? Who’s the house builder? (a) A common explanation is that this refers to Solomon. Solomon, the son of David, did build the temple in Jerusalem (1 Kings 6; 2 Chronicles 3-4). God provided the pattern by which the temple was to be constructed (1 Chronicles 28). The difficulty with this view is that certain words from this text are applied to Jesus [(1) 2 Samuel 7:14a; 1 Chronicles 17:13a cf. Hebrews 1:5]. (2) 2 Samuel 7:12; 1 Chronicles 17:11 cf. Acts 2:29-30. (b) Some have suggested that this refers to Jesus. Jesus, the son of David, did build a house (Matthew 16:10 cf. 1 Timothy 3:15; 1 Corinthians 3:16; 6:19; Ephesians 2:19-22; 1 Peter 2:4-5). The difficulty with this view is that it seems impossible that some of these words apply to Jesus (2 Samuel 7:14b-15). (c) The best solution, I think, is to understand “son” to be inclusive of the entire royal seed-line which would come through David. The terms “seed” and “son” are sometimes used of posterity. The temple builders come through David. Solomon built the physical temple. Zerubbabel, another in the lineage of David, rebuilt the physical temple. Jesus built the church, a spiritual temple.

Praise

David praised God saying, “Who am I, O Lord God? And what is my house, that You have brought me this far?” (2 Samuel 7:18; 1 Chronicles 17:16) … “You are great, O Lord God. For there is none like You, nor is there any God besides you” (2 Samuel 7:22; 1 Chronicles 17:20) … “So let your name be magnified forever” (2 Samuel 7:26).

God let David know certain things (2 Samuel 7:20). What was it that he knew? What is it that caused such praise? (1) David learned of a continuing seed-line that would not be cut off. (2) He learned of a house that would be built. David would be given the pattern (1 Chronicles 28). (3) It seems to me that, though not stated here in so many words, David was told of the house builder, the resurrected Christ (Acts 2:29-31 cf. Psalm 16:8-ff).

Brethren how blessed we are to be a part of this house! We are a part of the house that He built to the glory of God.

Man of Blood

Why is it that David was not allowed to build the temple, but Solomon was? The answer is given. God told David, “You shall not build a house for My name, because you have been a man of war and have shed blood” (1 Chronicles 28:3).

Isn’t it the case that God had sent David into war at times? Yes, such is the case (e.g., 1 Samuel 23:2; 23:4; 30:8; 2 Samuel 5:19; 5:22-23; 1 Chronicles 14:10; 14:14).

How then is it that God would reject David? The answer seems to be found in antitype-type relationships. David’s reign was one of war. He established his throne with force. Solomon’s reign was known for its relative peace and prosperity. This is typical of Jesus, “The Prince of Peace” (Isaiah 9:6), who would build for God a spiritual temple.

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Prophecy: A Prophet Like Moses

Posted on September 25, 2013 by Bryan Hodge

Moses, prior to his death told the children of Israel of a coming prophet. He said, “The LORD your God will raise up for you a prophet like me from your midst, from your brethren, him you shall hear” (Deuteronomy 18:15), and again he said, “And the LORD said to me … I will raise up for them a prophet like you from among their brethren, and will put my words in his mouth, and he shall speak to them all that I command him. And it shall be that whoever will not hear My words, which he speaks in My name, I will require it of him” (Deuteronomy 18:17-19).

Who was this prophet like unto Moses? Peter indicated that this foretold of prophet was Jesus (Acts 3:18-26).

There are many parallels between the life and work of Moses and Jesus. (1) Both were preserved in childhood (M: Exodus 2:2-10; J: Matthew 2:14-15). (2) Both were sent by God (M: Exodus 3:9-10. J: John 3:17, 4:34, 5:23; 5:24; 5:30; 5:36; 5:37; 5:38; 6:29; 6:38; 6:39; 6:40; 6:44; 6:57; 7:10; 7:18; 7:28; 7:29; 7:33; 8:16; 8:18; 8:26; 8:29; 8:42; 9:4; 11:42; 12:44; 12:45; 12:49; 13:16; 13:20; 14:24; 15:21; 16:5;17:3; 17:18; 17:21; 17:23; 17:25; 20:21; Acts 3:26; Galatians 4:4-5, etc.). (3) Both did miracles (M: Exodus 4:1-ff. J: John 3:2; 20:30). Both fasted forty days (M: Exodus 34:28. J: Matthew 4:2). (5) Both gave the people laws [M: The Bible speaks of “the law of Moses” (Joshua 8:31; 8:32; 23:6; 2 Chronicles 23:18; Ezra 3:2; 6:18; Daniel 9:11; 9:13, etc.). J: The Bible speaks of “the law of Christ” (Galatians 6:2)]. (6) Both ratified new covenants for the people with blood (M: Exodus 24:1-8; Hebrews 9:16-ff. J: Matthew 26:28; Hebrews 9:16-28). (8) Both had seventy helpers (M: Numbers 11:16. J: Luke 10:1). (9) Both are called prophets (M: Deuteronomy 18:18. J: Luke 13:33; 24:19; Acts 3:22-23). (10) Both were involved in giving memorial feasts (M: Exodus 12:14. J: Luke 22:19). (11) Both made intercessory prayers (M: Exodus 32:32. J: John 17:9). (12) Both were willing to die for the people (M: Exodus 32:32. J: John 10:17). (13) Both were present when multitudes were miraculously fed (M: Exodus 16. J: John 6). (14) Both offered an opportunity for salvation (M: Exodus 14 cf. 1 Corinthians 10:1-2; Numbers 21 cf. John 3:14. J: John 3:14; Mark 16:15-16). (15) Both offered freedom (M: freedom from Egypt. J: freedom from sin). (16) Both offered a promised land [M: Canaan. J: Heaven (cf. Hebrews 3:16-4:14)].

The word “prophet” was used not so much for one who foretold, but for one whom by inspiration forth told. A prophet was God’s spokesman to the people (Exodus 4:15-16 cf. 7:1). God said of this coming prophet “(I) will put my words in his mouth and he shall speak to them all that I command him” (Deuteronomy 18:18). Jesus said, “I have not spoken on my own authority; but the Father who sent me gave me a command, what I should speak” (John 12:49). Again, “The words that I speak to you I do not speak on my own authority; but the Father who dwells in me does the works” (John 14:10).

Man should listen to this prophet. God said, “And it shall be that whoever will not hear my words, which he speaks in My name, I will require it of him” (Deuteronomy 18:19). God said of Jesus, “This is my beloved Son: hear him” (Luke 9:35). Jesus said, “He who rejects me, and does not receive my words, has that which judges him – the word that I have spoken will judge him in the last day” (John 12:48).

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