Prophecy: Four Beasts

Posted on November 3, 2013 by Bryan Hodge

“In the first year of Belshazzar King of Babylon, Daniel had a dream and visions…”  (Daniel 7:1)

Critics used to claim that Belshazzar never existed. The Zondervan’s Pictorial Bible Dictionary says, “For many years regarded as a fictitious literary creation… It is now well-authenticated through archaeological studies that Belshazzar was a historic personage” (p. 104). Don Simpson writes, “Belshazzar was not a figment of Daniel’s imagination. Inscriptions have cited Belshazzar as a King, and furthermore, as the son of Nabonidus… All evidences point to the fact that Nabonidus was in retirement and his son Belshazzar managed the governmental affairs” (A Textual Study of the Book of Daniel, p. 65-66). Wayne Jackson states, “The Nabonidus Chronicle reveals that Belshazzar was made King (in 556 B.C.) while Nabonidus was in Arabia for some ten years” (Biblical Studies in Light of Archaeology, p. 39). Daniel may hint at joint Kingship of Belshazzar and Nabonidus (cf. Dan. 5:16).

Four Beasts

“And four great beasts came up from the sea” (Daniel 7:3).

The beasts are Kingdoms (cf. Daniel 7:23). The sea may refer to the Mediterranean Sea, the area these four kingdoms would dominate (Daniel 7:2 “Great Sea” cf. Joshua 1:4); or the sea may refer to the sea of nations (cf. Revelation 17:15).

This is similar to Daniel 2. Daniel 2 spoke of four kingdoms described as four metals. This speaks of four kingdoms described as four beasts.

1. “The first was like a lion, and had eagle’s wings” (Daniel 7:4).

The lion is known as “the king of beasts”. The eagle is the greatest of the birds of prey. “What the gold is among metals and the head among members of the body, that the lion is among beasts, and the eagle is among birds” (Keil and Delitzch quoted by Leslie Thomas in Studies in the Book of Daniel, pg. 39).

The plucking of the wings and the making of the beast into a man may refer to God’s humbling of Nebuchadnezzar (Daniel 7:4 cf. Daniel 4). The power of Babylon “gradually deteriorated following his demise” (Thomas, pg. 39).

2. “And suddenly another beast, a second like a bear. It was raised up on one side, and had three ribs in its mouth between its teeth” (Daniel 7:5).

The bear is larger than the lion. The Persian military was the largest of the ancient world. Herodotus places the number in Xerxes’ army, navy, and support staff at 5,283,220 men (Book 7, paragraphs 184-186).

The three ribs in its mouth tell of the bear’s ferocity. The three ribs may represent Babylon, Lydia, and Egypt which were the three major conquests by Persia.

3. “After this I looked and there was another like a leopard, which had on its back four wings of a bird. The beast also had four heads, and dominion was given to it” (Daniel 7:6).

The leopard is smaller than the previous two, but it is pound for pound stronger. It is said that the leopard is pound for pound the strongest of the big cats. (www.ofcats.com/2008/04/leopards-facts). The Macedonian (Greek) army of Alexander was small; perhaps less than 40,000 well-trained men (www.prothos.org-AboutAlexander’sarmy).

The four wings may represent swiftness. In just 9 years, Alexander gained control of the land from Macedonia to Egypt (North and South), Macedonia to India (East and West).

The four heads refer to the four divisions of Alexander’s empire. His empire was divided between his top generals after his death: (1) Ptolemy (Egypt and the south); (2) Seleucus (Syria, Babylon, and the east); (3) Antipater and Cassander (Macedonia, Greece, and the west); (4) Antigonus and Lysimachus (Thrace, Asia Minor, and the north). This division also is mentioned in Daniel 8:8, 22.

4. “After this… behold a fourth beast, dreadful, and terrible, exceedingly strong. It had huge iron teeth; it was devouring” (Daniel 7:7).

This beast, unlike the previous beasts, is not in animal form. Its teeth are iron and its nails are bronze (Daniel 7:7, 19). It is like a machine. Note: Iron has been mentioned before (cf. Daniel 2:40). This is Rome.

There are only four beasts counted; however, on this fourth beast are eleven horns (Daniel 7:7-8). These horns represent Kings (Daniel 7:24).

The eleventh horn is depicted as especially bad. He (a) spoke against the Most High. (b) Persecuted the saints. (c) Intended to change worship (Daniel 7:25 cf. 1 Kings 12:25-33). His rule would not continue (Daniel 7:11-12; 7:26).

Who is this eleventh King? Don Simpson suggests – (1) Augustus 27B.C. – 14A.D. (2) Tiberius 14A.D. – 37A.D. (3) Caligula 37A.D – 41A.D. (4) Claudius 41A.D. – 54A.D. (5) Nero 54A.D. – 68A.D. (6) Galba 68A.D.  (7) Otho 68A.D.  (8) vitellus 69A.D. (9) Vespasian 69A.D. – 79A.D. (10) Titus 79A.D. – 81A.D. (11) Domitian 81A.D. – 96A.D. (Simpson, pg. 86).

Other suggestions have been made. David Vaughn Elliot suggests – (1) Burgundians; (2) Franks; (3) Heruli; (4) Huns; (5) Lombards; (6) Ostrogoths; (7) Saxon; (8) Suevi; (9) Vandals; (10) Visigoths, all barbaric parts into which the Roman Empire disintegrated – followed by (11) Papal Power (Nobody Left Behind, p. 159-164).

The Eternal Kingdom

“Behold, one like the Son of Man, coming with clouds of heaven! He came to the Ancient of Days, And they bought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His Kingdom the one which shall never be destroyed” (Daniel 7:13-14).

Consider these points:

1. The one to receive this Kingdom is said to be “like the Son of Man”. Jesus was made like us (Hebrews 2:17; Philippians 2:7). He is even referred to as “the Son of Man” (Matthew 16:13; Acts 7:56; etc.).

2. The Kingdom was not received upon a visit to the earth.

3. The Kingdom was received upon a going to “The Ancient of Days”. Who better fits the title than God? (Genesis 1:1; Exodus 3:14; Hebrews 3:4; etc.).

4. The going to “The Ancient of Days” is associated “with clouds”. Jesus’ ascention was with clouds (Acts 1:9). He returned to the Father (John 16:28). He is at the right hand, or near God (Acts 2:31). He reigns (1 Corinthians 15:24-25). The Kingdom exists (Colossians 1:13; Revelation 1:9).

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Prophecy: Nebuchadnezzar’s Dream

Posted on October 30, 2013 by Bryan Hodge

Nebuchadnezzar was the son of Nabopolassar, founder of the Chaldean (or Babylonian) Empire. Nebuchadnezzar served as the commander of the military campaign that led to Judah’s conquest on 606 B.C. (cf. Daniel 1:1-12; 2 Kings 24:1; 2 Chronicles 36:5-7).

Following his father’s death, Nebuchadnezzar reigned as King of Babylon (this area is modern-day Iraq) from 605-562 B.C. It was during his second year as King that Nebuchadnezzar had dreams of a great image (Daniel 2:1-ff).

The Image

“This image’s head was of fine gold, its chest and arms of silver, its belly and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay” (Daniel 2:32-33).

1.  The Head of Gold

Daniel provided the interpretation to Nebuchadnezzar, declaring, “You are the head of gold” (Daniel 2:36-38).  At first glance, one might conclude that the individual, Nebuchadnezzar, was the head of gold. However, the context makes clear that the head of gold included more than the person of Nebuchadnezzar. Kingdoms are mentioned (Daniel 2:39-40).  Babylon was the head of gold.

Babylon lasted only from 612-538 B.C., but it was glorious. Don Simpson has written, “The image contained four metals (gold, silver, bronze, iron) varied on beauty, hardness, and frangibility.” Note: the highest quality was at the head (A Textual Study of The Book of Daniel, p. 31).

2.  The Chest and Arms of Silver

Daniel told Nebuchadnezzar, “But after you shall arise another kingdom inferior to yours” (Daniel 2:39). The last of the Kings of Babylon was Belshazzar. He literally saw the handwriting on the wall, “MENE (numbered B.H.), MENE (numbered B.H.), TEKEL (weighed B.H.) UPHARSIN (divided B.H.). This is the interpretation of each word. MENE: God has numbered your kingdom, and finished it; TEKEL: You have been weighed in the balances, and found wanting; PERES: Your kingdom has been divided, and given to the Medes and the Persians” (Daniel 5:25-28 cf. 2 Chronicles 36:20). Historically, the next great empire was Medo-Persia (this area is modern-day is Iran). This kingdom lasted from    538-331 B.C.

Persia was inferior to Babylon. “Politically the power of the central government in which the nobles shared with the King, being weakened by growing independence of the Provinces, was inferior to Nebuchadnezzar whose sole word was the law throughout his kingdom” (Jamison-Fauset-Brown).

3.  The Belly and Thighs of Bronze

Daniel said of this, “then another, a third kingdom of bronze, which shall rule over all the earth” (Daniel 2:39).  Greece was the kingdom which defeated Persia, breaking its power (cf Daniel 8:3-7, 20-21). David Vaugh Elliot commented, “Secular history confirms the third kingdom to be Greece; the book of Daniel agrees. Chapter 8 contains a vision of a goat totally overpowering and trampling a ram. Verse 20 and 21 point out the ram… the Kings  of Media and Persia. And the male goat is the kingdom of Greece” (Nobody Left Behind, p.151).  Alexander the Great defeated Darius Codomannus, the last King of Persia, in a series of battles between 334-331 B.C. It is said that Alexander boasted that he had conquered the world (Matthew Henry). After Alexander’s death in 323 B.C., the kingdom was divided among four generals. However, this is still viewed as one Kingdom (Daniel 7:6, 8:8). Don Simpson explained, “The successors of Alexander did not constitute a separate world-wide empire; but rather divided rulership over Alexander’s already conquered empire” (Kingdom Prophecy in Review, p.122). Greece would be the world power until 63 B.C.   

What about the bronze? “The Greek … were celebrated for the brazen armor of their warriors” (Jamison-Fausset-Brown).

4.  The Legs of Iron, and Feet of Iron and Clay

Daniel said, “And the fourth Kingdom shall be strong as iron, inasmuch as iron breaks in pieces and shatters everything; and like iron that crushes, that Kingdom will break in pieces and crush others (Daniel 2:40).   History is clear. Rome was the next world empire. It was strong as iron. It was the dominate world power from 63 B.C.-476 A.D.

However, it had an internal weakness. Daniel wrote, “And as the toes of the feet were partly of iron and partly of clay, so the Kingdom shall be partly strong and partly fragile. As you saw iron mixed with ceramic clay, they will mingle with the seed of men; but they will not adhere to one another; just as iron does not mix with clay” (Daniel 2:42-43). Rex Turner Sr. saw this as weakness that came by conquest. “Those captive people would not be amalgamated into a single nation of loyal Romans” (Daniel: A Prophet of God, p. 55). Matthew Henry saw this as a division between the plebs and the patricians. “This empire divided the government for a long time between the senate and the people, the nobles and the commons, but they did not entirely coalesce” (Henry Vol. 4, p. 809).

Some assume that the image was in the likeness of man, and thus had ten toes. It is further assumed  that the ten toes represent ten kingdoms – either arriving out of Rome, or appearing later. However, the text mentions only four Kingdoms. It stops counting at four, and so should we. The feet and toes no more form separate kingdoms from the legs, than do the thighs from the belly, or do the arms from the chest.

The Stone/ Everlasting Kingdom

The dream saw a stone which was cut out without hands (Daniel 2:34,45). The language “without hands” means that this was done by the work of God (Daniel 2:34,45; 8:25; Colossians 2:11).

The stone crushed the image (Daniel 2:34, 45). It struck the feet (the Roman Empire). Remember the Roman Empire fell in 476 A.D.

“The stone became a mountain filling the earth” (Daniel 2:35). The term “mountain” is sometimes used of Kingdoms (Jeremiah 51:24-25). Such is the case here (Daniel 2:34-35 cf. 2:44).

It would be while the image was still standing that God would establish an everlasting Kingdom. Daniel said, “in the days of these Kings (the four Kingdoms B.H.) the God of heaven will set up a Kingdom which shall never be destroyed; and the Kingdom shall not be left to other people (as earthly Kingdoms are replaced by other earthly kingdoms B.H.)” (Daniel 2:44).

In order to be fulfilled, this Kingdom had to be set up before 476 A.D. when the Roman Empire came to an end. There was a Kingdom set up during the days of the Roman Empire. That Kingdom is the church (Mark 9:1 cf. Acts 1:8 cf. Acts 2:4; Colossians 1:13; Revelation 1:9). It is an eternal Kingdom. One day Jesus will deliver this Kingdom up to the Father (1 Corinthians 15:24-25).

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Prophecy: Jeconiah and Jesus

Posted on October 28, 2013 by Bryan Hodge

God said to Jeconiah, also called Coniah for short, and sometimes called Jehoiachin – “I will give you into the hand of those who seek your life, and into the hand of those whose face you fear – the hand of Nebuchadnezzar the King of Babylon and the hand of the Chaldeans. So I will cast you out, and your mother who bore you, into another country where you were not born; and there you shall die.”  (Jeremiah 22:25)

His reign was brief. He began to reign at the age of eighteen, and he only reigned three months (2 Kings 24:8-ff). He was led into Babylonian captivity in 597 B.C. A false prophet named Hananiah  said that he would shortly be restored to the throne (Jeremiah 28:1-ff). He never was. Evil-Merodach, king of Babylon, freed him from prison after thirty-seven years of captivity (2 Kings 25:27-ff; Jeremiah 52:31-ff), but he never returned from exile.

Then God said of Coniah – “O earth, earth, earth, Hear the word of the LORD: ‘write this man childless … For none of his descendants shall prosper sitting on the throne of David, and ruling anymore on Judah’” (Jeremiah 22:29-30).

“Childless” does not mean that Coniah literally had no children. He had at least seven sons, maybe eight [(1 Chronicles 3:17-18) Note: Some take ‘Assir’ as a son. Others translate it ‘captive’ e.g. ESV]. Robert Taylor Jr. commented, “Coniah was to be written childless. This does not mean he was minus offspring for some eight sons of his are enumerated by the Chronicle (1 Chronicles 3:17, 18). It simply means that no son or descendant of his will ever reign in any prosperity upon David’s throne situated in Judah” (Studies in Jeremiah and Lamentations, Vol. 1, p.178). Wayne Jackson commented, “But how can it be said that the King was ‘childless’ when, in fact, he had seven sons (1 Chronicles 3:17). Cuneiform tablets from Babylon mention Yaukin (Jehoiachin) and five sons… Actually, there is a reference to the ruler’s ‘seed’ in this very context (v.28 b) … Jeconiah was to be childless in the sense that he would never have an heir to the Davidic throne. Regally, he was childless” (Jeremiah and Lamentations, p.54).

Coniah was the next to last earthly King to reign over Judah. The last King was Mattaniah, also known as Zedekiah. However, he was not the offspring of Coniah. He was Coniah’s uncle (2 Kings 24:17-ff).

Finally, Jeremiah foretold of better days.  “‘Behold, the days are coming,’ says the LORD, ‘That I will raise to David a branch of righteousness; a King shall reign and prosper, and execute judgment and righteousness in the earth … Now this is the name by which He will be called: THE LORD OUR RIGHTEOUSNESS’” (Jeremiah 23:5-6).

There is a comparison that should not be missed. (1) While Coniah was evil (2 Kings 24:8-9), This King would execute judgment (justice ESV) and righteousness (Jeremiah 23:5). (2) While Coniah’s offspring would not prosper reigning in Judah, this one would prosper in His reign. The reference is to Jesus. Jesus is identified as the “branch” (Isaiah 11:1, 10; cf. Romans 15:12).

Jesus is a descendant of Coniah (Matthew 1:11). Foy Wallace Jr. has remarked, “Now since Christ is the seed of Coniah, and no man of his seed can sit on David’s throne and rule anymore in Judah, it follows that Jesus Christ cannot occupy the throne of David on earth. But the prophets said that Jesus Christ the son of David should occupy David’s throne. Since it cannot be done on earth, it follows that Jesus Christ would occupy David’s throne not on earth, but in heaven. And that is exactly what Peter affirms in Acts 2:30” (God’s Prophetic Word, p.217). He reigns even now from heaven (1 Corinthians 15:25-26). Note: The throne of David should not be thought of as a physical piece of furniture. The language is of authority [1 Kings 2:12 cf. 1 Chronicles 29:23 (watch how throne of David is used synonymously with the throne of God. Such does not refer to God’s literal throne)].

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Prophecy: Fulfilled

Posted on October 26, 2013 by Bryan Hodge

There are certain passages which are said to be “fulfilled” in Jesus’ day, yet they do not appear to be contextually if one consider the source of the quotation. Let’s take a look…

Refrain from Weeping

“Thus says the LORD: ‘A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children, refusing to be comforted for her children, because they are no more.’ Thus says the LORD:‘Refrain your voice from weeping, and your eyes from tears. For your work shall be rewarded,’…There is hope in your future…” (Jeremiah 31:15-17).

Matthew claims that this passage was “fulfilled” in Herod’s massacre of male children, two years old and under, in Bethlehem (Matthew 2:16-18). Critics complain that this is a misuse of Jeremiah’s words by Matthew. Jeremiah was speaking of Babylonian captivity. It is clear by the words we omitted by way of ellipses (…), “they shall come back from the land of their enemy…your children shall come back to their own border” (Jeremiah 31:16-17).

Our answer to critics: There are two, perhaps even three ways in which a passage can be said to be “fulfilled”. (1) A passage may have primary, even singular fulfillment. There are certainly passages, for example, which are only fulfilled in Christ.  In these passages, Christ, and Christ alone, is in view. Think of: (a) The virgin birth (Isaiah 7:14 cf. Matthew 1:22-23); (b) The birth of one in Bethlehem “whose goings forth are from old, from everlasting” (Micah 5:2 cf. Matthew 2:3-6). (2) A passage may have double fulfillment (possible example: 2 Samuel 7; 1 Chronicles 17). (3) A passage may have an accommodative fulfillment.

Rachel went in to labor with Benjamin somewhere south of Bethel (Note: Ramah was located a short distance south of Bethel). It was a hard labor. She was in pain and ultimately would die in this childbirth. Her midwife comforted her saying, “Do not fear; you shall have this son also.” Benjamin was born. (Genesis 35:16-20).

Jeremiah figuratively pictured Rachel weeping over her children as they went away into Babylonian captivity. Ramah was on the road the captives would travel (Jeremiah 31:15 cf. 40:1). However, comfort was again provided, despite the pain there was hope (Jeremiah 31:16-17).

Matthew used these words from Jeremiah in reference to the massacre of Bethlehem’s male children, two years old and younger (Matthew 2:16-18). Bethlehem and Ramah were not the same place. However, a similar point was being made. Hope was being provided. Despite the pain, something good was to happen. Despite Jesus’ parents departing the land with Jesus, a return was promised (cf. Matthew 2:13-15).

Many see this as a double fulfillment. However, when one reads the original passage in Jeremiah, it seems that wording does not apply directly to Jesus’ day. I see it as an accommodative usage of Jeremiah’s words: illustration: If a man is trying to preach before his relatives, and if his relatives reject his message due to familiarity with him, then he might say in an accommodative usage of scripture, “Thus it is fulfilled ‘a prophet is not without honor except in his own country, among his own relatives, and in his own house’” (Mark 6:4).

Out of Egypt

“When Israel was a child, I loved him, and out of Egypt I called my son” (Hosea 11:1).

This passage goes back to the Exodus. God preserved Israel by providentially leading them into Egypt (Genesis 37-50). Then, he brought them out of Egypt (Exodus 1-14).

Matthew used these words and applied them to Jesus’ day. Joseph was warned, “Arise take the young child and his mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young child to destroy him…that it might be fulfilled which was spoken by the Lord through the prophet, saying, ‘out of Egypt I called my son’” (Matthew 2:13-15).

It is language being used accommodatingly of God’s care and provision. Homer Haily commented, “In its context the passage seems to have no direct reference to the Messiah…But as Keil so aptly put it, the passage was quoted by Matthew ‘because the sojourn in Egypt, and return out of the land, had the same significance in relation to the development of the life of Jesus Christ, as it had to the nation of Israel. Just as Israel grew into a nation in Egypt, where it was out of the reach of Cannanitish ways, so was the child Jesus hidden in Egypt from the hostility of Herod’” (A Commentary on the Minor Prophets, p. 172).

There are different types of “fulfillment”. Prophesies which have primary or sole fulfillment in Christ or His church are great for building faith. Prophesies which have only a secondary or accommodative fulfillment in Christ or His church are illustrious in nature, scriptures are not being misused.

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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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