Come and Follow Jesus

The following day John (the Baptist) was again standing with two of his disciples. As Jesus walked by, John looked at Him and declared, “Look! There is the Lamb of God!” When John’s two disciples heard this, they followed Jesus. Jesus looked around and saw them following. “What do you want?” He asked them. They replied, “Rabbi” (which means “Teacher”), “where are You staying?” “Come and see,” He said. It was about four o’clock in the afternoon when they went with Him to the place where He was staying, and they remained with Him the rest of the day. Andrew, Simon Peter’s brother, was one of these men who heard what John said and then followed Jesus. Andrew went to find his brother, Simon, and told him, “We have found the Messiah” (which means “Christ”). Then Andrew brought Simon to meet Jesus. Looking intently at Simon, Jesus said, “Your name is Simon, son of John—but you will be called Cephas” (which means “Peter”). The next day Jesus decided to go to Galilee. He found Philip and said to him, “Come, follow Me.” Philip was from Bethsaida, Andrew and Peter’s hometown. Philip went to look for Nathanael and told him, “We have found the very Person Moses and the prophets wrote about! His Name is Jesus, the Son of Joseph (the legal or earthly father of Jesus) from Nazareth.” “Nazareth!” exclaimed Nathanael. “Can anything good come from Nazareth?” “Come and see for yourself,” Philip replied. As they approached, Jesus said, “Now here is a genuine son of Israel—a man of complete integrity (truth and honesty).” “How do you know about me?” Nathanael asked. Jesus replied, “I could see you under the fig tree before Philip found you.” Then Nathanael exclaimed, “Rabbi, You are the Son of God—the King of Israel!” Jesus asked him, “Do you believe this just because I told you I had seen you under the fig tree? You will see greater things than this.” Then He said, “I tell you the truth, you will all see heaven open and the angels of God going up and down on the Son of Man, the One who is the stairway between heaven and earth.” John 1:35-51 (NLT)

In these brief verses, we learn Jesus’ complete identity. Jesus is the Lamb of God (John 1:36), Rabbi – Hebrew word for “Teacher” (John 1:38), Messiah (John 1:41), Son of God (John 1:14, 18, 34, 49), and King of Israel (John 1:49). Upon meeting Jesus, these first disciples were forever changed. These disciples were so impressed with Jesus that they could not help but tell others, “We have found the Messiah!” Andrew’s “the Messiah” (John 1:41) and Nathanael’s “the Son of God” (John 1:49) together match Peter’s later declaration “You are the Christ, the Son of the living God” (Matthew 16:16).

The word “Messiah” is a Hebrew word that means "Anointed One," and the Greek equivalent is “Christ.” For the Jews, Messiah essentially means “Son of God” (see Matthew 26:63-64; Mark 14:61-62; Luke 22:67-70). Later the expression “Son of David” was a synonym for “Messiah” (Matthew 21:9; Mark 10:47-48). There was some confusion among the Jews as to the role of the Messiah. Some believed the Messiah would be a Suffering Sacrifice as described in Isaiah 52:13-53:12, while others believed the Messiah would be King (see Isaiah 9:6-7 and Isaiah 11). Jesus was both the Suffering Servant of God and King. Jesus even explained that His sacrificial death on the Cross had to come before His crowning glory (Luke 24:13-35). But Jesus’ first disciple knew He was indeed “the Son of God, the King of Israel” (see also Psalm 2; John 4:25, 29; John 18:33-37).

Amazingly, Jesus personally called Himself “Son of Man” (John 1:50-51). The title “Son of Man” was one of Jesus’ favorite descriptions of Himself. Jesus used this title eighty-three (83) times in the four Gospels. The Jews knew that “Son of Man” was a title for their Messiah (John 12:34). The title “Son of Man” speaks of Jesus’ kingship, humanity, and divinity. Jesus was both fully God and fully man (John 1:1, 14 see also Daniel 7:13; Matthew 26:64; Mark 8:31). As God, Jesus is our link or “ladder” between heaven and earth to reconcile us to God the Father (John 1:51; see also 2 Corinthians 5:11-21). Jesus is “the Way, the Truth, and the Life” and “No one comes to the Father” except through Him (John 14:6, NKJV). Jesus came down from heaven to bring people to God. The summary of John 1 is clear: Jesus was God in human flesh! “Come and see” (John 1:46) and follow Jesus.

References:

Life Application Study Bible. Carol Streams, IL: Tyndale House Pub., 2005.

Zondervan NIV Study Bible. New York: Zondervan, 2008.
Wiersbe, Warren W. Bible Exposition Commentary – New Testament. Victor Books, 2001. 

Jesus, the Lamb of God

The next day John (the Baptist) saw Jesus coming toward him. John said, “Look, the Lamb of God, who takes away the sin of the world! This is the One I was talking about when I said, ‘A Man will come after me, but He is greater than I am, because He was living before me.’ Even I did not know who He was, although I came baptizing with water so that the people of Israel would know who He is.” Then John said, “I saw the Spirit come down from heaven in the form of a dove and rest on Him. Until then I did not know who the Christ was. But the God who sent me to baptize with water told me, ‘You will see the Spirit come down and rest on a Man; He is the One who will baptize with the Holy Spirit.’ I have seen this happen, and I tell you the truth: This Man is the Son of God.” John 1:29-34 (NCV)

The Apostle John records another great fact about Jesus:  Jesus is not only the “Son of God” (John 1:34) but Jesus is also the “Lamb of God” (John 1:29, 35-36). As the “Lamb of God” Jesus provides salvation for whoever believes and trusts in Him (John 1:12, 29). Jesus not only takes away the sin of the world but also our personal penalty for sin, evil, and death. God’s commitment to His people in the new covenant is possible only through Jesus’ death as the Lamb of God (see Jeremiah 31:34). Jesus is our Passover Lamb (1 Corinthians 5:7; see also Exodus 12:13) that cleanses or purifies us of sins and wickedness (Revelation 7:9-10, 14). God sent His one and only Son Jesus Christ as a substitutionary atonement for our sins on the Cross (see Romans 3:25; 1 John 2:2).

The Passover celebrates Israel’s salvation by God from Egyptian slavery and God’s covenant love for His people. As Israel was being saved from Egypt, the blood of a lamb was sprinkled over the doorposts of each Jewish home in Egypt and rescued those inside from death (Exodus 12). Jesus used His final Passover meal (also called the Last Supper) to prove that His sacrificial death on the Cross would give new meaning to the Passover celebration (Mark 14:17-31). The Cross of Calvary became the final sacrificial altar where Jesus as the perfect Lamb of God was crucified for the sin of the world. Just as the Passover lamb in Egypt saved the Jewish families in Egypt, so too, Jesus’ death as the final Lamb of God serves to bring salvation and God’s new covenant of love to all people (Jews and Gentiles). With His death on the Cross, Jesus fulfilled the true meaning of the Jewish sacrifice of the Passover lamb. In fact, Jesus was crucified on Passover day.

In one sense, the message of the Holy Bible can be summarized in Jesus’ title as the sacrificial “Lamb of God”. The sacrificial lamb was discussed at several places in Holy Bible including Genesis 22:7-8 with Abraham and Isaac; the Passover in Egypt (Exodus 12:3-6); the Suffering Servant predicted by the Prophet Isaiah (Isaiah 53:4-8); in the four Gospels; the Apostle Paul’s reference at 1 Corinthians 5:7; and victorious Lamb of Revelation 5:6-14. Particularly in the book of Revelation, the Apostle John repeatedly calls Jesus Christ the Lamb. The book of Revelations uses the word “Lamb” to describe Jesus as our Redeemer, Military Conqueror, and King to finally defeat and destroy all evil and sin at work in the world (e.g. see, Revelation 7:17; Revelation 17:14).

The people of the Bible were familiar with lambs for the sacrifices of sins (see Exodus 29:38-46; see also Hebrews 10). But these Old Testament sacrifices were only temporary and could not take away sins permanently. In other words, these sacrifices were types (foreshadowing) of Jesus’ final and only effective sacrifice. The Apostle John wrote his Gospel to proclaim to the world that Jesus is the final Lamb that shed His blood to permanently take away the sins of the whole world! Jesus takes away our sin by absorbing sin into His perfect God body.

In summary, Jesus Christ is God (Yahweh and the Second Person of the Trinity) in human flesh (John 1:1-5, 14, 34) and the Light of the world (Isaiah 9:2; John 1:4-5). The Holy Bible encourages everyone to faithfully stand firm with Jesus Christ and give our allegiance, love, and trust to Him (Revelation 14:12). Jesus Christ became the sacrificial Lamb of God to take away the sin of the world (John 1:14, 29, 34-35 see also Isaiah 53:7; Luke 12:50; 1 Corinthians 5:7). On the Cross at Calvary, Jesus paid the final price for our personal sins and the sins of the world by His sacrificial and unselfish death on the Cross. Faith in Jesus’ sacrificial death saves us and forgives our personal sins (see Romans 3 and Romans 5).  Jesus Christ gives everyone His free gift of sin removal through wholehearted acceptance, faith, and belief in Him as God and Savior of the world (John 1:1, 12, 14; John 3:16). Even more, Jesus Christ also gives us His Holy Spirit (John 1:33) as He baptizes His wholehearted followers with the Holy Spirit (see also Matthew 3:11; Mark 1:7-8; Luke 3:16).  Finally, Jesus Christ declares us righteous, holy, and children of God through faith in His work as the final Lamb of God (see Romans 3:21-5:21; 1 Corinthians 1:2; 1 Corinthians 6:11; Ephesians 2:8-9; Titus 3:5-7). All those who have been faithful to Jesus Christ throughout the ages will stand before His throne in heaven (Revelation 7:17; Revelation 22:1, 3).

But you were saved (redeemed, ransomed) from that useless life. You were bought, not with something that ruins like gold or silver, but with the precious blood of Christ, who was like a pure and perfect Lamb. 1 Peter 1:18-19 (NCV) 

References

Life Application Study Bible. Carol Streams, IL: Tyndale House Pub., 2005.

NLT Study Bible. Carol Streams, IL: Tyndale House Pub., 2008.

Zondervan NIV Study Bible. New York: Zondervan, 2008.

Elwell, Walter A. Evangelical Dictionary of Theology, Second Edition. Grand Rapids, MI:  Baker Book House Company, 2001.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament. Victor Books, 2001. 

Jesus’ Gifts to the World

In the beginning there was the Word (Jesus Christ). The Word was with God, and the Word was God. He was with God in the beginning. All things were made by Him, and nothing was made without Him. In Him there was life, and that life was the light of all people. The light shines in the darkness, and the darkness has not overpowered it. . . . The Word (Jesus Christ) became a human (incarnate) and lived among us (tabernacle). We saw His glory (majesty)—the glory that belongs to the only Son of the Father—and He was full of grace (favor, loving-kindness) and truth. John 1:1-5, 14 (NCV)

The Apostle John, “the disciple whom Jesus loved” (John 13:23; John 19:26), is the author of the Gospel of John as well as the book of Revelation, among others. John begins his Gospel with a profound announcement: Jesus is God (John 1:1, 14, 18; see also Isaiah 9:6). The Gospel explained that Jesus existed originally with God the Father from the beginning of human time (John 1:2). Even more, the Gospel emphasizes that Jesus was not only “with God” but also “was God” (John 1:1). God the Father created the world, set history into motion and made all creation spring to life through Jesus (see also Colossian 1:16). So before anything existed on earth, there was Jesus with God. This statement echoes Genesis 1:1 and links God’s actions in the world through Jesus (John 3:16). Jesus has always been alive and is Himself God. Jesus created everything and nothing would exist without Him. Thus, Jesus is not a created being (John 1:3). Jesus is the eternal God in the fullest sense and He has always existed (see also Mark 1:1; Romans 9:5; and Colossians 2:9). In the Person of Jesus, God’s essences became actual, complete, and historical. Jesus is the Second Person of the Trinity (God the Father, God the Son (Jesus) and God the Holy Spirit).

Christ is the visible image of the invisible God. He existed before anything was created and is supreme over all creation, for through Him God created everything in the heavenly realms and on earth. He made the things we can see and the things we cannot see— such as thrones, kingdoms, rulers, and authorities in the unseen world. Everything was created through Him and for Him. He (Christ) existed before anything else, and He holds all creation together. Christ is also the Head of the church, which is His Body. He is the beginning, supreme over all who rise from the dead. So He is first in everything. For God in all His fullness was pleased to live in Christ, and through Him God reconciled everything to Himself. He made peace with everything in heaven and on earth by means of Christ’s blood on the Cross. Colossians 1:15-20 (NLT)

Through Jesus, God gives light and life to the world (John 1:4; see also Psalm 36:9). Light and life are Jesus’ gifts unto the world (John 1:4; John 10:28). Jesus is the source of all life (John 1:4; John 6:35; John 11:25) and the light of the world (John 8:12; John 9:5) and of every person (John 1:9). In fact, Jesus is “the Life” (John 14:6) and the “Light of the world” (John 1:4, 9). Jesus stated, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12, NKJV). Thus, Jesus possesses life in Him, and this life gives light to all people. Jesus’ life is the light that shines through the darkness. As the Light and Life of the world, Jesus is the "Sun of righteousness" (Malachi 4:2) that illuminates every person (Isaiah 49:6). Jesus gives the world spiritual illumination and wisdom (see 1 Corinthians 1:30; Colossians 2:30. Even more, by His Holy Spirit, Jesus gives us the “breath of life” (John 3:8; John 20:22), the water of life (John 4:10, 13-14; John 7:37-39), and the living bread of life (John 6:35). “From the fullness of His grace we have all received one blessing after another” (John 1:16, NIV).

Jesus is the “Word of God” or “Logos.” In Revelation 19:13, Jesus is specifically called “the Word of God.”  In John’s vision found at Revelation 19, the Apostle John sees Jesus as “Faithful and True, for He judges . . . His title was the Word of God. . . . On His robe at His thigh was written this title: King of all kings and Lord of all lords” (Revelation 19:11-16, NLT). Starting with the New Testament, the Word became flesh (incarnated) as a human being to be the light and life of the world (John 1:4-5; 14). As the Word, Jesus was among humanity as the incarnate speech of God. How did the “Word” become flesh? Through the miraculous virgin birth of Mary by the power of God’s Holy Spirit (see Isaiah 7:14; Matthew 1:18-25; Luke 1:26-38), Jesus took upon Himself human nature. Thus, “the Word” was a real Person who could be seen, touched, and heard (1 John 1:1-4). Jesus is “God with us” and He dwelled among us humans (Matthew 1:23; John 1:14). Therefore, Jesus is both fully God and fully human.

Jesus is the one and only Son of God (John 1:18).  God the Father sent Jesus to finish His work in the world (John 4:34) and to make God the Father known (John 1:18). God’s glory was made visible in Jesus. “No one has ever seen God. But God the only Son is very close to the Father, and He has shown us what God is like” (John 1:18, NCV).  Initially, God's glory had dwelt in the Tabernacle during Moses’ era (Exodus 40:34) and in the Temple built by Solomon (1 Kings 8:10-11). However, God’s glory had departed Israel because of the people’s disobedience and corruption (Ezekiel 9:3; Ezekiel 10:4, 18; Ezekiel 11:22-23). Then, the glory of God returned again to earth with the birth of Jesus (John 1:14). Jesus is now the new Temple of God filled with God’s glory (John 2:19-21). In Jesus, the full grace and truth of God is revealed. “From the fullness of His (Jesus’) grace, we have all received one blessing after another” (John 1:16). Jesus’ life, death, and resurrection do indeed glorify God the Father. While on earth, Jesus revealed His glory to His disciples through the miracles or “signs” He performed (see e.g., John 2:11).

Jesus’ words to Nicodemus nicely summarize the central theme of John’s Gospel:  “For God loved the world so much that He gave His one and only Son, so that everyone who believes in Him will not perish but have eternal life” (John 3:16, NLT). The Apostle John wrote his Gospel to clearly state:  “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His Name” (John 20:31).  Jesus is the Son of the living God. Everyone who wholeheartedly receive and believe Him will receive the gift of light, eternal life, and membership into God’s family (John 1:12-13; John 12:35-36; John 20:31; see also Isaiah 56:5; Ephesians 2:8-9; 2 Corinthians 5:17; Titus 3:5).

The One who is the true Light, who gives light to everyone, was coming into the world. He (Jesus Christ) came into the very world He created, but the world did not recognize Him. He came to His own people, and even they rejected Him. But to all who believed Him and accepted Him, He gave the right to become children of God. They are reborn—not with a physical birth resulting from human passion or plan, but a birth that comes from God. So the Word (Jesus Christ) became human and made His home among us. He was full of unfailing love and faithfulness. And we have seen His glory, the glory of the Father’s one and only Son. John (the Baptist) testified about Him when he shouted to the crowds, “This is the One I was talking about when I said, ‘Someone is coming after me who is far greater than I am, for He existed long before me.’” From His abundance we have all received one gracious blessing after another. For the law was given through Moses, but God’s unfailing love and faithfulness came through Jesus Christ. No one has ever seen God. But the one and only Son is Himself God and is near to the Father’s heart. He has revealed God to us. John 1:9-18 (NLT)

References

Life Application Study Bible. Carol Streams, IL: Tyndale House Pub., 2005.

Zondervan NIV Study Bible. New York: Zondervan, 2008.

The Amplified Bible. Grand Rapids, MI: Zondervan, 1987.

Elwell, Walter A. Evangelical Dictionary of Theology, Second Edition. Grand Rapids, MI:  Baker Book House Company, 2001.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament. Victor Books, 2001.

The Power of Patience

Be patient, then, brothers (and sisters), until the Lord's coming. See how the farmer waits (expectantly) for the land to yield its valuable crop (harvest) and how patient he is for the autumn and spring rains. You too, be patient and stand firm (establish or strengthen your heart), because the Lord's coming is near. Do not grumble (complain) against each other, brothers (and sisters), or you will be judged. The Judge is standing at the door! Brothers (and sisters), as an example of patience in the face of suffering, take the prophets who spoke in the Name of the Lord (as His messengers). As you know, we consider blessed (happy) those who have persevered (endured, persisted, steadfast). You have heard of Job's perseverance (endurance) and have seen what the Lord finally brought about (God blessed Job at the end with full restoration). The Lord is full of compassion and mercy. Above all, my brothers (and sisters), do not swear (cuss) – not by heaven or by earth or by anything else. Let your "Yes" be yes, and your "No," no, or you will be condemned. James 5:7-12 (NIV)

The book of James is considered by many the wisdom book of the New Testament. James relied heavily on Jesus Christ’s wisdom teachings, particularly the Sermon on the Mount (see e.g., James 2:14-16 and Matthew 7:21-23; James 3:17- 18 and Matthew 5:9; James 4:11 and Matthew 7:1-2; James 5:2 and Matthew 6:19; James 5:12 and Matthew 5:33-37). One key of wisdom addressed by James is patience (James 5:7-12; see also James 1:1-5).  James reminded his readers that God will right all the wrongs and dismiss all injustices at the Lord Jesus Christ’s return to earth – the "blessed hope" of the Christian (Titus 2:13). Until Christ’s return, Christians (followers of Christ) must patiently endure all things with expectation. The precise date of Christ’s return is uncertainty (Matthew 24:36) but His return to Judge the world is promised throughout the Holy Scriptures (James 5:7-8; see also Romans 13:12; Hebrews 10:25, 30; 1 Peter 4:7; Revelation 22:20).

The book of James used two different Greek words for patience (hypomone and makrothymia). Both of these Greek words are translated by our English word patience. “Hypomone” means endurance under trials, not like a coward or with discouragement, but as an attitude of the heart. “Makrothymia” means longsuffering and is an attitude with respect to people. Thus, patience means endurance, steadfastness, mercy, long-suffering, and self-control within our hearts. James encouraged our patience toward fellow believers as well as unbelievers (non-followers of Jesus Christ). The Holy Scriptures encourage God’s people to face hardship and suffering with patience, obedience, and faith within their hearts to Jesus Christ (Romans 5:3-5; see also Revelation 2:2, 19; Revelation 3:10; Revelation 13:10; Revelation 14:12).  “Meanwhile, the saints stand passionately patient, keeping God's commands, staying faithful to Jesus” (Revelation 14:12, the Message Bible). Christ is the great example of faith, patience and endurance (Hebrews 12:1-3). Christians are to have a heart attitude of self-sacrificing humility, patience, and love for others like Christ (see Matthew 11:9; John 13:12-17; Philippians 2:1-11).

Patience is a fruit of the Holy Spirit (Galatians 5:22) and a description for love (1 Corinthians 13:4, 7). God blesses our patience (James 5:11).  If we need patience, we can go to God’s throne of grace and receive from Christ all the grace we need to endure (Hebrews 4:14-16). Christ will send the Holy Spirit – the Helper – to help us develop this fruit (John 14:26; John 15:26; John 16:7; Galatians 5:5-6; Jude 1:20-21). God’s grace is always sufficient during any trial and suffering (2 Corinthians 12:7-9). Christian patience is ultimately a gift from God (Romans 15:5; 2 Thessalonians 3:5).

May God who gives patience, steadiness, and encouragement help you to live in complete harmony with each other—each with the attitude of Christ toward the other. And then all of us can praise the Lord together with one voice, giving glory to God, the Father of our Lord Jesus Christ. So warmly welcome each other into the church, just as Christ has warmly welcomed you; then God will be glorified. Remember that Jesus Christ came to show that God is true to His promises and to help the Jews. And remember that He came also that the Gentiles (non-Jews) might be saved and give glory to God for His mercies to them. That is what the psalmist meant when he wrote: “I will praise You among the Gentiles and sing to Your Name.” Romans 15:5-9 (The Living Bible)

But the question remains: How can we as Christians have patience as we wait for Christ’s return? To answer that question, James gave three encouraging examples of patience:  the farmer, the prophets, and Job. The farmer must patiently wait for the crops to grow and he cannot hurry the process, for it takes time for plants to yield their harvest. While he waits, the farmer must live by faith, looking with expectance toward the future reward and harvests for his hard labors of farming. Keep in mind that the farmer does not stand around doing nothing: he is constantly at work. The farmer labors because he believes a day of reaping will be enjoyed. As Christ has instructed His disciples, we Christians are to keep working, remain faithful to God, and patiently wait for Christ’s harvest (Luke 12:42-44).  

As an example of patience in suffering, James reminds the readers of the prophets (James 5:10; see also Matthew 5:12; Matthew 23:31; Acts 7:52). Many prophets suffered and were persecuted as messengers of God, such as Moses, Elijah, and Jeremiah (James 5:10-11). Yet, the prophets remained faithful and loyal to God, suffered for their faith, and now they have received their reward from God (see Hebrews 11). Like the prophets, we must practice faith, prayer, and confession (James 5:13-17).

Job was a man of great endurance because he remained faithful to God throughout his suffering and hardships (Job 1:20-21; Job 2:9-10). He lost his home, property, wealth, family and health. God had no cause against Job (Job 2:3). Job was not patient (see Job 3; Job 12:1-3; Job 16:1-3; Job 21:4) but he persevered (stuck in, persisted, continued, steadfastness and endured) (Job 1:20-22; Job 2:9-10; Job 13:15).  Like Job, we must endure suffering to learn and discover God’s mercy, compassion, and full restoration (James 4:10; James 5:11).

Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers. Galatians 6:7-10 (NIV)

Evil wants us to get impatient with God and others, for an impatient Christian is a powerful weapon in evil's hands. Moses' impatience robbed him of a trip to the Holy Land; Abraham's impatience led to the birth of Ishmael, the enemy of the Jews; and Peter's impatience almost made him a murderer. When evil attacks us, it is easy to become impatient, run ahead of God and lose God's blessing. We are to faithfully trust God and love others (Galatians 5:14-15). “The important thing is faith—the kind of faith that works through love” (Galatians 5:6, NCV).

While we patiently wait, James also warned against grumbling, judging, complaining, striking out, and blaming others for our miseries (James 5:7-9). We are also to resist resentment and retaliation during our trials and suffering while we patiently wait. Jesus Christ as Lord and Judge will come and individually judge each of us (Matthew 7:1-5; Matthew 25:31-46; Hebrews 10:30). The coming of Christ may not be immediate. However, James encourages Christians to endure by faith with love (James 1:3-4; James 2:8, 14-26) and wait patiently for Christ’s return (James 5:7-8). As Christians, we will receive God’s crown of eternal life (James 1:12) and reap a harvest of righteousness sown by our faithfulness to God (James 3:18). “Repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21) is God's formula for salvation (redemption and deliverance). At Christ’s return, the faithful will receive their just reward (Isaiah 40:10; 1 Corinthians 15:23; 1 Peter 1:17; 1 Peter 5:4; Revelation 22:12).

God is patient. The Holy Scriptures repeatedly note God’s patience and patience with His people (see Numbers 14:18-19, Nehemiah 9:17; Psalm 86:15; Psalm 103:8; Isaiah 48:9; Hosea 11:8-9; Romans 15:5). God is filled with “mercy and grace, endlessly patient—so much love, so deeply true— loyal in love for a thousand generations, forgiving iniquity, rebellion, and sin” (Exodus 34:6-7,  the Message Bible). In spite of our repeated faults, pride, and rebellion, God is always ready to forgive (Nehemiah 9:17). Christ’s parable of the tenants depicted God’s patience with His people (Mark 12:1-11). God’s patience with us (believers and non-believers) allows time for us to repent of our sins and faithfully turn to Christ with our whole hearts (Matthew 6:12; Luke 11:4), especially in the apparent delay of the return of Christ (2 Peter 3:9-10).

References:

KJV Bible Commentary. Nashville, TN: Thomas Nelson, 1994.

Life Application Study Bible. Carol Streams, IL: Tyndale House Pub., 2005.

NLT Study Bible. Carol Streams, IL: Tyndale House Pub., 2008.

Zondervan NIV Study Bible. New York: Zondervan, 2008.

Douglas, J.D. and Tenney, Merrill. NIV Compact Dictionary of the Bible. Grand Rapids, MI:  Zondervan Publishing House, 1989.

The Amplified Bible. Grand Rapids, MI: Zondervan, 1987.

Butler, Trent. Holman Bible Dictionary. Broadman & Holman Pub., 1991.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament. Victor Books, 2001.

Jesus Christ: Teacher of Wisdom

At that time Jesus prayed this prayer: “O Father, Lord of heaven and earth, thank You for hiding these things from those who think themselves wise and clever (intelligent, learned, or proud), and for revealing them to the childlike (the humbled disciples). Yes, Father, it pleased You to do it this way! My Father has entrusted everything to Me. No one truly knows the Son except the Father, and no one truly knows the Father except the Son and those to whom the Son chooses to reveal Him.” Then Jesus said, “Come to Me, all of you who are weary and carry heavy burdens, and I will give you rest. Take My yoke upon you. Let Me teach you (learn from Jesus), because I am humble and gentle at heart, and you will find rest for your souls. For My yoke is easy to bear, and the burden I give you is light.” Matthew 11:25-30 (NLT)

In His prayer, Jesus mentioned two kinds of people: the “wise” and the “little children (see also Mark 10:13-16; Matthew 18:3; Luke 18:15-17). The “wise” are those arrogant in their own knowledge and understanding (Proverbs 3:7), while the “childlike” are those who accepts the truth of God's Word as a gift and have a total dependence and full trust with God (see Proverbs 3:5-6). People full of pride and wisdom in their own eyes often reject the truth of God’s Word. Jesus was opposed to those who were intellectually and spiritually proud (being wise in one's own eyes) (Luke 10:21-22). These people are often prideful, selfishness or self-centered with a “know-it-all” attitude (see 1 Corinthians 1:18-2:16).  Our world worships power, influence, and wealth but not Jesus Christ. Jesus Christ rewards and blesses our obedience to God, love of others, selflessness, wholehearted devotion to God, and truth. Moreover, He welcomes and accepts all those who have humbly, obediently, and genuinely accepted Him as Lord and Savior by simple faith and seeks Him.

Oh, how great are God’s riches and wisdom and knowledge! How impossible (unsearchable) it is for us to understand His decisions (judgments) and His ways (paths)! For who can know the Lord’s thoughts (mind)? Who knows enough to give Him advice? And who has given Him so much that He needs to pay it back? For everything comes from Him and exists by His power and is intended for His glory. All glory to Him forever! Amen. Romans 11:33-36 (NLT)

As God in human flesh, Jesus is all wise and knows all the answers of life (Matthew 12:41-42; Luke 11:31-32; see also Philippians 2:1-11). Jesus possesses the fullness of God and reveals the fullness of God’s wisdom (Colossians 2:3, 9). God has absolute power and absolute wisdom (Romans 11:33-36).  He manages the universe and our lives with perfect wisdom, justice, and love. God is all wise and all knowing; therefore, we can wholeheartedly trust God with our lives. We can obtain God’s wisdom by “the fear of the Lord.”  The “fear of the Lord” means wholeheartedly respecting, loving, and obeying God and fleeing evil and wickedness (see Job 28:28; Psalm 111:10; Proverbs 1:7-9; Proverbs 3:7; Proverbs 9:6, 10; Proverbs 14:1 ). As we stay intimately close to God, knowing Him, and learning His ways, we find wisdom (Deuteronomy 4:6). “The fear of the Lord—that is wisdom, and to turn from evil is understanding” (Job 28:28, HCSB).  If we have trouble fearing God and departing from evil, we can ask God for His wisdom. God graciously and generously gives His wisdom by sending His Holy Spirit – the Spirit of Wisdom – to those who genuinely and wholeheartedly ask Him (James 1:5). God’s Holy Spirit equips and empowers God’s people with discernment, human skills, and wisdom.

God wants everyone to depart from evil and follow His righteous path (Deuteronomy 4:6; Acts 5:32). God’s Holy Spirit gives us the power of God to flee evil and obey God within our hearts. To disobey God’s Word is to forfeit one’s wisdom (Jeremiah 8:8-9). The teachings of Jesus (mainly proverbs and parables) culminates with His command to love God and love one another (see Matthew 22:34-40; John 13:34-35; John 15:12, 17; 1 Corinthians 1:24, 30; Colossians 2:3). The laws of love revealed in our everyday attitudes, activities, and relationships towards God and others are central to the Old Testament and New Testament and the crown of God’s wisdom teaching (see Leviticus 19:18; Deuteronomy 6:5; Hosea 6:6; Micah 6:6-8; Mark 12:29-31; Romans 13:8 and Galatians 5:14).

Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart. Then you will win favor and a good name in the sight of God and man. Trust in the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge Him, and He will make your paths straight. Do not be wise in your own eyes; fear the Lord and shun evil. Proverbs 3:3-7 (NIV)

According to Apostle Paul, Jesus Christ is our wisdom (1 Corinthians 1:30; Colossians 2:3). Jesus Christ not only fulfilled the Old Testament law and the prophets (Matthew 5:17) but He also fulfilled the wisdom books of the Old Testament (Job, Proverbs, Ecclesiastes and Song of Songs) (see 1 Corinthians 1:24, 30; Colossians 2:3). Even more, Jesus Christ is “greater than Solomon,” the writer of Proverbs (Matthew 12:42). As Christians, we are now to faithfully and intimately follow Jesus Christ as our Teacher in His path of wisdom (see Matthew 11:28-30). In Jesus Christ’s words, “Come to Me, all of you who are weary and carry heavy burdens, and I will give you rest. Take My yoke upon you. Let Me teach you, because I am humble and gentle at heart, and you will find rest for your souls. For My yoke is easy to bear, and the burden I give you is light” (Matthew 11:28-30, NLT). Jesus Christ wants us to come to Him, become His disciple, and learn from Him. In the wisdom books of the Old Testament, wisdom was given to people through the fear of the Lord. The fear of the Lord is the beginning of wisdom (see Job 28:28; Psalm 111:10; Proverbs 1:7; Proverbs 9:10; Ecclesiastes 12:13-14). But becoming a disciple of Jesus Christ is wisdom because to possess wisdom is to possess Jesus Christ. Thus, to walk the path of wisdom means to walk the path of Jesus Christ and embrace His teaching. God gives generously to everyone Jesus Christ’s wisdom who seeks and trust Him as Lord and Savior (Proverbs 2:1-10; cf. James 1:5).

God the Father reveals Himself to the God Son (Jesus Christ), and Jesus Christ reveals Himself and the Father to all who are humbly willing to come to Him in wholehearted faith (the disciples). The disciples of Jesus Christ are often called little children or childlike. But more generally, disciples are humble followers of Jesus Christ who learn from Jesus Christ as their Teacher.  Sadly, the religious leaders of Jesus Christ’s day placed “heavy burdens” on people’s shoulders by insisting on a legalistic interpretation of the God’s Law (see Matthew 23:4).  The yoke of Jesus (His teaching) are light in comparison with the burdensome teaching of the religious leaders of His day (see Matthew 23:4).

Why are Jesus Christ’s teachings light? Jesus sends the Holy Spirit to empower and teach His disciples the truths and wisdom of God (John 14:17, 25-26; John 16:12-14; see also Jeremiah 31:31-34). The Holy Spirit writes or indwells the wisdom and truth of God within the hearts of Jesus’ disciples (see 1 Corinthians 2:1-16; Ephesians 1:17). As we stay close and intimate with Jesus, He empowers and strengthens His disciples to obey God’s righteous standards found in the Law (John 15:1-8). Jesus Christ is the true Word of God (John 1:1-5, 14). Again, God’s righteous standards are summed up as wholehearted faith in God that expresses itself in love for God and love for others (Galatians 5:6; see also Matthew 22:34-40; Mark 12:28-34; Romans 13:8-10).

Apostle Paul:  I want you to know how much I have agonized for you and for the church at Laodicea, and for many other believers who have never met me personally. I want them to be encouraged and knit together by strong ties of love. I want them to have complete confidence that they understand God’s mysterious plan, which is Christ Himself. In Him (Christ) lie hidden all the treasures of wisdom and knowledge. I am telling you this so no one will deceive you with well-crafted arguments. For though I am far away from you, my heart is with you. And I rejoice that you are living as you should and that your faith in Christ is strong. And now, just as you accepted Christ Jesus as your Lord, you must continue to follow Him (Jesus Christ). Let your roots grow down into Him, and let your lives be built on Him. Then your faith will grow strong in the truth you were taught, and you will overflow with thankfulness. Do not let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ. For in Christ lives all the fullness of God in a human body. So you also are complete through your union with Christ, who is the Head over every ruler and authority. Colossians 2:1-10 (NLT)

According to the Apostle Paul, we find in Jesus Christ all the treasures of wisdom (Colossians 2:3). Even more, Jesus Christ’s wisdom protects us from false philosophies, beliefs, and teachings. We defeat false teaching and beliefs by staying intimately close and united with Jesus Christ through personal Bible study, diligent church attendance, worship, obeying the Holy Spirit, and prayer. In the Old Testament, God’s wisdom on display was creation (see Proverbs 3:18-20; Proverbs 8:22-31). Creation revealed the wisdom of God. But now in Jesus Christ, creation and redemption have joined and now the great example of the wisdom of God is not creation but how God has accomplished redemption for His people through Jesus Christ’s sacrifice on the Cross to save us (1 Corinthians 1:18).

In summary, who am I in Jesus Christ?  The Apostle Paul tells us that through our wholehearted trust and obedience in Jesus Christ we are made not only made holy, righteous, and redeemed, but also made wise (see 1 Corinthians 1:2; 30; see also 2 Corinthians 5:21; 1Thessalonians 4:3-7).Thus, if we have accepted Jesus Christ as our Lord and Savior by faith, we have wisdom, holiness – God’s Holy Spirit, and a new life (see Acts 1:8; Romans 12:1-2; 1 Corinthians 1:2; Colossians 3:1-4, 16; Galatians 3:27-29; Galatians 5:22-23; Titus 3:5-7). Our intimate, spiritual, and living union with Jesus Christ brings true and lasting wisdom – that is divine wisdom. Divine wisdom far exceeds any human wisdom, philosophies and knowledge.  In close faith and intimacy to Jesus Christ, the wisdom of God is revealed in our daily lives. Divine wisdom is not just the gaining of academic skills and other talents but the gaining of spiritual discernment based on the wisdom of God as demonstrated in the Cross. Human wisdom, philosophies and beliefs do not have the power of God to change lives. This power comes only from the pure, simple message of the atoning work of Cross (Romans 1:16-17; 1 Corinthians 1:18). The atoning death of Jesus Christ on the Cross opened the way for God to extend His grace to sinful humanity, and pour out upon humans such benefits as wisdom, righteousness, sanctification, etc. without measure.

Apostle Paul:  Remember, dear brothers and sisters, that few of you were wise in the world’s eyes or powerful or wealthy when God called you. Instead, God chose things the world considers foolish in order to shame those who think they are wise. And He chose things that are powerless to shame those who are powerful. God chose things despised by the world, things counted as nothing at all, and used them to bring to nothing what the world considers important. As a result, no one can ever boast in the presence of God. God has united you with Christ Jesus. For our benefit God made Him to be wisdom itself. Christ made us right with God; He made us pure and holy, and He freed us from sin. Therefore, as the Scriptures say, “If you want to boast, boast only about the Lord.” 1 Corinthians 1:26-31 (NLT)

References:

King James Version Study Bible. Nashville, TN: Thomas Nelson, 1988.

KJV Bible Commentary. Nashville, TN: Thomas Nelson, 1994.

Life Application Study Bible. Carol Streams, IL: Tyndale House Pub., 2005.

New Student Bible. New York: Zondervan,1992.

NLT Study Bible. Carol Streams, IL: Tyndale House Pub., 2008.

Zondervan NIV Study Bible. New York: Zondervan, 2008.

Douglas, J.D. and Tenney, Merrill. NIV Compact Dictionary of the Bible. Grand Rapids, MI:  Zondervan Publishing House, 1989.

LaSor, Hubbard, and Bush. Old Testament Survey. Grand Rapids, MI: Eerdmans, 1996.

Schwab, George. The Book of Proverbs: Cornerstone Biblical Commentary, Vol 7. Carol Streams, IL:  Tyndale House Pub., 2009.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament. Victor Books, 2001.

Old Covenant vs. New Covenant

“The day is coming,” says the Lord, “when I will make a new covenant with the people of Israel and Judah. This covenant will not be like the one I made with their ancestors when I took them by the hand and brought them out of the land of Egypt. They broke that covenant, though I loved them as a husband loves his wife,” says the Lord. “But this is the new covenant I will make with the people of Israel on that day,” says the Lord. “I will put My instructions deep within them, and I will write them on their hearts. I will be their God, and they will be My people. And they will not need to teach their neighbors, nor will they need to teach their relatives, saying, ‘You should know the Lord.’ For everyone, from the least to the greatest, will know Me already,” says the Lord. “And I will forgive their wickedness, and I will never again remember their sins.” Jeremiah 31:31-34 (NLT)

Jeremiah’s prophecy has provisional application for the returning exiles but ultimately his prophecy looks far beyond to Israel’s ultimate gathering under the new covenant (“testament”) (see Jeremiah 31:31–34; see also Jeremiah 32:38-40). A covenant is an agreement between God and His people. Another word for covenant is “testament.” The essence of the old covenant is the Ten Commandments. The Ten Commandments were signed by the finger of God Himself on stone tablets in the Old Testament (see Exodus 23:3-4; Exodus 31:18; Exodus 32:15-16, 19; Exodus 34:1-4, 27-29; Deuteronomy 4:13; Deuteronomy 5:22).  The remaining laws, regulations, and decrees of the old covenant were the details. The old covenant made clear that these rules and regulations were meant to penetrate a person’s heart. Unless the law became part of a person’s inner attitude, it would probable make no different.

The new covenant is the zenith of God’s covenant-making with Israel. The establishment of this new covenant was Jesus Christ (Hebrews 8:6). Both the new covenant and the old covenant were based upon love, particularly wholehearted love for God and love for others (see Deuteronomy 6:4-9; Deuteronomy 10:12; Deuteronomy 12:28; Mark 12:28-34; John 3:16; Romans 13:8-10). The old covenant repeatedly emphasized we are to wholeheartedly love and trust God and be faithful (fidelity) to Him as the only true God. We were to intimately and personally share our lives with God. Examples of this intimate heart relationship were seen in Abraham (Nehemiah 9:7-8) and David (1 Samuel 13:14; Psalm 86:11; Acts 13:22). Later, God sent the prophets Elijah, Hosea, Ezekiel, and many others to compare our covenant relationship with God as a marriage union. In fact, Jesus quoted Deuteronomy 6:5 when He gave the most important commandment as “Love the Lord your God with all your heart” (see Matthew 22:37; Mark 12:30).

In the Holy Bible, love is more than a feeling. Love is a decision to serve another person’s interest and does not harm to others. Godly loves seeks all goodness, justice, patience, forgiveness, kindness, righteousness, and mercy towards others as these are the very qualities of God (see Exodus 34:6-7; Nehemiah 9:17). God is “compassionate and gracious . . .  slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion, and sin” (Exodus 34:6-7, NIV). God has always required these internal motives or heart actions in both the old and new covenants (e.g., see Isaiah 1:10-20; Isaiah 66:3; Jeremiah 6:20; Jeremiah 7:22-23; Hosea 6:6; Amos 5:21; Micah 6:6-8; Matthew 23:23-26). Both the old and new covenant expressed God’s love for His people (see Deuteronomy 4:37; Deuteronomy 7:7-8; Deuteronomy 10:15; Deuteronomy 23:5). In return, God asked for obedience to Him based upon our faithful love, not on a sense of duty. God wanted His people to faithfully love Him and cling to Him. God wanted not just an outward conformity, but an obedience that comes from our hearts. The new covenant would create a singleness of heart and action to faithfully love God above all else (see also Matthew 6:33).

“And I (God) will give them one heart and one purpose: to worship Me forever, for their own good and for the good of all their descendants. And I will make an everlasting covenant with them: I will never stop doing good for them. I will put a desire in their hearts to worship Me, and they will never leave Me. I will find joy doing good for them and will faithfully and wholeheartedly replant them in this land.” Jeremiah 32:39-41 (NLT)

The old covenant stated directly, “the Lord commanded us to obey all these decrees (laws) and to fear the Lord our God, so that we might always prosper and be kept alive” (Deuteronomy 6:24). In other words, the old covenant laws were given for the Israelites own well-being and goodness. God wanted to protect the people from the harm that comes from idolatry, neglect of worship, lying, adultery, greed (covetousness), murder, and breakdown of the family (see Exodus 20; Deuteronomy 5). Moses and many other Old Testament prophets repeatedly warned God’s people to place God’s laws upon their hearts and teach them to their children (Deuteronomy 6:6-7) that it would go well for them and their families (Deuteronomy 28). Finally, the prophet Jeremiah predicted that God would place these laws on His people’s hearts through His Holy Spirit (see Jeremiah 31:33-34 quoted at Hebrews 8:8-12). The old covenant was useful and God-given. But as Israel’s history proved, the old covenant did not have the power to transform peoples’ inner attitudes (heart) and their thinking. The apostle Paul amplified the contrast of the old covenant and the new covenant at 2 Corinthians 2:12-3:18. The new covenant came with Jesus Christ. Jesus Christ fulfilled and completed the old covenant began at Mount Sinai (Matthew 5:17; Luke 24:27, 44-49). Jesus summarized the old covenant by commanding everyone to love God and to love each other as love summarized the entire old covenant (Matthew 22:34-40).   

Like the Abrahamic and Davidic covenants (Abraham 15:9-21; 2 Samuel 7:5-16), the new covenant foretold by the prophet Jeremiah is unconditional (or absolute) (Jeremiah 31:31-34). This new covenant rendered obsolete (outdated) the old Mount Sinai covenant given to Moses. This old covenant served as the manual of procedure for carrying out the moral, civil, and ceremonial regulations to Israel in the pre-Christian era (Deuteronomy 7:6–11; Hebrews 8:7–13). But this old covenant with its many rituals, feasts, and rituals were just a copy or mere shadows expressing the reality to come in Jesus Christ. Jesus Christ is the original and He revealed once and for all the meaning of the old covenant sacrifices, laws, and regulations. Because of Jesus Christ, sacrifices are no longer necessary (Hebrews 10:11-12), and God’s laws are now written in our minds and hearts of His faithful people (Jeremiah 31:31-34).

Nevertheless, some features of the old covenant (“testament”) are carried over into the new covenant. First of all, the new covenant stressed the importance of the unchangeable principles of God’s law. However, these principles are now written not on stone tablets but on the hearts of God’s people. In other words, God’s new covenant will become part of the people’s inward code for living, and will conform in all respects to the moral law of the Holy Scriptures. God Himself would internally give His people the desire and heart to obey His laws through His Holy Spirit. Accordingly, the ideal that the old covenant called in external commandments will now be internalized inside the heart under the terms of the new covenant. Second, with the establishment of the old covenant at Mount Sinai, Israel had become nationally God’s people (Exodus 6:6-9; Exodus 19:5-6). As such, the people of Israel were to be a wholeheartedly faithful and obedient people that reflected God’s standards in their daily lives (Deuteronomy 26:16–19). Under the new covenant, the people had a closer intimacy to God than under the old covenant as a full and living experience. Even more, not just Israelites were God’s people but all believers (Jews and Gentiles) who wholeheartedly love and trust God are called under the new covenant God’s people (Jeremiah 31:34; see also Galatians 3:6–9, 26–29). By faith in Jesus Christ, Gentile (non-Jews) also became the spiritual seed of Abraham and members of the family of God (Galatians 3:26–29; Ephesians 2:1–3:6).  Third, the new covenant has an added feature of forgiveness. God forgave people of their sins under the administration of the Mount Sinai covenant (Exodus 34:6-7; Numbers 14:18; Psalm 86:15; Joel 2:13). However, under the new covenant, God will remember our sins no more (past, present, and future). God’s people now have full and continuous forgiveness of sin (1 John 1:8-9). Under the old covenant, God’s people approached God in their worship experience through human priests, mediators, or prophets (e.g., Exodus 20:19). But with the new covenant, God’s people now have direct access to God by faith because of the finished redemption by Jesus Christ on Calvary’s Cross (Hebrews 4:14-16; see also 1 Timothy 2:5-6; Titus 3:5–7). The new covenant rests on Jesus Christ’s atonement (or punishment) for humankind’s sins on the Cross (see Matthew 26:27-28; Hebrews 8:10–12).

In essence, the new covenant is now operative and causes God’s law to be written on the hearts of His people. The indwelling of God’s Holy Spirit within a person’s heart causes full provision for obedience to God’s laws. This obedience causes faithful and victorious living (see Titus 2:11-14; Titus 3:4-7). Obedience to God’s laws do not earn anyone salvation (Ephesians 2:8-10). Rather, obedience to God’s laws is a natural response from a person who has experienced God’s forgiveness and love found in Jesus Christ (See 2 Corinthians 3:6). When we genuinely turn our whole hearts to God, then God’s Holy Spirit creates within us a new heart and a desire to faithfully obey Him (see John 3:5-16). Nevertheless, the full recognition of the new covenant awaits the second coming (advent) of Jesus Christ (Revelation 21:1-9). 

References

KJV Bible Commentary. Nashville, TN: Thomas Nelson, 1994.

Life Application Study Bible. Carol Streams, IL: Tyndale House Pub., 2005.

New Student Bible. New York: Zondervan,1992.

Zondervan NIV Study Bible. New York: Zondervan, 2008.

Douglas, J.D. and Tenney, Merrill. NIV Compact Dictionary of the Bible. Grand Rapids, MI:  Zondervan Publishing House, 1989.

Book of Isaiah and God’s Salvation

How beautiful on the mountains are the feet of the messenger who brings good news, the good news of peace and salvation, the news that the God of Israel reigns! The watchmen shout and sing with joy, for before their very eyes they see the Lord returning to Jerusalem. Let the ruins of Jerusalem break into joyful song, for the Lord has comforted His people. He has redeemed Jerusalem. The Lord has demonstrated His holy power before the eyes of all the nations. All the ends of the earth will see the victory of our God. Isaiah 52:7-10 (NLT)

The book of Isaiah has been called an Old Testament masterpiece of prophetic literature. In fact, the New Testament quotes the book of Isaiah more than 400 times, more than all other prophets combined. No other book can match Isaiah’s rich voluntary and use of imagery. In some respects, the book of Isaiah is the theological textbook of the Old Testament that stresses complete faith and trust in an all Holy God (see Isaiah 11:1-5; Isaiah 48:12; Isaiah 63:15-17). Within these pages, we see the full dimension of God (God the Father, God the Son – Jesus, and God the Holy Spirit) and His salvation.

The prophet Isaiah is considered a giant in Jewish history and one of Israel’s greatest prophets. However, he spent his days in the hallway of power as an advisor to kings of Judah (Israel’s southern kingdom) and helped shape the course of his nation. Yet during his lifetime, Isaiah saw people using their power to hurt the poor, oppressed, and widows (Isaiah 1:23). Men went around drunk while women only cared about their clothes while ignoring the needs of others. The people only gave lip service to God with a good outward appearance of religion. There was no shortage of prayers, religious celebrations, and offerings during Isaiah’s times but the people did not have a heart of true obedience for God and His ways. Although the prophet Isaiah moved in royal circles, he warned the people to turn to God and away from sin.

As to the authorship of the book of Isaiah, the traditional view states that the prophet Isaiah wrote this entire Old Testament book bearing his name. However, many critics today argue that the book of Isaiah with its sixty-six chapters is really two books (Isaiah chapters 1 through 39 and Isaiah chapters 40 through 66), usually called “First” and “Second” Isaiah. Further study of the book by some biblical scholars finds three books within Isaiah, chapters 1 through 39, chapters 40 through 55, and chapters 56 through 66. Yet, no ancient manuscript or version gives any indication that the book of Isaiah existed in two or more parts. In the Jewish listing of canonical books, Isaiah has always counted as one book. The New Testament writers clearly regarded the book of Isaiah as one book (see Matthew 3:3; Matthew 12:17-18; Luke 3:4; John 12:38–41; Acts 8:28–34; Romans 10:16, 20.) Therefore, the book of Isaiah needs to be studied as a single work, in spite of the countless ways in which the book may be analyzed.

Within the pages of this grand masterpiece, the prophet Isaiah gives us a picture of the Lord God high and lifted upon His throne surrounded by heavenly beings all declaring God’s holiness (Isaiah 6:1-13; see also Revelation 4:1-9). God gave the prophet Isaiah this vision of His heavenly court (see also Job 1:6; Job 2:1; Psalm 82:1; Psalm 89:5-7). As a true prophet of God, Isaiah was made privy to God’s heavenly court, as were the prophets Micaiah (1 Kings 22:19-20) and Jeremiah (Jeremiah 23:18, 22; see also Amos 3:7). Isaiah’s vision contained a revelation of the All Holy One with infinite and supreme holiness seated on the throne “high and lifted up,” clad in a robe whose hem filled the Temple (see also Leviticus 11:44). Angels called seraphim serve to guard the throne, worship Israel’s Great King, and minister to Isaiah’s sinful need (Isaiah 6:5, 7; see also Revelation 4:6-9). In the midst of God’s holiness, the prophet Isaiah realized he was a sinner living in the midst of sinners (Isaiah 6:5-6), in need of mercy because his eyes “seen the Great King, the Lord of Hosts” (Isaiah 6:5). Isaiah’s vision declared both God’s freedom to make Himself known and the forgiveness of sin for His people. More than anything, Isaiah’s vision declared that God’s glory and sovereignty fills the whole earth (Isaiah 6:3; Isaiah 40:15-24; see also Numbers 14:21-22; Psalm 72:18-19; Ezekiel 1:28). Then, God touched Isaiah’s mouth and commissioned him as a prophet of God (Isaiah 6:7; see also Jeremiah 1:9).

Before the prophet Isaiah saw the true and living God, the prophet declared to the people (Judah and Israel) their rebellious sins against God (Isaiah 1:1-16) and the promises of God’s redemption (recovery, healing, and blessings) for those who would repent and turn to God (Yahweh). The prophet reminded the people that God did not like the people’s pride, idolatry, and heartless devotion to Him (Isaiah 2:6-10). God would condemn anyone that exploited others (Isaiah 5:8-10); had repeated drunkenness (Isaiah 5:11-12); pride and self-importance (Isaiah 5:18-19); immoral standards (Isaiah 5:20); arrogance (Isaiah 5:21); and distortion of justice and brides (Isaiah 5:22-24). Isaiah reminded the people that God demanded justice, righteousness, and mercy towards others and not bloodshed, hatred and selfishness (Isaiah 5:7). God wanted the people to bear good fruit and to be a light of goodness to the nations (see also Matthew 5:14-16; Matthew 7:20). Like today, Israel and Judah had become unfaithful to God and that unfaithfulness was specified as social abuse of others, exploitation of the powerless, and violence against one’s neighbors (Isaiah 1:21-26). God wanted the people to enjoy life, but not sin (see 1 Timothy 6:17).The prophet Isaiah called the people to turn from their lives of sin and warned them of God's judgment and punishment if they failed to do so.

Geographically, Isaiah 1 through 39 centers in Judah and especially in Jerusalem, its capital. In these chapters we see the westward marches of the Assyrian army first under Tiglath-pilser III and then the ravaging of Judah by the Assyrian king Sennacherib. The prophet Isaiah used these foreign invasions to teach basic principles about God’s ways. First, the prophet noted that God’s land was full of crimes of all sorts:  rebellion, heartless religious ceremonies, outright idolatry, flagrant injustice of others, selfish reliance, arrogance, and drunkenness. God would allow foreign invasions into the land to judge His people and their leaders’ wickedness. Second, the prophet Isaiah set up a contrast between two kings who faced the foreign threats, King Ahaz and King Hezekiah. King Ahaz wavered between God’s command to “stand firm in faith” with God (Isaiah 7:9) and his trust in self and other alliances. King Hezekiah, however, did not waver in his approach to foreign threat. Instead, King Hezekiah pleaded with the Lord God, “Save us from his hand, so that all the kingdoms of the earth may know that You alone are the Lord” (Isaiah 37:20). In turn, Hezekiah hears the Lord’s promise:  “For I will defend this city to save it, for My own sake and for the sake of My servants David” (Isaiah 37:35). These two events of Ahaz and Hezekiah from the book of Isaiah teach the importance of wholeheartedly trusting God and obeying God’s Word in all circumstances. 

Also, Isaiah chapters 1 through 39 address God’s complete sovereignty of the nations. The Lord God used the foreign aggressors – first Assyria and then Babylonia to purify His people of their wickedness. But God’s divine hand set limits on the foreign aggressors. Through the prophet Isaiah, God wanted the people to know that He was the true Ruler of all nations. God will judge all nations for their pride, evil worship, and inhumane treatment of people. Moreover, God wanted to assure His people that they must trust and be wholeheartedly faithful to Him and not self and foreign alliances. The prophet Isaiah looked into the future and saw that God was universally in control of all nations (see Isaiah chapters 24-27; 34-35). Sometimes, Isaiah chapters 1 through 39 are called Isaiah’s Apocalypse.

The book of Isaiah is filled with patterns of praise and prayer to celebrate central role of wholehearted faith and trust in God (see Isaiah 26:3; see also Isaiah 5:1-7; Isaiah 37:16-20). Prayer and praise become the central emphasis in the book of Isaiah because prayer and praise demonstrate what God wanted from His people in anticipation of God’s sure victory.

You will keep in perfect peace all who trust in You, all whose thoughts are fixed on You! Trust in the Lord always, for the Lord God is the Eternal Rock. He humbles the proud and brings down the arrogant city. He brings it down to the dust. The poor and oppressed trample it underfoot, and the needy walk all over it. But for those who are righteous, the way is not steep and rough. You are a God who does what is right, and you smooth out the path ahead of them.

Isaiah 26:3-7 (NLT)

When we turn to Isaiah 40, the prophet informed the reader that God’s judgment for sin has taken placed on Israel and Judah. Isaiah 40 through 55 announces the end of God’s punishment for sin (Isaiah 40:1-2) and God’s restoration and blessings to His covenant people (Isaiah 40:6-8; Isaiah 44:22-23; Isaiah 55:10-11). God’s restoration would be like a new exodus out of Egyptian bondage (Isaiah 43:2, 16-19; Isaiah 52-10-12) as God redeemed and saved them (Isaiah 41:14; Isaiah 43:3; Isaiah 49:8). This restoration and blessing reveals God’s gracious forgiveness of sins that comes with genuinely returning, repenting, and being renewed in God (Isaiah 43:25). God had sent Israel and Judah away from the Promised Land due to their continual sin, unfaithfulness to God, and disobedience. The prophet Isaiah predicted God raise up a new leader, Cyrus of the Persian Empire, to bring about the punishment of Judah and Israel’s foreign enemies (Isaiah 44:28). God would return His people from foreign exile into the Promised Land to begin restoration and the rebuilding of Jerusalem (Isaiah 44:28-45:7).

God:  “I—yes, I alone—will blot out your sins for My own sake and will never think of them again.”  Isaiah 43:25 (NLT)

Many of the people feared God’s continuing judgment for their sins. However, the prophet Isaiah reminded the people that God was ready to do a new thing in transforming their life and destiny (see Isaiah 40:21-31; Isaiah 42:5-9; Isaiah 44:24-28). Israel and Judah’s suffering were not due to God’s neglect, as some had complained, but to God’s divine activity to stop the people’s rebellion, unfaithfulness, idolatry, pride, and disobedience (see Isaiah 44:9-20; Isaiah 45:20; Isaiah 46:1-7). Yet, God through the prophet Isaiah called the people, whose sin had forced a painful but temporary punishment, to a new union marked by God’s everlasting love and compassion with Israel’s new salvation to be found in a Sovereign-Savior (Isaiah 54:4-8; see also Luke 4:8). 

The next section of the book of Isaiah is Isaiah chapters 56-66. In these last chapters, the reader is introduced to God’s glorious light and presence (Isaiah 60) and restoration (Isaiah 61). Also, the prophet Isaiah reminded the people that God continued to demand righteousness, justices, mercy, and obedience along with honoring God’s Sabbath day (Isaiah 56:1-2; Isaiah 58:13-14). God wanted the people to care for the needs of the oppressed and the poor (Isaiah 58:6-12) while stopping all greed and dishonesty in the law courts (Isaiah 59:1-8). Finally, God demanded all profane acts of worship to be eliminated (Isaiah 65:1-7). The prophet Isaiah reminded the people again that God wanted holiness (see also Isaiah chapters 1 through 39).

The book of Isaiah stresses the holiness of God. “The Holy One of Israel,” is referred to twenty-five times in the book. “Holy” means to be “separate, set apart.” During the Mosaic period, the word holy intended a moral or ethical connotation. At Mount Sinai, God said to Moses: “You [Israel] shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6). God wanted His people to constitute the Lord’s kingdom (the people who acknowledged Him as their King), and like priests, were to be wholly consecrated (holy) to His service (see also Isaiah 61:6; 1 Peter 2:5). This relationship required fidelity to God and obedience to His moral code as specified in the covenant (God’s Word). Israel’s holiness, then, implied being separated to God in belief and action. The prophet Isaiah stressed to the people the moral or behavioral nature of holiness more than its ritual significance.

During Israel’s wilderness years, holiness was bound up with the ritual and sacrificial system. Such elaborate details of the sacrificial system were designed to impress upon the Israelites that disobedience to the Law alienated them from God, and required atonement or reconciliation. But these religious sacrificial rituals had become an empty form.  The term “unclean” came to be used with references to ceremonial or ritual uncleanness than to immoral behavior or disobedience to God’s Law. Isaiah sought to reestablish the relationship between worship and obedience. So, God sent the prophet Isaiah to instruct the people to return to God and listen to His Word (Isaiah 6:9; see also Isaiah 1:2-6, 10-17). Without obedience to God the elements of worship were meaningless (Isaiah 1:11-15; see also Amos 5:21-24). What God wanted from the people were moral or proper behavior (Isaiah 1:16). The people had lost their moral qualities – justice and righteousness (Isaiah 1:21) – consistent with its relationship with a Holy God. The moral character and behavior of the worshipper were more important than the number of their religious activities (Isaiah 1:11-15; Isaiah 66:3; see also Jeremiah 6:20; Jeremiah 7:22-23; Hosea 6:6; Amos 5:21-24; Micah 6:6-8).

These are the visions that Isaiah son of Amoz saw concerning Judah and Jerusalem. He saw these visions during the years when Uzziah, Jotham, Ahaz, and Hezekiah were kings of Judah. Listen, O heavens! Pay attention, earth! This is what the Lord says: “The children I raised and cared for have rebelled against Me. . . .  What makes you think I want all your sacrifices?” says the Lord. “I am sick of your burnt offerings of rams and the fat of fattened cattle. I get no pleasure from the blood of bulls and lambs and goats. When you come to worship Me, who asked you to parade through My courts with all your ceremony?  Stop bringing Me your meaningless gifts; the incense of your offerings disgusts Me! As for your celebrations of the new moon and the Sabbath and your special days for fasting— they are all sinful and false. I want no more of your pious meetings. I hate your new moon celebrations and your annual festivals. They are a burden to Me. I cannot stand them! When you lift up your hands in prayer, I will not look. Though you offer many prayers, I will not listen, for your hands are covered with the blood of innocent victims. Wash yourselves and be clean! Get your sins out of My sight. Give up your evil ways. Learn to do good. Seek justice. Help the oppressed. Defend the cause of orphans. Fight for the rights of widows. Come now, let’s settle this,” says the Lord. “Though your sins are like scarlet, I will make them as white as snow. Though they are red like crimson, I will make them as white as wool. If you will only obey Me, you will have plenty to eat. But if you turn away and refuse to listen, you will be devoured by the sword of your enemies. I, the Lord, have spoken!” See how Jerusalem, once so faithful, has become a prostitute. Once the home of justice and righteousness, she is now filled with murderers. Once like pure silver, you have become like worthless slag. Once so pure, you are now like watered-down wine. Your leaders are rebels, the companions of thieves. All of them love bribes and demand payoffs, but they refuse to defend the cause of orphans or fight for the rights of widows.”  Isaiah 1:1-2, 11-24 (NLT)

Isaiah’s name means “God saves” (similarly as Joshua and Elisha) which may partly explain why Isaiah has such great interest in salvation. God is the only true Savior (Isaiah 43:3, 11). As the only true and living God, God is full of continual compassion, mercy, and faithfulness (see Exodus 34:6-7; Nehemiah 9:17; Lamentations 3:22-23; John 4:2). These qualities of God never changes and stays the same generation after generation (Hebrews 13:8; James 1:17). Idols and other gods are unable to save (Isaiah 46:7); so are sorcerers and astrologers (Isaiah 47:13). In Isaiah chapters 40 – 55, righteousness is connected with salvation. In Isaiah chapters 56 – 66, salvation calls for a response of doing justice and righteousness (Isaiah 56:1). Salvation is wrought with reward, redemption, deliverance, and victory (Isaiah 59:16; Isaiah 62:11).  The prophet Isaiah also stresses that God as Redeemer as seen in Isaiah chapters 40 – 55. As Redeemer, God will make His people victorious and joyous (Isaiah 41:14-16). Yahweh is the only true and living God and His glory fills the whole earth (Isaiah 6:3). Therefore, any other gods are nothing (Isaiah 2:8, 18, 20): “They were no gods, but the work of human hands – wood and stone” (Isaiah 37:19). Yahweh is the only protector and sustainer of His people and controller of all nations (Isaiah 40:11, 13-17).  

The book of Isaiah has more to say about the Holy Spirit than any other Old Testament writer (see e.g., Isaiah 11:2; Isaiah 32:15-16; Isaiah 44:3; Isaiah 61:1; Isaiah 63:10).  Obviously, the book of Isaiah contains nothing like the fullness of the New Testament doctrine of the Spirit. Nonetheless, the book of Isaiah represents a marked advance in the revelation concerning the Spirit over what had been given previously.

He is despised and rejected by men, A Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our grief and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But 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. Isaiah 53:3-5 (NKJV)

The most significant figure in the book of Isaiah is the “Servant of God.” The prophet Isaiah predicted the coming of Messiah, our Immanuel (see Isaiah 7:14; Isaiah 9:6, 7; Isaiah 11:1–10; Isaiah 42:1–9; Isaiah 49:1–9; Isaiah 50:4–11; Isaiah 52:13–53:12). A King descended from David (the Messiah) will reign in righteousness (Isaiah 9:7; Isaiah 32:1). All nations will go to the holy mountain of Jerusalem, the “City of the Lord” (Isaiah 60:14) as He would be a Light to the entire world (Isaiah 9:2; Isaiah 42:6; see also Luke 2:31-32). God’s Kingdom on earth, with the earth’s Righteous Ruler and His righteous subjects is the goal toward which the book of Isaiah steadily moves. The restored earth (a new creation: Isaiah 65-66) and the restored people will then be conformed to God. All will result in the praise and glory of the Holy One of Israel for what He has accomplished.

Many biblical scholars assigned Isaiah 42:1-4; Isaiah 49:1-6; Isaiah 50:4-9; and Isaiah 52:13-53:12 as the “Servant Songs.” This Servant will perfectly serve God, having “borne our infirmities and carried our disease” (Isaiah 53:4). He is the One who made Himself an offering for sin (Isaiah 53:10) and made many to be declared righteous (Isaiah 53:11). It is through the suffering of this Servant that salvation in its fullest sense will be achieved to deliver humankind from the prison of sin (Isaiah 52:13-53-12). This Servant described by Isaiah is the true Israel, who fulfilled to the upmost the will of God and the purposes which God had in mind when He chose Israel. Even more, He is the obedient Servant of God and was obedient unto God to the point of death (see also Philippians 2:7-8). Amazingly, the prophet Isaiah foretold of God's redemption, salvation, and holiness through the Servant – Jesus Christ. Like Israel, we too have sinned repeatedly, in thought, word, and deed. We need a Savior to save us from our sins and make us holy like God (Isaiah 63:16; see also 1 John 3:3). As we repent of our sins and turn to God found in the Suffering Servant (Jesus), we are made holy, righteous, and children of God (see also 1 John 3:1-10).  

The Father has loved us so much that we are called children of God. And we really are His children. . . . Christ is pure, and all who have this hope in Christ keep themselves pure like Christ. The person who sins breaks God’s law. Yes, sin is living against God’s law. You know that Christ came to take away sins and that there is no sin in Christ. So anyone who lives in Christ does not go on sinning. Anyone who goes on sinning has never really understood Christ and has never known Him. Dear children, do not let anyone lead you the wrong way. Christ is all that is right. So to be like Christ a person must do what is right. The devil has been sinning since the beginning, so anyone who continues to sin belongs to the devil. The Son of God came for this purpose: to destroy the devil’s work. Those who are God’s children do not continue sinning, because the new life from God remains in them. They are not able to go on sinning, because they have become children of God. So we can see who God’s children are and who the devil’s children are: Those who do not do what is right are not God’s children, and those who do not love their brothers and sisters are not God’s children.

1 John 3:1, 3-10 (NCV)

References

King James Version Study Bible. Nashville, TN: Thomas Nelson, 1988.

Life Application Study Bible. Carol Streams, IL: Tyndale House Pub., 2005.

New Student Bible. New York: Zondervan, 1992.

Zondervan NIV Study Bible. New York: Zondervan, 2008.

LaSor, Hubbard, and Bush. Old Testament Survey. Grand Rapids, MI: Eerdmans, 1996.