Did Jesus heal every disease?

Fifth in a series of short answers to questions about the New Testament

Consider Matt. 4:23-24: Jesus was going all over Galilee … and healing every disease … So they brought Him all those who were afflicted … And He healed them.

Did Jesus really go all over Galilee and heal every disease? Jesus probably didn’t cover every square inch of the region but no doubt cut a wide path through it. As His fame spread, people flocked to Him so that even if Jesus didn’t personally visit every village in Galilee, people from every village probably visited Him.  Insofar as His healing powers are concerned, the words “every disease” may be translated “every kind of disease.”

Finally, was every person in Galilee afflicted with a disease brought to Jesus at that time? Probably not, since Jesus continued to encounter the infirm and healed them. No doubt Matthew is using hyperbole to illustrate the large number of sick brought to Jesus and the wide variety of illnesses He cured. Jesus will fully and finally eradicate every illness — and every other effect of the Fall — in the new heavens and new earth (Rev. 21:3-4).

Isaiah 44: The First and the Last

Isaiah 44: The First and the Last (audio)

Isaiah 44: The First and the Last (study notes and worksheet / pdf)

Prologue

Where we are:

Part 1: Judgment Part 2: Historical Interlude Part 3: Salvation
Chapters 1-35 Chapters 36-39 Chapters 40-66

 

When this takes place:

Chapter 44 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance and the worldwide impact of the coming of Messiah.

Key verse:

Isa. 44:6 – This is what the Lord, the King of Israel and its Redeemer, the Lord of Hosts, says: I am the first and I am the last. There is no God but Me.

Quick summary:

God assures Israel that He has chosen the nation and will continue to bless it. He makes plans for His servants while they are yet in their mothers’ wombs. Isaiah declares God’s majesty and uniqueness, then contrasts it with an almost comical description of the man-made gods who depend completely on the people who worship them. He calls on Israel to return to the one true and living God, who will remain faithful to His promises. The chapter ends with an amazing prophecy in which the pagan king who will free the Jews from Babylonian captivity two centuries later is called by name.

Take note:

The Lord often refers to Himself as “The first and … the last” or in similar ways in Scripture, reminding us of His eternal nature, creative and sustaining powers, and sovereignty. Isaiah and the apostle John, in the Book of Revelation, record these words, used interchangeably by God the Father and His Son:

  • “I, the Lord, am the first, and with the last – I am He”  (Isa. 41:4)
  • “… I am He. No god was formed before Me, and there will be none after Me” (Isa. 43:10).
  • “Listen to Me, Jacob, and Israel, the one called by Me: I am He; I am the first, I am also the last” (Isa. 48:12).
  • “I am the Alpha and the Omega,” says the Lord God, “the One who is, who was, and who is coming, the Almighty” (Rev. 1:8).
  • “Don’t be afraid! I am the First and the Last, and the Living One. I was dead, but look – I am alive forever and ever, and I hold the keys of death and Hades” (Rev. 1:17-18).
  • “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” (Rev. 22:13).

Spiritual Blessing (Isa. 44:1-5)

Because God has chosen Israel – a fact mentioned twice in verses 1-2 – the people are not to fear. The Lord will deliver the nation physically and spiritually. Twice He calls Jacob “My servant” and promises to pour out “My Spirit” and “My blessings” on coming generations. Continuing a theme from the previous chapter, He reminds the people that He has formed them. Like all of God’s creative acts, it is for a divine purpose. Although judgment is imminent, the nation’s restoration and spiritual revival are guaranteed. In verse 2 Israel is called “Jeshurun,” a poetic synonym meaning “the upright one” and used elsewhere only in Deuteronomy (see Deut. 32:15; 33:5, 26).

In the days to come, the Lord will “pour water on the thirsty land, and streams on the dry ground,” making it fruitful (v. 3). Even more important, He will pour out the Holy Spirit, resulting in an unprecedented return to the Lord of Israel. But when will this occur? Nationally, the Jews return to their homeland after the Babylonian captivity, and again in 1948 after nearly 2,000 years without a state following the destruction of Jerusalem in 70 A.D. The spiritual revival, however, is yet to come. “This outpouring of the Spirit will occur when the people have returned in belief to the land (cf. Ezek. 36:24, 27; Joel 2:25-29) just after the Messiah’s second coming to establish the Millennium. Redeemed Israel will prosper numerically like grass and poplar trees, and they will want to be known as righteous individuals (Isa. 44:5), unashamed of Him and their nation” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1098).

No God but Me (Isa. 44:6-23)

The Lord reminds the Jews of several of His titles, thus punctuating His unique claim of sovereignty. He is “the Lord, the King of Israel and its Redeemer, the Lord of Hosts … the first and … the last … Rock” (vv. 6, 8).  He makes a simple and profound declaration: “There is no God but Me” (v. 6), and He argues for His uniqueness by challenging anyone to predict the future (v. 7). Since His knowledge of things to come may be traced to His existence in eternity past, His chosen people have no reason to fear. In fact, they are witnesses of His mighty deeds (v. 8).

The God of Israel then exposes the futility of idol makers, whom he describes as “nothing” (v. 9) and whom He says have brought spiritual blindness upon themselves. Idolatry dominates the world in Isaiah’s day. Some idol makers are superstitious, viewing their creations of wood, metal and stone as deities, while others fashion these magnificent statues as physical representations of unseen gods. In any case, their efforts are futile and their proud professions will only result in shame. Idolatry in any form is a denial of the Creator and invites His wrath. The apostle Paul makes this point in Romans 1, arguing that idolatry is the natural consequence of rejecting the one true and living God, who has revealed Himself to all people (Rom. 1:18ff). As a result, Paul writes, they are “without excuse” (Rom. 1:20).

In Isaiah, however, “the Lord’s scathing contempt for idolatry is expressed in mockery of the ‘wisdom’ of human beings who cut down a tree, burn some of it as fuel, make a few utensils for the home, fashion an idol from the leftovers, and then pray to that idol to deliver them. Only a God who lives, who is capable of action, and who cares, could possibly help anyone – then, or now” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 433). The people who craft these images for profit are mere humans, whom God will cause to “assemble and stand … be startled and put to shame” (v. 11). They labor feverishly over their iron and wood, denying themselves food and water for the sake of their craft until they grow weak. But their work is in vain and their muscled arms cannot overcome their dulled minds. They take cedar, cypress or oak, cut it down and use some of it to warm themselves, some of it to bake their bread and some of it to fashion idols. While they are in complete control of the wood in every stage of its use, they blindly choose to worship what their own hands have made. “Save me, for you are my god,” they cry (v. 17).  

Their failure to see the futility of their deeds is due first of all to their rejection of God and second to God’s response, which is to grant them what they desire – spiritual blindness. The word “detestable” in verse 19 is a strong Hebrew word (siqqus) that links idolatry to immoral practices. Isaiah makes the point that religious sins, which involve direct rebellion against God, are especially grievous and invite the wrath of the Almighty. In the end, the idolater “feeds on ashes” (v. 20), or delights in what is vain. This verse also might refer to the wood being used. The idol maker has reduced much of it to ashes to warm himself and prepare his food; it would have been better if the rest of the tree had been reduced to ashes as well.

Finally in this section, the Lord calls Judah to “remember these things” (v. 21). Jacob is God’s “servant,” whom he has formed, and He will not forget His people. He has swept away their sins, called them to return, and redeemed them. Now at last, He calls upon heaven and earth – even the elements that idol makers have reduced to graven images – to rejoice because the Lord “glorifies Himself through Israel” (v. 23).

Cyrus, the Lord’s Shepherd (Isa. 44:24-28)

The Lord’s repeated claim to control the course of human history, with special regard to Israel, is renewed in the closing verses of this chapter as He makes specific promises about the people, the temple and Jerusalem. After the Babylonian captivity, Jerusalem will be repopulated. The cities of Judah will be rebuilt. The temple will be restored. And, in dramatic fashion, the Lord names the Persian king whose edict makes it all possible – Cyrus, “My shepherd,” who would not even be born for another 150 years (see Ezra 1:1-4). If the Jews have any doubts about God’s command of time and events, He clears them up in this passage. Lawrence Richards notes: “Some commentators, who deny the possibility of such detailed predictive prophecy, have insisted the mention of Cyrus is evidence of postexilic authorship of the second part of Isa. But in the context the naming of Cyrus is evidence of something far different. It is proof of the power of Israel’s living God and a guarantee that history itself moves toward His intended end” (The Bible Readers Companion, S. 433).

But why is a pagan king called the Lord’s “shepherd,” a name normally reserved for the Messiah or the nation of Israel? It appears this title is given to show the citizens of Judah that God uses even unbelievers like Cyrus to accomplish His purposes and that no one, no matter how powerful, operates independently of the One who created all things. “A man’s heart plans his way, but the Lord determines his steps…. Many plans are in a man’s heart, but the Lord’s decree will prevail” (Prov. 16:9, 19:21).

Closing Thought

John Walvoord and Roy Zuck describe the fulfillment of Isaiah’s prophecy: “In 586 b.c. Nebuchadnezzar and his forces broke through Jerusalem’s walls, burned the houses and the temple, and carried many captives into exile. Cyrus, founder of the Persian Empire, first came to the throne of Anshan in Eastern Elam in 559. In 549 he conquered the Medes and became the ruler of the combined Persian and Median Empire. In 539 he conquered Babylon (Dan. 5:30) and the very next year issued a decree that the Jews could return to Jerusalem and rebuild the temple (2 Chron. 36:22-23; Ezra 1:1-4). In doing this Cyrus was serving God’s purposes as if he were God’s shepherd. Those returnees built the temple, completing it in 515 b.c., and years later (in 444 b.c.) Nehemiah went to Jerusalem to rebuild the city walls” (The Bible Knowledge Commentary: An Exposition of the Scriptures), S. 1:1099).

Copyright 2010 by Rob Phillips

What did Satan show Jesus on the mountain?

Fourth in a series of short answers to questions about the New Testament.

Consider Matt. 4:8-9 – Again, the Devil took Him to a very high mountain and showed Him all the kingdoms of the world and their splendor. And he said to Him, “I will give You all these things if You will fall down and worship me.”

Did Satan really show Jesus all the kingdoms of the world from a mountaintop?

While Satan is the “god of this age” and holds the title deed to earth, no mountain, no matter how towering, gives a vantage point for the whole world. Adam Clark comments: “If the words, all the kingdoms of the world, be taken in a literal sense, then this must have been a visionary representation, as the highest mountain on the face of the globe could not suffice to make evident even one hemisphere of the earth, and the other must of necessity be in darkness. But if we take the world to mean only the land of Judea, and some of the surrounding nations, as it appears sometimes to signify, then the mountain described by the Abbe Mariti (Travels through Cyprus, etc.) could have afforded the prospect in question. Speaking of it, he says, ‘Here we enjoyed the most beautiful prospect imaginable. This part of the mountain overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the river Jordan, and the whole extent of the Dead Sea…'”

Isaiah 43: Walk Through the Fire

Isaiah 43: Walk Through the Fire (audio file / mp3)

Isaiah 43: Walk Through the Fire (study notes and work sheet / pdf)

Prologue

Where we are:

Part 1: Judgment Part 2: Historical Interlude Part 3: Salvation
Chapters 1-35 Chapters 36-39 Chapters 40-66

When this takes place:

Chapter 43 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance and the worldwide impact of the coming of Messiah.

Key verse:

Isa. 43:2 – I will be with you when you pass through the waters, and [when you pass] through the rivers, they will not overwhelm you. You will not be scorched when you walk through the fire, and the flame will not burn you.

Quick summary:

Despite Judah’s unfaithfulness, God promises to restore the nation after the Babylonian captivity.  The people are not to fear because the Lord created them, loves them and will carry out His promises to them. Just as God led the Israelites out of Egypt through the Red Sea, He will bring them out of Babylon, across the desert and safely back into their homeland. As a result, the people will witness to the world that He is the one true God and only Savior.

Take note:

The Lord repeatedly rehearses His uniqueness as the only true God. For the Jews, this is both a reminder and a prophetic prompt. The Babylonian captivity will finally cure the people of their idolatry, although it will take a spiritual revival in the last days to fully draw the redeemed of Israel into declaring worldwide the wonder of the Holy One of Israel and the salvation of the Messiah. Note how the Lord describes Himself to the people in this chapter:

  • “I [am] the Lord your God, the Holy One of Israel, and your Savior” (v. 3).
  • “I am He. No god was formed before Me, and there will be none after Me” (v. 10).
  • “I, I am the Lord, and there is no other Savior but Me” (v. 11).
  • “I alone declared, saved, and proclaimed … I am God” (v. 12).
  • “I am He [alone] … I act, and who can reverse it?” (v. 13).
  • “I am the Lord, your Holy One, the Creator of Israel, Your King” (v. 15).
  • “It is I who sweep away your transgressions for My own sake and remember your sins no more” (v. 25).

The Restoration of Israel (Isa. 43:1-7)

“These verses give Israel in eloquent detail the assurance Christ gives to his church, that the gates of Hades will not prevail against it,” writes D.A. Carson (New Bible Commentary: 21st Century Edition, S. Is 43:1). Raging waters, scorching fires, brutal enemies and great distances will not prevent the Lord’s people from obtaining their inheritance. For the Jews in Isaiah’s day, this means a return to Israel and a rebuilding of the temple following the Babylonian captivity, and ultimately the coming of the Messiah. For the church, it means an irrevocable citizenship in the kingdom of heaven based on the finished work of Christ and the promise of His glorious return one day. All of this is assured, not because of human righteousness, but because of the faithfulness of the covenant-keeping Holy One of Israel.

Isaiah reminds the Jews of some of the strands that bind them to God: creation, redemption and calling (verse 1); the Lord’s omnipresence (verse 2); love (verse 4); adoption (verse 6); and the honor of His name (verse 7). This unique relationship between God and His people is pictured in the bold image of a human ransom. Nations fall and people are displaced to make way for Israel (verses 3-4, 14). God is not unjust to act this way for all the world’s people have rejected Him and gone their own way. In choosing Israel, the Lord demonstrates His sovereignty and grace. Even more important, whatever the nations lose to Israel is more than compensated in the ransom Israel’s Messiah would pay for the sins of the world, bringing into the kingdom people of every “tribe and language and people and nation” (Rev. 5:9).

The Response of Israel (Isa. 43:8-13)

The Lord invites Israel, still spiritually blind and deaf, to stand before the nations as a witness of His uniqueness as the one true and living God. He challenges the nations to present witnesses. Can they point to past prophecies, made by their seers, which came true? Can they predict the

future? Of course not (see Isa. 41:21-23). In contrast, Israel, as God’s chosen servant, takes the stand and testifies that no god was formed before the Holy One of Israel, and there will be none after Him (v. 10). The Lord reminds His people, “‘I, I am the Lord, and there is no other Savior but Me. I alone declared, saved, and proclaimed – and not some foreign god among you. So you are My witnesses’ – the Lord’s declaration – ‘and I am God’” (Isa. 43:11-12). The Lord’s deliverance of Israel shows He is the true God. No one can successfully oppose Him or thwart His plans.

The name “Savior” is one God gives Himself in this passage and Isaiah uses frequently throughout his writings. For example, the Lord is “the God of your salvation” in Isa. 17:10; “God of Israel, Savior” in 45:15; “a righteous God and Savior” in 45:21; “Savior and Redeemer, the Mighty One of Jacob” in 60:16; and “your salvation” in 62:11. No foreign god can duplicate His wondrous works. No deity fashioned out of metal, wood or stone is able to save the people God created for His pleasure, purpose and glory.

Twice in this section the Lord calls the citizens of Judah “My witnesses.” Warren Wiersbe writes, “[I]t is in the history of Israel that God has revealed Himself to the world. Frederick the Great asked the Marquis D’Argens, ‘Can you give me one single irrefutable proof of God?’ The Marquis replied, ‘Yes, your majesty, the Jews’” (Be Comforted, S. Is 41:1). Matthew Henry notes that the Lord shows Himself as God by two proofs in this passage: “[1.] He has infinite and infallible knowledge, as is evident from the predictions of his word (v. 12) … [2.] He has an infinite and irresistible power, as is evident from the performances of his providence…. The cause of God is not afraid to stand a fair trial; but it may reasonably be expected that those who cannot justify themselves in their irreligion should submit to the power of the truth and true religion” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 43:8).

The Routing of Babylon (Isa. 43:14-21)

By God’s grace and for Israel’s sake, the Lord promises to destroy Babylon and deliver the Jews from captivity. Even though Assyria is the threat in Isaiah’s day, and Babylon is pursued as an ally, this powerful kingdom to the east will rise up and do to Judah what the Assyrians could not – conquer Jerusalem and destroy the temple. Even so, once God’s use of the Babylonians as His rod of punishment is completed, He will defeat Judah’s foes and bring His people home. This deliverance is the backdrop against which a greater work of God will be accomplished in the sending of Messiah and His redemption on the cross. As D.A. Carson writes, “For its real fulfillment we must look beyond the modest homecomings from Babylon of the sixth and fifth centuries bc, although these are certainly in view, to the exodus which the Son of God accomplished at Jerusalem (Luke 9:31; cf. 1 Cor. 10:4, 11), which alone justifies the language of this and kindred passages” (New Bible Commentary: 21st Century Edition, S. Is 43:1).

In verses 16-17, Isaiah alludes to God’s deliverance of the Jews from Egyptian captivity and the destruction of Pharaoh’s army in the Red Sea. The exodus is a standing illustration of God’s unchanging character toward His people and a reminder to the church today that the Lord is directing human history to its ultimate conclusion in the destruction of His enemies and the deliverance of His people into “new heavens and a new earth, where righteousness will dwell” (2 Peter 3:13). The works that God will yet do for His people are so wonderful, they will not remember the sins God already has forgotten or “the past events” such as the defeat of Sennacherib or the return from exile in Babylon (v. 18). The apostle Paul, quoting Isaiah 52 and 64, gives Christians a similar glimpse of the future when he writes, “What no eye has seen and no ear has heard, and what has never come into a man’s heart, is what God has prepared for those who love Him” (1 Cor. 2:9).

The Rebellion of Israel (Isa. 43:22-28)

With the temple destroyed and the nation exiled under Babylonian rule, the Jews in the coming days will not be able to offer atoning sacrifices. Nevertheless, their gracious God promises to forgive their mounting sins. “It is I who sweep away your transgressions for My own sake and remember your sins no more,” the Lord says in verse 25. At the same time, the people should not lose sight of why they’re going into captivity in the first place: “Jacob, you have not called on Me … Israel, you have become weary of Me … you have burdened Me with your sins; you have wearied Me with your iniquities” (vv. 22, 24).

Matthew Henry takes note of five sins of omission in this passage. The people have 1) “cast off prayer;” 2) “grown weary of their religion;” 3) “grudged the expense of their devotion;” 4) not honored God with their sacrifices, “and so they were, in effect, as no sacrifices;” and 5) “aggravated their neglect of sacrificing” because God had not made it a burden for them  (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 43:22).

Even though the Lord will forgive Judah, He must discipline them. He invites the people to court and urges them to state their case. He then offers His evidence against them. Their “first father” sinned and their “mediators” rebelled against God. The “first father” is Adam (see Hosea 6:7), Abraham, or possibly Jacob. If Adam, then the point is that his sin nature was passed to all people (Rom. 5:12). If Abraham, then even the father of the Jewish race was in need of a Redeemer. If Jacob, then God is reminding the people that even their ancestors were sinful and fallen men. In addition, the “mediators” – the priests and prophets – have rebelled against God and failed to lead the people to live in a manner pleasing to Him. Therefore, God is going to punish the nation at the hands of Babylon.

Closing Thought

God’s chosen people should never presume upon His grace. While we are the recipients of the “richness of His grace” (Eph. 1:7), we also are the receivers of the full weight of His divine discipline when we fail to “walk worthy of God” (1 Thess. 2:12). D.A. Carson comments: “Israel’s devastating response to divine ardor is a yawn of apathy. No rebuff could be worse … The final thrust [v. 28] is deadly, for destruction is the Hebrew term herem, reserved for such objects of judgment as Jericho or the Amalekites, with whom no compromise was to be endured. It is the strongest term in the language” (New Bible Commentary: 21st Century Edition, S. Is 43:22).

Copyright 2010 by Rob Phillips

Was all Jerusalem disturbed at Jesus’ birth?

Third in a series of short answers to questions about the New Testament

Consider Matt. 2:3-4: When King Herod heard this, he was deeply disturbed, and all Jerusalem with him. So he assembled all the chief priests and  scribes of the people and asked them where the  Messiah would be born.

Was everyone in Jerusalem “deeply disturbed” at the news of Jesus’ birth? Matthew uses hyperbole here, as he and other New Testament writers frequently do. His words, however, indicate the impact of Messiah’s coming on the Roman and Jewish leaders, who feared He would upset the status quo. Matthew Henry comments: “[I]t seems, all Jerusalem, except the few there that waited for the consolation of Israel, were troubled with Herod, and were apprehensive of I know not what ill consequences of the birth of this new king, that it would involve them in war, or restrain their lusts; they, for their parts, desired no king but Herod; no, not the Messiah himself.”