March 25, 2009

In Search of the Real Jesus – Download a Free Chart

Jesus of Nazareth is among the most famous, admired and influential persons in history. Amazon.com offers more than 175,000 titles about Him. Google lists more than 165 million references to Him. For the most part, every major world religion holds Jesus in high esteem, but they can’t agree on who He is or what He accomplished.

For example:

Islam teaches that Jesus was a great prophet who lived a sinless life, but denies that He is the Son of God or Savior of the world.
Hinduism, for some, says Jesus was an Avatar or incarnation of God, a great spiritual teacher, a guru, but not particularly unique among Hinduism’s 330 million gods.
Buddhism generally regards Jesus as a teacher who may have possessed Buddha hood or enlightenment, but was not mankind’s Savior.
Judaism considers Him a humble and insignificant prophet, a reformer who performed good deeds, but not the Messiah and not divine.
Christianity declares that Jesus is the Son of God, Messiah, and Savior, whose death and resurrection paid mankind’s sin debt and provided forgiveness of sins and eternal life.

The debate over Jesus is not new, however. Jesus Himself addressed the issue with His disciples in Matthew 16:13-17, confirming Peter’s answer, given by God the Father, that He is the Messiah (or Christ), the Son of the living God. Further, Jesus provided evidence for His claims through the fulfillment of prophecy, His teaching, miracles, sinless life, sacrificial death, and physical resurrection. The New Testament writers recorded Jesus’ words and bore eyewitness testimony of His life, death, burial, resurrection and ascension – and many of them died for their faith.

But what about you? Will you honestly examine the best available evidence and decide for yourself? Everyone can find the real Jesus by examining the best available evidence – the Scriptures – and asking three important questions: 1) Who does Jesus say He is? 2) Who do the eyewitnesses say He is? And 3) Who do you say He is?

Download this free study guide and examine the Scriptures for yourself.

March 22, 2009

Isaiah 21: Babylon has Fallen

Listen to an audio file (3.22.09)

Download a worksheet for further study

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:

Isaiah speaks these oracles against Babylon, Dumah (Edom) and Arabia during the reign of Hezekiah, who hopes that a Babylonian uprising will break the grip of the Assyrians. Unfortunately for Judah, the rebellion fails.

Key verse:

Isa. 21:4 – My heart staggers; horror terrifies me. He has turned my last glimmer of hope into sheer terror.

Quick summary:

Lawrence O. Richards writes, “Isaiah continues his predictions of judgments destined to soon strike contemporary nations. The prophet foresees the fall of pagan Babylon, not due to emerge as a dominant world power for yet another 100 years (21:1-10). He also prophesies briefly against Edom and Arabia, who will try futilely to resist Assyria’s power (vv. 11-17)” (The Bible Readers Companion, electronic ed., S. 422).

Take note:

Many commentators assume that this oracle predicts the fall of Babylon to the Medo-Persian Empire in 539 B.C. That future event will produce joy among the Jews because it will result in the end of their captivity. So why does Isaiah liken the fall of Babylon to a time of terror for the Jews? Because Isaiah’s focus is on the more immediate future. In 722 B.C., a Chaldean prince named Marduk-apal-iddina revolts against Assyria, captures Babylon and becomes its king. Hezekiah and his people are hopeful that this rebellion will break the stranglehold of the Assyrians in that part of the world. But by 705 B.C. Marduk-apal-iddina and his ally Elam will be defeated, and by 698 B.C. the area around the Persian Gulf will be destroyed. The Jews’ hopes will be dashed.

A Judgment on Babylon (Isa. 21:1-10)

Rather than introduce a well-known country like Egypt or Moab, this oracle is against the “desert by the sea” (v. 1), a reference to southern Babylon, known for its swampy marshes between the Tigris and Euphrates rivers and the home of Marduk-apal-iddina (also known as Marodach-baladan). The invading army is depicted as a destructive desert storm, likely a reference to the Assyrian attack on Babylon around 689 B.C. Babylon’s neighbors, Media and Elam, are urged to attack the Assyrian forces to divert their attention from Babylon. The phrase, “I will put an end to all her groaning” (v. 2) possibly refers to the common people of Babylon who will finally experience rest from the attacks and counterattacks taking place in their country.

The strong emotional response in verses 3-4 likely is Isaiah’s gut-wrenching realization that Judah’s ally would meet a violent end, leaving Judah to defend herself against the Assyrians. Gary V. Smith writes, “He seems to be describing physical signs of cramps that brought him to his knees and a psychological astonishment that knocked the wind out of him. His heart stopped briefly and a horrendous thought brought great fear over him. He was hoping to enjoy a good night’s rest, but now God has turned this vision into a nightmare” (The New American Commentary: Isaiah 1-39, p. 372).

In verses 6-10 we are given the prophetic report of a watchman, sent by Isaiah at God’s command, to be on the lookout for any signs of battle between Babylon and Assyria. Day and night the watchman peers faithfully at the horizon and questions passers by. Finally the news arrives: “Babylon has fallen, has fallen. All the idols of her gods have been shattered on the ground” (v. 9). If the people of Judah trust in an alliance between King Hezekiah and Babylon’s Marduk-apal-iddina, hoping a Babylonian revolt will break Assyria’s domination over the region, they will be sorely disappointed. The words of the watchman bring Isaiah and the people to their knees. Isaiah reiterates that his message is from God (v. 10). He is only telling them what the Lord Almighty has revealed. The man from the “desert by the sea,” Marduk-apal-iddina, will fail. Judah must trust God, not the Babylonians, to save them.

An Oracle Against Dumah (Isa. 21:11-12)

This is a mysterious oracle. The name Dumah was given to one of Ishmael’s sons (Gen. 25:13-15), as were the names Kedar and Tema (mentioned in Isa. 21:13-16), so the name most likely as associated with an oasis in the northern part of the Arabian desert, northeast of Edom. This site is on the trade route from Mesopotamia to Edom, and traders passing through would bring news about what is happening in Babylon. Since little information is provided, it’s hard to determine when this oracle is given. Likely it is prior to 700 B.C. during the reign of Sargon or Sennacherib (which fits vv. 1-10), or a much later date when the Babylonian king Nabonidus conquers various tribes in the Arabian Desert (500-540 B.C.).

In any case, the message is clear. The people along the trade route closer to Assyria and Babylon want to know, “Watchman, what is left of the night?” When will all the bloodshed and oppression be over? The watchman, perhaps Isaiah himself, replies that morning is coming, but so is another evening. In other words, there will be a brief respite from warfare, and then more troubling times. Finally, the watchman tells the inquirer to ask again later, implying that more information has yet to be revealed.

It’s difficult to grasp the meaning of this oracle to Judah, especially since neither Judah nor God is mentioned. Gary V. Smith offers good insight: “If this prophecy came during the time when the Assyrian kings were oppressing Judah and Babylon (21:9-10), this news would give the people of Judah a general assurance that better days are ahead, but also warn them that these good times would be followed by more dark days. It is possible that Isaiah’s audience might conclude from these words that they must not expect that their alliance with Babylon will quickly solve all their problems with Assyria. The previous oracle tells why: Babylon will fall” (The New American Commentary: Isaiah 1-39, p. 377).

An Oracle Against Arabia (Isa. 21:13-17)

This oracle foretells the difficult times the people of Arabia would soon experience at the hands of the Assyrians. The Dedanites (v. 13) are from a tribe in southern Arabia. Tema (v. 14) is a well-known oasis in northwestern Arabia, and Kedar (v. 16) is in northern Arabia. Kedar is known for its distinctive black tents (Ps. 120:5; Song of Sol. 1:5; Jer. 49:28-29), but within one year the warriors of Kedar will experience a crushing defeat. The Arabians will become fugitives, running for their lives. In 715 B.C. Sargon writes that he has defeated a number of Arabian tribes and deported them to Samaria.

“The special significance of this oracle lies in its warning to the freest and most inaccessible of tribes that Assyria’s long arm will reach even them, at God’s command,” writes D.A. Carson. “Those of the far south, Tema and Dedan, will have to succour their more exposed brother-tribe of Kedar” (New Bible Commentary : 21st Century Edition, S. Is 21:13).

Closing Thought

This chapter informs the people of Judah that the entire Middle East, even the remote desert lands, will be in turmoil under the expansive political and military ambitions of the Assyrians. It’s a reminder to all God’s people that the Lord is sovereign over every nation and tribe, even those refusing to acknowledge Him, and that He directs human history toward its inevitable climax when Messiah comes in power and glory and rules the earth from David’s throne.

Rather than trusting in chariots and horses (Ps. 20:7), or in national alliances, we would do well to trust in God.

March 14, 2009

Isaiah 15-20: Chapter Summaries

Since I’m traveling this week, there are no notes or audio files for our study of Isaiah, but I hope you’ll find the chapter summaries from the last six weeks helpful. Next week: Isaiah 21.

Chapter 15: The Waters are Full of Blood

God raised up nations like Moab to be the instruments of His judgment against His people (see Isa. 5:26-30; 7:18-20). These nations have gone beyond God’s boundaries in punishing Israel. Therefore, God will bring them down.

Everyone can see the natural course of godless nations by observing key events in the history of Moab: 1) Moab’s rise; 2) Moab’s rebellion; 3) God’s retribution.

Chapter 16: An Object of Contempt

Arriving in Edom, the Moabite refugees should turn to God through their neighbor Israel, but in pride they refuse to do so. As a result, the fruitfulness of their land will cease.

Everyone can see the futility of godless nations by observing Moab’s reactions to the Assyrian invasion: 1) Moab’s plea for Judah’s protection; 2) Moab’s pride in rejecting Judah’s God.

Chapter 17: Partners in Crime

J. Vernon McGee writes: “Because of the confederacy between Syria and Israel (often for the purpose of coming against Judah), Israel is linked with the judgments pronounced on Syria. Partners in crime means partners in judgment” (Isaiah Volume 1, p.137).

Everyone should learn to trust God because of His mighty deeds among the nations: 1) He plunders the wicked; 2) He protects His own; 3) He punishes for a purpose.

Chapter 18: Left for the Birds of Prey

The land of Cush is told not to move frantically by boat or other means to secure alliances against Assyria, for the Lord will deal directly with the Assyrians and leave their corpses to the birds of prey.

Everyone can understand the Lord’s message to Cush by answering four questions: 1) Who are these people? 2) What have they done? 3) How will God respond? 4) What is their ultimate destiny?

Chapter 19: Egypt’s Heart will Melt

D.A. Carson summarizes: “This oracle is a strong expression of the truth that God smites in order to heal (see v 22). The initial breakdown is followed by a renewal which goes beyond anything promised to a Gentile nation in the O.T. Perhaps Egypt is shown here in its two aspects: first, as the worldly power to which Israel was always looking (cf. 20:5) and secondly, as part of God’s world, for which he cares, with a place in his kingdom in which present ranks and races will be quite superseded” (New Bible Commentary : 21st Century Edition, S. Is 18:1).

Everyone can see God’s redemptive work in humanity by observing two ways He deals with Egypt: 1) He hits them where they hurt; 2) He heals them when they hear.

Chapter 20: Naked and Barefoot

The Lord commands Isaiah to walk naked and barefoot among the Jews for three years as a warning not make the same mistake Ashdod made in trusting the Egyptians for protection against the invading Assyrians. If they do, they will be defeated and marched naked and barefoot into captivity.

Everyone should understand Isaiah’s “sign act” because of the truths it conveys: 1) What man determines, God destroys; 2) what God determines, man cannot defeat.

March 9, 2009

Isaiah 20: Naked and Barefoot

Listen to an audio file (3.8.09)

Download a worksheet for further study

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:

God speaks through Isaiah in “the year that the commander-in-chief, sent by Sargon king of Assyria, came to Ashdod and attacked and captured it” (v. 1), which would be 711 B.C., during the reign of Judah’s King Hezekiah.

Key verse:

Isa. 20:5 – Those who made Cush their hope and Egypt their boast will be dismayed and ashamed.

Quick summary:

Take note:

A “sign act,” such as walking naked and barefoot for three years, “can communicate a difficult message that some people might otherwise ignore,” writes Gary V. Smith, “but the sign can teach the central point of the message in an interesting, attention getting, shocking, or somewhat mysterious way” (The New American Commentary: Isaiah 1-39, p. 367).

“How Shall We Escape?” (Isa. 20:1-6)

Isaiah inserts a narrative passage here to punctuate his message about Cush (Ethiopia) in chapter 18 and Egypt in chapter 19. Some in Judah want to form alliances with Cush and Egypt to stave off the expansionist threats of the Assyrians, but Isaiah’s graphic “sign act” in chapter 20 illustrates the folly of relying on anyone but the Lord.

Here is some background: Tartan, the commander-in-chief of the Assyrian army under Sargon II, captures the Philistine city of Ashdod in 712-711 B.C. The city’s anti-Assyrian king, Yamani, who had rebelliously replaced an Assyrian puppet king, now flees to Egypt. But when the Assyrian army threatens the Egyptians, they hand Yamani over to Assyria. This all happens about the same time that King Hezekiah of Judah decides not to pay tribute money to the Assyrians, and Shabaka the Ethiopian solidifies his rule over a weakening Egypt. It is against this historic backdrop that God instructs Isaiah to walk “naked and barefoot” throughout Judah. The message is clear: If the people of Judah follow the example of Ashdod by trusting in Egypt for help, they will be defeated, shamed, and taken captive.

Although the text says Isaiah went about “naked” for three years, a better translation is “uncovered.” Isaiah merely “put off the outer sackcloth, retaining still the tunic or inner vest (1Sa 19:24; Am 2:16; Jn 21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance” (Jamieson, Fausset, and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 20:2). Further, some commentators say Isaiah dresses this way only at intervals rather than full time, emphasizing three years of calamity that would fall upon Egypt and Ethiopia. In any case, this is the only strictly symbolic act of Isaiah’s ministry. With later prophets such as Jeremiah and Ezekiel, these types of acts are more common.

When Egypt and Ethiopia fall to the Assyrians, the Jews who hope for an alliance with these defeated nations will be “dismayed and ashamed” (v. 5). Rather than deliverance from a common enemy, the Jews will lament that they have no escape (v. 6). “Judah, then, should trust in the Lord for protection rather than in the foreign alliance they were contemplating” (John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1067).

Closing Thought

God’s message to the Jews in Isaiah 20, graphically illustrated by the prophet’s “sign act” of walking naked and barefoot, exhorts His people to trust fully in Him. This message is echoed some 2,700 years later, when the writer of Hebrews urges Jewish Christians not to return to Old Covenant practices but to trust fully in Christ and His finished work on the cross. Just as the Jews of Isaiah’s day would watch the Egyptians and Ethiopians be taken captive by the Assyrians and ask, “How shall we escape?” so the writer of Hebrews tells first-century Christians to remain faithful to Christ or face His divine discipline. “How will we escape if we neglect so great a salvation?” (Heb. 2:3).

March 6, 2009

How do I know the Bible is True?

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Christians generally believe in the reliability and authority of Scripture. But some have doubts and others raise serious objections to the Bible’s claim to be the Word of God. This study will address eight of the more common objections, including: “No one really knows what the Bible says because the original manuscripts are lost,” and “The Bible is full of contradictions.”