Tagged: Exodus

October 27, 2008

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:

Chapters 2-12 likely were written during the reign of King Uzziah.

Key verse:

Isa. 4:2: On that day the branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and glory of Israel’s survivors.

Quick summary:

Israel’s present pride and God’s pending judgment will not defeat the Lord’s ultimate plan to establish His future kingdom on earth.

Take note:

The name Zion is used three times in consecutive verses:

“Whoever remains in Zion … will be called holy” (v. 3).
“When the Lord has washed away the filth of the daughters of Zion” (v. 4)
“Then the Lord will create a cloud of smoke by day and a glowing flame of fire by night over the entire site of Mount Zion” (v. 5).

The word Zion is a Hebrew word whose precise meaning may not be known. It may mean citadel or fortress, but generally it refers to aspects of Jerusalem. The terms Zion, Jerusalem, and City of David often are used synonymously in the Old Testament. The Temple Mount is referred to as Zion as well. Zion is called “His holy mountain” (Ps. 48:1). Zion is used as a metaphor for security and protection (Ps. 125). The New Testament continues this imagery, using the term “heavenly Jerusalem” or Zion in reference to the church (Heb. 12:22), the gospel message (1 Peter 2:6), and the place of God’s dwelling (Rev. 14:1).

The branch of the Lord (Isa. 4:2)

Isaiah closes out this lengthy message (Isa. 2:1 – 4:6) by returning to the same positive themes with which he opened it (Isa. 2:1-5). Both the beginning and the end of Isaiah’s prophecy describe what will happen in the last days when God gathers His special people to Zion. Unlike the beginning, however, which focuses on the coming of the Gentile nations to learn from God, these closing words describe God’s work of purifying His holy remnant in Jerusalem.

Commentators differ in opinion as to whether the term “branch” is a reference to the “fruit of the land” or to the Messiah. The Aramaic Targum, which translates or paraphrases Old Testament passages into Aramaic, translates this verse as “Messiah of the Lord,” indicating that early Jewish interpreters thought this was a messianic passage. In addition, Isaiah later uses a different Hebrew word but says of the Messiah, “a shoot will grow from the stump of Jesse” and “the root of Jesse will stand as a banner for the peoples” (Isa. 11:1, 10). Jeremiah refers to the “righteous branch of David” (Jer. 23:5; see also 33:15), and Zechariah uses the term “Branch” with connections to the Messiah (Zech. 3:8; 6:12).

Gary V. Smith suggests that Isaiah’s reference to “branch” in 4:2 refers to two parallel acts of God that will transform Zion: “God will (a) cause his messianic Branch to spring forth, and also (b) bring marvelous fertility to the produce of the field. This interpretation shows how God will reverse the situation in 2:6 – 4:1. He will (a) replace the proud leaders of his people and give them a new leader, the Branch of the Lord, and (b) replace the ruin, devastation, and shame of the destroyed land with lush crops that will have great fertility” (The New American Commentary: Isaiah 1-39, p. 156).

Isaiah’s frequent use of the term “on that day” (or “in that day”) in chapters 2-4 illustrates that God’s work of punishing His people for their sins and establishing His kingdom for His glory are complementary acts of carrying out His covenant promise to Israel. Purification involves intense heat and pressure to burn off the dross and perfect the precious metal. In the end the purged metal radiates with beauty and testifies to the skillful hand of the refiner. Verses 2-6 stand in stark contrast to Isa. 2:6 – 4:1.

A cloud by day and a flaming fire by night (Isa. 4:3-6)

God will cleanse those left in Zion of their sin and transform them into a holy people. The word holy (qados) is a reminder of God’s original plan to make Israel His “own possession,” “kingdom of priests” and “holy nation” (Ex. 19:5-6). The emphasis here is on what God will do, not on anything His people will do to merit God’s favor. Holiness means being set apart for God alone. The holiness God will give this remnant makes them fit for His kingdom and it stands in stark contrast to the sinfulness of the present generation in Zion (2:6 – 4:1).

In verse 4, Isaiah uses a different metaphor than in 1:25 to describe the purifying work of God. Instead of purification through smelting, God will “wash away” filth and “cleanse” bloodguilt; this is more of a reference to sacrificial work than to refining. The prophet also refers to “a spirit of judgment and a spirit of burning” as the means by which cleansing is accomplished. This seems to describe God’s purification of Zion by destroying the remaining wicked people of the city. But it also could describe the work of the Holy Spirit in cleansing the human heart. Matthew Henry comments: “By the judgment of God’s providence, sinners were destroyed and consumed; but by the Spirit of grace they are reformed and converted. The Spirit herein acts as a Spirit of judgment, enlightening the mind, convincing the conscience; also as a Spirit of burning, quickening and strengthening the affections, and making men zealously affected in a good work” Matthew Henry’s Commentary on the Whole Bible : Complete and Unabridged in One Volume, S. Is 4:4).

After Zion is purified, God will “create” something new. The word “create” (bara) is a divine activity of making something new, either by transforming something that already exists or by bringing into existence something new. What is God going to create? A “cloud of smoke by day and a glowing flame of fire by night.” This appears to be a reference to God’s special act of re-creating the new heaven and the new earth (Isa. 65:17; 66:22). God’s glorious presence will be the central feature of this new kingdom. The cloud by day and fire by night are drawn from the Exodus tradition, in which God’s presence in the cloud and fire led the Israelites out of Egypt and ultimately resided in the Holy of Holies in the tabernacle (Ex. 13:21-22; 14:19, 24; 40:34; Deut. 1:33; 31:15; 1 Kings 8:10-11). This divine presence demonstrates God’s acceptance of His holy people. “The surprising difference is that God’s presence will not be limited to a temple building; it will be like a canopy over the whole of Zion (cf. 60:1-2; 62:2; Ezek. 39:25-29), because all of Zion and its people will be holy” (Gary V. Smith, The New American Commentary: Isaiah 1-39, p. 158).

Closing thought

It is clear from Isaiah’s writings that God is at the center of all promises regarding the future of Israel and the world. Gary V. Smith comments: “God will wash away sin and make it possible for people to be holy. God is the one who writes people’s names in his book (4:3-4). God will create a new world order over Mt. Zion, and his glorious presence there will bring protection for his people. He will make the messianic Branch beautiful and he will increase the productivity of the earth. God is the one people can trust and he is the one to exalt. The future of this world is completely dependent on God” (The New American Commentary: Isaiah 1-39, p. 159).

September 18, 2008

Answering Your Questions about the Feasts of Israel

A dreidel, used in Hanukkah

Your text on Yom Kippur says the Ark of the Covenant was never recovered after the captivity. Is there any record that it was taken into captivity or destroyed?

According to the Jewish Virtual Library (www.jewishvirtuallibrary.org), what happened to the ark after the captivity is unknown and has been debated for centuries. It is unlikely the Babylonians took it because the detailed lists of what they took make no mention of the Ark. “According to some sources, Josiah, one of the final kings to reign in the First Temple period, learned of the impending invasion of the Babylonians and hid the Ark. Where he hid it is also questionable – according to one midrash, he dug a hole under the wood storehouse on the Temple Mount and buried it there (Yoma 53b). Another account says that Solomon foresaw the eventual destruction of the Temple, and set aside a cave near the Dead Sea, in which Josiah eventually hid the Ark (Maimonides, Laws of the Temple, 4:1).”

Some Ethiopian Christians claim they have the Ark today. In Axum, Ethiopia, it is widely believed that the Ark is being held in the Church of Saint Mary of Zion, guarded by a monk known as the “Keeper of the Ark.” According to the Axum Christian community, they acquired the Ark during the reign of Solomon, when his son Menelik, whose mother was the Queen of Sheba, stole the Ark after a visit to Jerusalem. The claim has been impossible to verify, for no one but the monk is allowed into his tent.

A more plausible claim is that of archaeologist Leen Ritmeyer, who has conducted research on the Temple Mount and inside the Dome of the Rock. He claims to have found the spot on the Mount where the Holy of Holies was located during the First Temple period. In the center of that spot is a section of bedrock cut out in dimensions that may match those of the Ark as reported in Exodus. Based on his findings, Ritmeyer has postulated that the Ark may be buried deep inside the Temple Mount. However, it is unlikely that excavation will be allowed on the Mount any time soon by the Muslim or Israeli authorities.

All the feasts are mandated in the Pentateuch, supposedly written by Moses. What is your view concerning the historicity of Moses and the Fathers (Abraham, Isaac, Jacob), and more generally the first part of the Old Testament?

While there are some who believe the Bible should be read as literature rather than Scripture, and some scholars who deny the historical truth of Gen. 1-11, it may be best for us to look at how Jesus felt about the Fathers and the Old Testament. For example:

Jesus referred to Moses as the author of the Pentateuch (Luke 24:27, 44; John 5:46; 7:19 and others). Also, Moses appeared on the Mount of Transfiguration with Elijah and Jesus (Matt. 17:3).
Throughout the Gospels, Jesus quoted richly from the Old Testament, especially in regard to the Messianic prophecies.
He spoke of Adam and Eve as real persons (Matt. 19:3-6)
He talked about the worldwide flood in the days of Noah as a historical fact (Matt. 24:37-38).
He compared His physical resurrection to the reality of Jonah’s three-day experience in the belly of the great fish (Matt. 12:38-40).
He made numerous references to Abraham as a real person (Matt. 8:11; 22:32; Luke 3:8; 13:28; 16:19-31; John 8:58).
His disciples staked His claim of being Messiah, in part, to His lineage, which included Abraham, Isaac and Jacob (Matt. 1:1-17; Luke 3:23-38).

What life application should we take into our lives from the feasts? Understanding that they point to the return of Christ, and that some churches even celebrate these with the Jewish people, how can or do the feasts or the knowledge of them fit into our worship practices today?

It seems to me that the Western church has largely lost the “Jewishness” of the Scriptures. A systematic teaching of the feasts would strengthen the faith of believers as they see God’s hand in human history, and they may serve to convince unbelievers of the amazing prophetic truths of Scripture.

In addition, worship services and sermons devoted to the feasts in the spring and fall may help all of us reconnect with the fact that God’s Anointed One came to us through God’s chosen people, the Jews. One great opportunity that exists now is the Lord’s Supper, which was instituted during the Passover. What a great opportunity to teach Jesus as the Lamb of God who takes away the sin of the world. Also, baptism gives us the opportunity to talk about Passover, Unleavened Bread, and First Fruits.

On a personal level, I know I have become much more aware of the imminent return of Christ in the fall, and I watch with anticipation for Trumpets, when the dead in Christ shall rise first, and then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air (1 Thess. 4:13-18).

There are other Jewish feasts besides the seven we have studied. What can you tell us about Purim and Hanukkah, for example?

Purim commemorates a time when the Jewish people living in Persia were saved from extermination, thanks to the heroic acts of Esther, a Jewish woman chosen as Persia’s queen. Her story is told in the book of Esther. Purim is celebrated on the 14th day of Adar, which usually falls in March. The word “Purim” means “lots” and refers to the lottery that the evil Persian leader Haman used to choose a date for the massacre of all Jews. Haman’s sinister plot against the Jews was thwarted when Queen Esther, at the urging of her cousin Mordecai, risked death by revealing the plot to King Ahasuerus. The Jewish people were saved, and Haman was put to death. Purim is a joyous celebration preceded by a fast, which commemorates Esther’s three days of fasting in preparation for her meeting with the king. Observant Jews read the book of Esther, enjoy food and drink, and make gifts to charity.

Hanukkah (also spelled Hanukka, Chanuka and Chanukah) is one of the most joyous times of the Jewish year. The people remember the miraculous military victory of the small, ill-equipped Jewish army over the ruling Greek Syrians, who had banned the Jewish religion and desecrated the Temple. In addition, they celebrate the miracle of the small cruse of consecrated oil that burned for eight days in the Temple’s menorah. As a result, Hanukkah is an eight-day festival beginning on the 25th day of Kislev, which normally falls in December. It also is known as the festival of lights. Hanukkah is celebrated by lighting a menorah for eight nights; eating foods fried in oil, especially potato pancakes and jelly doughnuts; and playing with a dreidel, a four-sided top. Many non-Jews – and even some Jews – equate this holiday with Christmas, adopting many of the Christmas customs such as gift-giving and adorning the house in festive decorations.

Neither Purim nor Hanukkah are “appointed times” or “holy convocations” in Scripture. Nevertheless, they play important roles in Jewish history and modern custom.

June 30, 2008

The birthday of the church: Jesus in the Feast of Pentecost (Part 1)

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Three Scripture passages outline the biblical observance of Pentecost, or Shavuot. Lev. 23:15-22 and Num. 28:26-31 describe the Temple offerings, and Deut. 16:9-12 outlines the requirements for individual worshipers.

Like the feasts of Unleavened Bread and Tabernacles, Shavuot was one of three “solemn feasts” decreed by the Lord (Ex. 23:14-17; Deut. 16:16; 2 Chron. 8:13). All Israelite men were obligated to present themselves at the Temple. The Temple services for Shavuot closely resembled those of the Feast of Firstfruits, since both holy days were observed with firstfruit offerings. However, the offering for Shavuot was different. It consisted of two long loaves of wheat bread with leaven in them, as the Lord commanded: “Bring two loaves of bread from your settlements as a presentation offering, each of them made from four quarts of fine flour, baked with yeast, as firstfruits to the Lord” (Lev. 23:17).

The loaves of bread were not burned because God had forbidden leaven on the altar (Lev. 2:11). Instead, these loaves with yeast in them, along with two lambs, formed the wave offering for Shavuot. The priest waved them in front of the altar forwards and backwards, and then up and down. After that, they were set aside “for the priest” (Lev. 23:20) and became the festive meal the priests ate later that day in the Temple.

Acts 2 records the fulfillment of Shavuot as the promised Holy Spirit descends, indwells believers and ushers in the church age.

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June 27, 2008

Jesus in the Feasts of Israel: Pentecost (Shavuot)

This is the fourth in a series of articles on Jesus in the feasts of Israel.

Name	Scriptures	Time / Date	Purpose	Fulfillment
Pentecost	Lev. 23:15-22; Num. 28:26-31; Deut. 16:9-12	50 days after Firstfruits (May/June)	To dedicate the firstfruits of the wheat harvest	The outpouring of the Holy Spirit (Acts 2)

Background

Scripture uses three names to identify the feast many Christians today know as Pentecost (Shavuot in Hebrew):

Hag Hashavuot, meaning “the Feast of Weeks” (Ex. 34:22; Deut. 16:10; 2 Chron. 8:13). It’s called the Feast of Weeks because seven weeks were counted from the Feast of Firstfruits until this feast.
Yom Habikkurim, or “the Day of Firstfruits” (Num. 28:26). This is the day in which the firstfruit offerings of the summer wheat crop were brought to the Temple. This day marked the beginning of the summer wheat harvest, while the Feast of Firstfruits marked the beginning of the spring barley harvest.
Hag Hakatzir, or “the Feast of Harvest” (Ex. 23:16). This feast marked the beginning of the summer harvest season.

In the Greek language, Shavuot was known as Pentecost, meaning “fiftieth,” since it was celebrated 50 days after the Feast of Firstfruits.

The Biblical Observance

Three Scripture passages outline the biblical observance of Shavuot. Lev. 23:15-22 and Num. 28:26-31 describe the Temple offerings, and Deut. 16:9-12 outlines the requirements for individual worshipers.

The Modern Observance

After Roman troops destroyed the Jewish Temple in 70 A.D., many of the feasts changed, since the Temple had been the focal point of the spring and fall festivals. In 140 A.D., the Sanhedrin decided to change the emphasis of Shavuot away from agriculture and onto the giving of the law to Moses on Mt. Sinai. Although the Bible does not associate Shavuot with Sinai, the giving of the law occurred in the third month (Ex. 19:1), so there was some justification for the decision. Shavuot became known as Zeman Mattan Toreatenu, “the Time of the Giving of Our Law.”

Today, it is customary to decorate synagogues with flowers and greenery for Shavuot. This reminds Jews that Firstfruits is a harvest festival and, according to tradition, Mt. Sinai once was covered with grass and trees. Key Scriptures are from Ezekiel 1:1-28 and 3:12; and Habakkuk 2:20-3:19. These passages describe the brightness of God’s glory. After Shavuot was refocused on the giving of the law, Exodus 19-20 and the Book of Ruth were added to the festival’s readings. In addition, many synagogues hold Shavuot confirmation services for teenagers to celebrate completion of their childhood studies and their commitment to observe the Mosaic Law.

Dairy foods are traditional Shavuot fare. This is because, the rabbis say, the law is like milk and honey to the soul. Among the dishes are cheesecakes, cheese blintzes, and cheese kreplach. The blintzes are cheese rolled into pancakes the fried in a skillet. The kreplach are dough pockets stuffed with cheese. It is also customary to bake two loaves of hallah bread. They represent the two loaves of bread offered in the Temple and the two tablets received on Mt. Sinai.

It’s also customary for observant Jews to stay up all night studying and discussing the Torah. They study the opening and closing verses of each Sabbath reading, the opening and closing verses of each book of the Bible, and the entire book of Ruth, with breaks throughout the night for coffee and cheesecake.

The Fulfillment

Acts 2 records the fulfillment of Shavuot as the promised Holy Spirit descends, indwells believers and ushers in the church age. Key points to remember are:

Jesus promised the Holy Spirit would come and live in believers’ hearts (John 14:16, 26; 15:26; 16:7), and He said it would happen soon after His ascension (Acts 1:4-5).
The Spirit came on the Day of Pentecost as Jews from all over the world gathered in Israel (Acts 2:5). They heard the sound of a rushing, mighty wind and came together to investigate it (Acts 2:6). In this way, God began to use believers, indwelled by the Holy Spirit, to be His witnesses, beginning in Jerusalem (Acts 1:8). The 3,000 saved on the Day of Pentecost were Jews.
While unleavened bread symbolizes Jesus’ sinless humanity (Luke 22:19), the two loaves used at Shavuot / Pentecost contain yeast and symbolize that the Body of Christ (the church) would be made up of sinners.
The two loaves used at Shavuot also symbolize Jews and Gentiles, demonstrating the fulfillment of God’s covenant with Abraham to bless all the nations through him (Gen. 12:3; see Gal. 3:26-28).
Just as faithful Jews brought the firstfruits of their wheat harvest to the Temple on Shavuot, so the 3,000 Jewish believers on the Day of Pentecost were the firstfruits of the church.
One of Jesus’ parables about the kingdom of heaven refers to wheat and tares – a message that the true church, like wheat, would exist along with false professors of the faith, like tares, until Christ returns and separates them (Matt. 13:24-30; 34-43).

Next: The Feast of Trumpets

June 4, 2008

How do I know the Bible is true? (Part 6)

This is the sixth in an eight-part series addressing skeptics’ claims against the Bible. Click on the “Bible” link under “Topics” (to the right) to read parts 1-5.

Objection 6: The Bible can’t be true because it depicts a different God in the Old and New Testaments.

Critics argue that the God of the Old Testament is distant, vengeful, and harsh, engaging in genocide and punishing the innocent. Meanwhile, they say, the God of the New Testament is a God of love. Further, His Son Jesus is a gentle, meek, selfless and all-too-human being who speaks in adoring terms of His Father in Heaven. Complicating things further, the God of the Old Testament is described as one (Deut. 6:4) while the New Testament hints at a triune Godhead consisting of three persons: Father, Son and Holy Spirit. How can the Gods of the Old and New Testaments be reconciled as one?

First, it’s important to note that this objection reveals a basic misunderstanding of what the Old and New Testaments reveal about the nature of God. The writers of www.gotquestions.org put it very well: “The fact that the Bible is God’s progressive revelation of Himself to us through historical events and through His relationship with people throughout history might contribute to people’s misconceptions about what God is like in the Old Testament as compared to the New Testament. However, when one reads both the Old and the New Testaments it quickly becomes evident that God is not different from one Testament to another and that God’s wrath and His love are revealed in both Testaments.”

For example, the Old Testament in many places describes God as “a compassionate and gracious God, slow to anger and rich in faithful love and truth” (Ex.34:6; see also Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:5, 15; 108:4; 145:8; Joel 2:13). In the New Testament, God’s love for mankind is manifested more fully in the sending of His Son, Jesus Christ, who died for us (John 3:16; Rom. 5:8). Or, consider that in the Old Testament, God deals with the Israelites much as a loving father deals with His children, punishing them for their idolatry but delivering them when they repented of their sin. In much the same way, the New Testament tells us God chastens Christians for their own good. Hebrews 12:6 says, “[f]or the Lord disciplines the one He loves, and punished every son whom He receives.”

But what about God’s wrath – and jealousy? Both the Old and New Testaments tell us that God delivers judgment on the unrepentant. He orders the Jews to completely destroy a number of people groups living in Canaan, but only after allowing them hundreds of years to repent (see, for example, Gen. 15:17). In addition, God’s order to destroy the Hittites, Amorites, Canaanites and others has a divine purpose: “so that they won’t teach you to do all the detestable things they do for their gods, and you sin against the Lord your God” (Deut. 20:18). When the Old Testament describes God as “jealous” (see Deut. 4:24, for example), the word translated “jealous” (qanna) also means “zealous.” God’s jealousy “is an expression of His intense love and care for His people and His demand that they honor His unique and incomparable nature” (Apologetics Study Bible, p. 273). In the New Testament, Paul tells us that “God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth” (Rom. 1:18). Jesus Himself often had harsh words for hypocrites (see Matt. 23) and even acted violently against them (John 2:15). He spoke more about hell than heaven, and He is depicted as an angry and wrathful judge in verses foretelling His return (Rev. 19:11-16). Put simply, a God who loves what is good must necessarily hate what is evil.

Throughout the Bible we see a God who patiently and lovingly calls people into a relationship with Him. The entire human race is wrecked by sin, resulting in spiritual and physical death and separation from our Creator (Rom. 3:10, 23; 6:23; Eph. 2:1). Paul wrote that the whole world groans beneath the weight of sin (Rom. 8:22). But from the moment Adam and Eve rebelled against God, He provided a way for that broken fellowship to be restored. He began with a promise of a Redeemer (Gen. 3:15); instituted a sacrificial system in which an innocent and spotless animal would shed its blood to atone for – or temporarily cover – man’s sin; and then sent His Son, the Lamb of God, to take away the sin of the world (John 1:29; 3:16). When one reads the entire Bible, it becomes abundantly clear that the God of the Old and New Testaments does not change (Mal. 3:6; Heb. 13:8).

Finally, what about the one God of the Old Testament and the triune God of the New Testament? There is no contradiction here. While the Bible emphatically declares that there is one true and living God (Deut. 6:4; James 2:19), the Old Testament hints at the triune Godhead, and the New Testament more fully reveals one God in three persons (see Gen. 1:1-2, 26; 3:22; 11:17; Isa. 6:8; Matt. 3:16-17; John 1:1, 14; 10:30; Acts 5:3-4; Col. 1:16; 2:9; Heb. 1:8; 1 Peter 1:2). An ancient saying sums up the difficulty of comprehending the Trinity, but the necessity of believing in the Godhead: “He who would try to understand the Trinity would lose his mind, and he who would deny the Trinity would lose his soul.”

Next — Objection 7: There are so many translations of the Bible today, it’s impossible to know which translation is the right one.