Creeds of the Kehillah ~ Part 13

The Apostles’ Creed ~ Part 12

This post will continue our closer look at the third article of faith contained in the Apostles’ Creed to learn more about what we affirm that we believe.

I BELIEVE IN THE HOLY SPIRIT,

the holy catholic Church,
the communion of saints,
the forgiveness of sins
the resurrection of the body,
and the life everlasting. Amen.

THE RESURRECTION OF THE BODY

From start to finish, the Creed affirms the value of the material world. In opposition to rival systems of thought that denigrate matter and the body, the ancient catechism confesses God as the maker, redeemer, and sanctifier of this world. The life of the flesh is not alien to God. It is God’s creature and the object of God’s loving intentions.

The first part of the Creed proclaims God as the creator of all things, not only of the spiritual world but of the material world too: maker of heaven and earth.

The second part of the Creed confesses that the Son of God has become part of this world by taking human nature to himself. All God’s intentions for creation come into focus here: conceived by the Holy Spirit, born of the Virgin Mary. And the Son of God suffers in the flesh. He is crucified. He dies. He is buried. He is raised in the flesh and continues to share our nature in the glory of the Resurrection.

The third part of the Creed confesses that God’s Spirit (Ruach) remains present in this world. Believers share in the power and presence of the Ruach HaKodesh. The Ruach does not live on some higher plane but is here within us.

Belief in bodily Resurrection is one of the controlling undercurrents of the Brit Hadashah. Yet, the nature of the Resurrection is hardly ever addressed directly. The Gospel accounts never try to depict the Resurrection itself. Mark’s account does not even include a depiction of the risen Yeshua: the tomb is empty, and it is left to the reader to understand why (Mark 16:1–8). The other Gospels depict the risen Yeshua, but not the Resurrection itself (Matt 28; Luke 24; John 20). The tomb is already empty when the talmidim get there. The actual Resurrection has occurred in secret. It has happened, but where? In the tomb? In hell? In eternity? Wherever and however it happened, the event has already occurred. That is why the talmidim are faced with a decision, whether to believe or not.

The closest the Brit Hadashah comes to explaining the Resurrection is Sha’ul’s discussion in 1 Corinthians 15. He argues that we, too, will rise in the same way that Yeshua has risen. But we do not have any clear picture of what a Resurrection looks like. So, Sha’ul tries to explain it using the image of a seed (1 Cor 15:35–49). The body now is like a seed, and the life of the Resurrection is like the tree. There is an incredible difference between the seed and the tree. They do not look alike. You would not be able to guess the appearance of the tree by looking at the seed. Yet, their identity is the same. In the same way, Sha’ul says, our mortal bodies will be planted and raised immortal in Yeshua. Sha’ul calls this a mystery (15:51).

So, what are we claiming to believe when we say that we believe in the Resurrection of the body?

If God intends to bring forth a single redeemed body, then the eternal joy of the life to come depends, in some measure, on each of us. The joy of Yeshua is on hold until we take up our place with Him.

This still leaves us no closer to forming a clear picture of the life of the world to come. So, what do Believers hope for? Perhaps it is enough to say that a Believer’s hope is a social and, therefore, an embodied hope and that this hope centers on communion with the person of Yeshua. We learn these things not by speculating about the afterlife but by contemplating the risen Yeshua and accepting by faith the things that are revealed in Him. Most of all, what we know about Yeshua is that He is the lover of humanity. And so, the life that we await will be a life of love. [1]

In my next post, we will conclude our examination of the Apostle’s Creed.

Click here for the PDF version.

[1] The Apostles’ Creed: A Guide to the Ancient Catechism.

Creeds of the Kehillah ~ Part 6

The Apostles’ Creed ~ Part 5

This post will continue our closer look at the Apostles’ Creed to learn more about what we affirm that we believe.

AND IN JESUS CHRIST, GOD’S ONLY SON, OUR LORD:

who was conceived by the Holy Spirit,
born of the Virgin Mary
,

suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended into hell.
On the third day, he rose again from the dead.
He ascended into heaven and is seated at the right hand of the Father,
and he will come again to judge the living and the dead.

Who Was Conceived By The Holy Spirit

At the beginning of Luke’s Gospel, the angel visits Miryam and tells her that: The Ruach HaKodesh will come over you, the power of Ha‘Elyon will cover you. Therefore, the holy child born to you will be called the Son of God ~ Luke 1:35 (CJB). This opening act of Yeshua’s story is meant to remind us of the creation story in Genesis 1, which we reviewed in The Apostles’ Creed ~ Part 3.

So, when the Ruach covers Miryam, we see a picture of God’s creative work happening all over again. Yeshua is brought into being by the creative breath of God’s Ruach.

In the third century, the Origen of Alexandria, widely regarded as one of the most important Messianic theologians in the third century, came up with a striking image to illustrate how Yeshua’s humanity was united to the eternal Son of God. He pictured a piece of iron placed in a fire until it is glowing with heat. This iron, he says, has become wholly fire since nothing else is discerned in it except fire; and if anyone were to attempt to touch or handle it, he would feel the power of that fire. In this way, Yeshua’s human soul is like the iron in the fire.

Yeshua is genuinely human: nothing but iron. He is truly divine: nothing but fire. Yeshua is so permeated by the divine presence that every part of His humanity is filled with divine energy. He is born of a woman. The Ruach HaKodesh conceives Him. He is human: He is divine.

This way of thinking about Yeshua’s humanity and divinity is just an attempt to make sense of the complex things that are said about Yeshua in the Gospels. The Gospels portray Yeshua as someone whose life is drawn directly from the source of God’s creative energy. Even in His mother’s womb, He is already the bearer of the Ruach. In Luke’s Gospel, the same Ruach that brooded over Miryam’s womb is constantly flashing out and touching the lives of those who come into contact with Yeshua. When Miryam greets her cousin Elisheva, the baby in Elisheva’s womb leaps for joy, and Elisheva is filled with the Ruach (Luke 1:41).

The same Ruach who rested on Yeshua in His mother’s womb now rests on the whole company of Yeshua’s followers.

Born of the Virgin Mary

There are Believers that the idea of the virgin birth is a relic of bygone days when people were more straightforward and found it easier to believe in impossible things. They can handle the rest of the creed, but the virgin birth stretches credulity too far. To understand the virgin birth, we need to see how it fits into the whole story of Scripture – a story in which miraculous births play a starring role.

Isra’el’s story begins with a promise to Avraham and Sarah (Gen 12–17). A couple who cannot conceive are chosen by God and told that they would have a family. Sarah laughs at the promise. But later, when she has given birth in her old age, the child is named Laughter (Isaac ~ Hebrew: Yitz’chak) because of the astonished joy of his parents. Sarah can hardly believe her own body: and yet it is true. She has given birth to the promise.

The next great turning point in Isra’el’s story is the arrival of Moshe (Ex. 2:1–10). Although Moshe’s conception is not a miracle, his infancy is marked by a miraculous escape from danger. He is snatched away from the murdering hand of Pharaoh. He is placed in a basket and set adrift on the river, where he is found and adopted by a member of the royal household, an Egyptian princess. She then appoints the baby’s biological mother to be his nursing maid. The whole story portrays a unique providential design by which Moshe is spared and, as it were, smuggled right into the heart of Egyptian power. All this is meant to anticipate the great miracle to come when God delivers the people of Isra’el from slavery.

When Isra’el has come to the promised land, God raises up judges to lead the people before the establishment of the monarchy. The greatest of the judges is Shimshon (Samson), and his story begins with another miraculous birth (Judges 13:1–25). Shimshon’s mother is unable to conceive. But she is visited by an angel who tells her that she will give birth to a son who will triumph over the P’lishtim (Philistines).

That is how it goes in the Tanakh: at the great turning points of history, we find a woman, pregnant, and an infant child brought into the world by the powerful promise of God. Isra’el’s story is a story of miraculous births.

Later the people of Isra’el were taken from the promised land and led away into Babylonian captivity. It was the darkest hour of their history. Out of the depths of despair, the promise of God was heard again through the prophet Isaiah. The prophet compared the coming deliverance to the joy of a miraculous pregnancy in Isaiah 54:1–3, 13.

Against this backdrop, it should come as no surprise to find Isra’el’s Mashiach entering the world through a miraculous birth.

The confession that Yeshua was born of a virgin is not a random miracle story. It is a reminder that our faith has deep roots in Isra’el’s story and Isra’el’s Scriptures. The coming of the Savior was not just a new thing. It was the culmination of the whole incredible story of God’s loving faithfulness to the people of Isra’el. When we confess that Yeshua is born of the Virgin Mary,” we see Him silhouetted against the backdrop of God’s promise to Avraham, the exodus from Egypt, the rule of the judges, the coming of the prophets, and the promised deliverance from exile. [1]

In my next post, we will continue to unpack this second article of faith that Yeshua is Adonai in the Apostle’s Creed.

Click here for the PDF version.

[1] The Apostles’ Creed: A Guide to the Ancient Catechism.

Creeds of the Kehillah ~ Part 4

The Apostles’ Creed ~ Part 3

This post will continue our closer look at the Apostles’ Creed to learn more about what we affirm that we believe.

I believe in God, the Father almighty, creator of heaven and earth.
“ALMIGHTY”

Almighty is a powerful word that is part of God’s character of being omnipotent, omniscient, and omnipresent.

This is not like the power of the pagan gods who might intervene in the world from time to time. God’s might is everywhere present in creation. It is the underlying mystery of everything that exists. It is not just a solution to problems in this world. It is the reason there is a world at all.

We could not trust in God if God’s power were limited, sporadic, or unpredictable. A god who exercised that kind of power would be a pagan god: not the world’s sustainer but its invader, or perhaps a distant ruler whose wishes have to be imposed by force.

That is the problem with trying to place any limitations on God’s power. If God’s power were just one power among others – if God were “mighty” but not “almighty” – then divine power would end up being another form of manipulation or control. Only a totally free and sovereign God can relate to the world with unconditional love, patience, and generosity. There is power elsewhere in creation: each living thing has its unique power and energy. But God does not have to compete with these other powers. God’s power is their source, the reason why they exist at all. God’s power is what sustains and nourishes the power of creatures.

True power is not the ability to control. Controlling behavior is a sign of weakness and insecurity. True power is the ability to love and enable without reserve. Like the power of a good parent or teacher, God’s power is the capacity to nourish other people and help their freedom to grow. Without the sovereignty of a good parent, children have a diminished sense of worth. In the same way, God’s sovereignty is what secures human freedom, not what threatens it.

In the creed, we confess the three great movements of God’s power: God lovingly brought the world into existence; God lovingly entered the womb and became part of the world as Yeshua HaMashiach; and God the Ruach HaKodesh who is lovingly transfiguring the world in the lives of the saints.

The world lives because of this gentle but all-embracing power, and we are free because of it.

“CREATOR OF HEAVEN AND EARTH”

In Hebrew, Genesis 1:1 reads B’resheet bara Elohim et hashamayim ve’et ha’arets – In the beginning, God created the heavens and the earth. בָּרָא bara is a verb meaning to create. Only God is the subject of this verb. It is used for His creating: heaven and earth (Gen. 1:1); humanity (Gen. 1:27); the heavenly host (Isa. 40:26); the ends of the earth (Isa. 40:28); north and south (Ps. 89:12); righteousness; salvation (Isa. 45:8); darkness (Isa. 45:7). David asked God to “create” in him a clean heart (Ps. 51:10). Isaiah promised that God would create a new heaven and earth (Isa. 65:17). [1]

Belief in the truth of this one simple yet utterly profound verse hangs all the validity of the entire Bible and serves as the basis for a belief in creationism. If we cannot believe this one simple truth, then nothing else is relevant. If we cannot believe the veracity of this one simple statement, then the entire rest of the Bible is merely words with no lasting meaning. B’resheet bara Elohim et hashamayim ve’et ha’arets – In the beginning, God created the heavens and the earth.

Henry Morris, President of the Institute of Creation Research, writes, “This simple declarative statement can only have come by divine revelation. Its scope is comprehensively universal, embracing all space (heaven), all time (beginning), and all matter (earth) in our space/time/matter cosmos. B’resheet 1:1 speaks of creation ex nihilo (Latin for “from or out of nothing”); only God could originate such a concept, and only an infinite, omnipotent God could create the universe.” [2]

Yet, in the second century, Messianic teachers struggled to define their beliefs and commitments in opposition to popular rival teachings. The prevailing cultural mood was one of deep spiritual pessimism. Members of the educated class took it for granted that the physical world was inherently evil and irredeemable. They yearned to escape from the world of the flesh and to experience spiritual enlightenment.

The Messianic baptismal confession developed, in part, in response to such world-denying doctrines and the broader culture of despair that had engendered them. Right from the start, Messianics were marked by their positive stance toward creation. John’s Gospel begins by retelling the creation story: “In the beginning …” (John 1:1; Gen 1:1). The followers of Yeshua believed that in Him, they had encountered the enabling source of creation. They had come to know the One through whom all things came to be (John 1:3). Looking into the face of Yeshua, they had seen the blueprint of reality and had come to understand God’s good plan for the whole creation.

It is often said that creeds are narrow and intolerant. But in the ancient world, the truth was precisely the opposite. It was the Messianic creed that took a stand on behalf of creation. It was the creed that said No to those doctrines that condemned creation, disparaged the body, and sought escape from the world of the flesh.[3]

As a side note, my wife’s small group got into a discussion of the word “heavens” in Genesis 1:1. So I did some research in my digital library (Logos) and found some interesting stuff. I have attached the PDF version of the one document that was the most comprehensive here if you are interested.

In my next post, we will continue to examine the Apostle’s Creed in detail.

Click here for the PDF version.

[1] The Complete Word Study Dictionary: Old Testament.

[2] Scientific Creationism by Henry M. Morris, Institute of Creation Research, Masters Books

[3] The Apostles’ Creed: A Guide to the Ancient Catechism.

2 Kefa 1:16-21

Yeshua’s Glory and Prophetic Word

In my last post, we explored the subject of Confirming Your Calling and Election ~ Part 2 in 2 Kefa 1:8-15. In this post, we examine Yeshua’s Glory and Prophetic Word in 2 Kefa 1:16-21.

Kefa assures his audience that, in contrast to the lies of false teachers that he will discuss later in the letter, the teaching about Yeshua’s return he has passed on is authentic and reliable. Kefa’s preaching is not based on something he made up, but on both his firsthand experience of Yeshua and the truth of Scripture. Therefore, his readers can be confident of its accuracy.

16 For when we made known to you the power and the coming of our Lord Yeshua the Messiah, we did not rely on cunningly contrived myths. On the contrary, we saw his majesty with our own eyes. 17 For we were there when he received honor and glory from God the Father; and the voice came to him from the grandeur of the Sh’khinah, saying, “This is my son, whom I love; I am well pleased with him!” 18 We heard this voice come out of heaven when we were with him on the holy mountain.

Like Moshe, Kefa encountered God on a holy mountain. Three of the four Gospel writers report this event, the Transfiguration of Yeshua, when Kefa, Ya’akov, and Yochanan personally saw the majesty of the Messiah made manifest (Mt 17:1–9, Mk 9:2–10, Lk 9:28–36). The words, “This is my Son, whom I love; with him, I am well pleased,” were also heard when Yeshua was immersed by Yochanan the Immerser (Mt 3:17, Mk 1:11, Lk 3:22); and they allude to Psalm 2:7, “You are my Son; today I have become your Father,” itself quoted at Acts 13:33 and Messianic Jews (Hebrews) 1:5, 5:5.

Prophetic Word

Having explained his credentials above, Kefa now introduces his main topic in 2 Kefa 2, dealing with false prophets and teachers.

19 Yes, we have the prophetic Word made very certain. You will do well to pay attention to it as to a light shining in a dark, murky place until the Day dawns and the Morning Star rises in your hearts. 20 First of all, understand this: no prophecy of Scripture is to be interpreted by an individual on his own; 21 for never has a prophecy come as a result of human willing – on the contrary, people moved by the Ruach HaKodesh spoke a message from God. ~ 2 Kefa 1:16-21 (CJB)

Kefa had the prophetic Word set forth by the Tanakh writers concerning God’s precious and very great promises (see v. 4) made very certain. First, his direct experience with Yeshua and his glory (vv. 16–18) made him confident. And second, since many of the words of the Prophets concerning the Messiah had already been fulfilled at Yeshua’s first coming, Kefa could be sure that the rest would be fulfilled at His second coming (this Kefa had known long before; see Acts 3:21).

The import of Kefa’s having the prophetic Word made very certain is that he, not the false teachers of Chapter 2, is the one whose prophecy interpretations should be trusted.

The Day refers to Yeshua’s second coming, but there is also an underlying hint at the Day of Judgment. As the Morning Star is Yeshua the Messiah. This seems to be a reference to Numbers 24:17, “There shall come a star out of Jacob,” taken in Judaism as pointing to the Messiah.

A prophecy of Scripture must be interpreted not based on thoughts rooted in a person’s old nature, such as those of the false prophets of Chapter 2, but based on what the Ruach makes clear about its meaning since Yeshua sent the Ruach to guide Believers into the truth.

But since He sent the Ruach to the Believers as a community, be cautious of those who offer “the true word” but avoid subjecting their opinions to other Believers’ scrutiny. Much false teaching both in Kefa’s Day and our own arises from people’s developing their own idiosyncratic interpretations, supposedly hearing the Ruach, but without examining other views or admitting that their own could be mistaken.

Never has a prophecy come as a result of human willing. This is why prophecy should not be interpreted based on one’s preconceptions, own willingness, and thinking. Just as people moved by the Ruach HaKodeshspoke a message from God, so people moved by the Ruach HaKodesh should interpret God’s message.

In my next post, we will begin to unpack 2 Kefa 2 dealing with False Prophets and Teachers. This is a timeless topic that is undoubtedly still very pertinent in our lifetimes.

Click here for the PDF version.

Final Judgment and Glory of Adonai ~ Yesha’yahu 66:15-25

In my last post, we continued to examine the last chapter in the prophecy of Yesha’yahu, learning about Rejoice with Yerushalayim in Yesha’yahu 66:7-14. In this post, we conclude our long journey through to the prophecy of Yesha’yahu, learning about Final Judgment and Glory of Adonai in Yesha’yahu 66:15-25.

15 For – look! – Adonai will come in fire, and His chariots will be like the whirlwind, to render His anger furiously, His rebuke with blazing fire.16 For Adonai will judge all humanity with fire and with the sword, and those slain by Adonai will be many. 17 “Those who consecrate and purify themselves in order to enter the gardens, then follow the one who was already there, eating pig meat, reptiles, and mice, will all be destroyed together,” says Adonai.

Eating pig meat, reptiles and mice is another description of foreign rites, probably of Canaanite origin. There is no extrabiblical evidence illuminating this custom. [1] The wicked who receive the punishment described are those who entered illegitimate worship sites. They ate the most unclean food, defiantly rejecting Adonai’s law for Isra’el.

18 “For I [know] their deeds and their thoughts. “[The time] is coming when I will gather together all nations and languages. They will come and see my glory,

Adonai was never interested in Isra’el alone. His promise to Avraham extended to the nations (Genesis 12:3). Yesha’yahu looked forward to the day when the nations would recognize Adonai’s glory. When Yeshua returns to rule the earth, people in the farthest corners of the world will know of His salvation.

19 and I will give them a sign. I will send some of their survivors to the nations of Tarshish, Pul, Lud (these are archers), Tuval, Greece, and more distant coasts, where they have neither heard of my fame nor seen my glory. They will proclaim my glory in these nations;

The survivors, the remnant of Adonai’s people who survive the judgment, will go out to the nations to speak of Adonai’s glory. Among the representative nations named are those at great distance. Tarshish is modern-day Spain; Pul (ancient Put) is equivalent to modern Somaliland (though some think a part of Libya); and, Tuval is an area near the Black Sea. The distant coasts represent all the nations of the world. [2]

20 and they will bring all your kinsmen out of all the nations as an offering to Adonai — on horses, in chariots, in wagons, on mules, on camels — to My holy mountain Yerushalayim,” says Adonai, “just as the people of Isra’el themselves bring their offerings in clean vessels to the house of Adonai.

Again, this describes the great gathering that will take place in the Kingdom Age, resulting in the Jews’ return to Yerushalayim.

21 I will also take cohanim and L’vi’im (Levities) from them,” says Adonai.

Yesha’yahu presented a remarkable picture of the nations producing people set apart for service to the Lord like cohanim and L’vi’im.

22 “For just as the new heavens and the new earth that I am making will continue in my presence,” says Adonai, “so will your descendants and your name continue. 23 “Every month on Rosh-Hodesh and every week on Shabbat, everyone living will come to worship in my presence,” says Adonai.

In this future day, no one will neglect the regular worship of the Adonai. Rosh-Hodesh (the New Moon festival) was a monthly sacred observance. What a great day it will be when the Jews join all people in converging upon Yerushalayim to worship. Sometimes I think we get a little taste of this in times of intense worship and fellowship even now.

24 “As they leave, they will look on the corpses of the people who rebelled against me. For their worm will never die, and their fire will never be quenched, but they will be abhorrent to all humanity.” ~ Yesha’yahu ~ 66:15-24 (CJB)

Sadly, while the Kingdom is celebrating, there will be incredible suffering as those who reject the King will be left to the consequences of their own will.

For those of you who have been on this journey through Yesha’yahu from the beginning, we started on January 20, 2019. This last post is the 140th post in the series. I hope and pray that you have enjoyed this as much as I have enjoyed digging into the Word as proclaimed by Yesha’yahu.

In my next post, we will begin to examine the character and writings of Kefa (Peter).

Click here for the PDF version.

[1] Bible Background Commentary – Old Testament.

[2] HCSB Study Bible.

Rejoice with Yerushalayim ~ Yesha’yahu 66:7-14

In my last post, we learned about The Humble and Contrite Spirit in Yesha’yahu 66:1-6. In this post, we continue to examine the last chapter in the prophecy of Yesha’yahu, learning about Rejoice with Yerushalayim in Yesha’yahu 66:7-14.

7 Before going into labor, she gave birth; before her pains came, she delivered a male child.

The fate of the wicked will not spoil the rejoicing of those who enter Yeshua’s kingdom. Isra’el’s restoration in the Kingdom Age will be accomplished so quickly it will be like a woman delivering her baby before going into labor.

8 Whoever heard of such a thing? Who has ever seen such things? Is a country born in one day? Is a nation brought forth all at once? For as soon as Tziyon went into labor, she brought forth her children.

Tziyon (Yerushalayim) has been described as Isra’el’s mother before. Here the return to Y’hudah after the exile is described as Tziyon giving birth painlessly to many children.

9 “Would I let the baby breakthrough and not be born?” asks Adonai. “Would I, who cause the birth, shut the womb?” asks your God.

In previous passages, God is imagined to be the husband of Tziyon. That idea might also be operative here, but He is pictured as the doctor who delivered Tziyon’s babies. Isra’el’s rebirth is inevitable because God never begins what he doesn’t finish.

10 Rejoice with Yerushalayim! Be glad with her, all you who love her! Rejoice, rejoice with her, all of you who mourned for her; 11 so that you nurse and are satisfied by her comforting breast, drinking deeply and delighting in the overflow of her glory.

Yerushalayim, the mother of the returned exiles, will not only give them birth but will nurse them and give them life.

12 For Adonai says, “I will spread shalom over her like a river, and the wealth of nations like a flooding stream; you will nurse and be carried in her arm and cuddled in her lap.

Yerushalayim will be a place of abundant peace (like a river) and overflowing wealth (like a flood). Adonai, the mother, will care for and play with her children, the returned inhabitants of Yerushalayim.

13 Like someYerushalayim, you will be comforted.”one comforted by his mother, I will comfort you; in 

Likening Himself to a mother, Adonai says, “I’m going to bounce you upon My knee.” He identifies Himself not only as a strong Father but as a tender, nourishing Mother.

14 Your heart will rejoice at the sight; your bodies will flourish like newly sprouted grass. It will be known that the hand of Adonai is with His servants, but with His enemies, His fury. ~ Isaiah 66:7-14 (CJB)

Adonai’s people will flourish, but his enemies will receive His fury.

In my next post, we conclude our study of Yesha’yahu, learning about Final Judgment and Glory of Adonai in Yesha’yahu 66:15-25.

Click here for the PDF version.

The Humble and Contrite Spirit ~ Yesha’yahu 66:1-6

In my last post, we learned about The New Heavens and A New Earth in Yesha’yahu 65:17-25. In this post, we learn about The Humble and Contrite Spirit in Yesha’yahu 66:1-6.

1 “Heaven is My throne,” says Adonai, “and the earth is My footstool. What kind of house could you build for Me? What sort of place could you devise for My rest?

One of the presumptions of the pre-exilic people of Adonai was that the Temple was the place where Adonai lived. This attitude had no justification, especially considering the speech King Solomon gave when he dedicated the Temple (1Kings 8:27). Thus, Adonai began the final prophesy in the book of Yesha’yahu by reminding His people that His presence fills heaven (My throne) and earth (My footstool).

The house spoken of here refers to the Temple. Before the Tribulation, Antichrist will work out a compromise between the Muslims and the Jews, allowing the Temple to be rebuilt on the Temple Mount. This will give him even greater power in the geopolitical, political arena.

2 Didn’t I Myself make all these things? This is how they all came to be,” says Adonai. “The kind of person on whom I look with favor is one with a poor and humble spirit, who trembles at My Word.

Adonai made everything. This means that people should honor and fear Adonai, which will result in humility, submissiveness to Adonai, and total obedience to His commands.

3 Those others might as well kill a person as an ox, as well break a dog’s neck as sacrifice a lamb, as well offer pig’s blood as offer a grain offering, as well bless an idol as burn incense. Just as these have chosen their ways and enjoy their disgusting practices,

The dog was not a sacrificial animal in Isra’el, although it was used in this manner in Hittite Anatolia. Pigs and dogs figured prominently in the rituals of the Hittites in Anatolia in the Late Bronze Age. When confronted with a ritual impurity, the Hittites often slaughtered a pig (usually by cutting it in half). Pigs and dogs were particularly prominent in worship of chthonic deities (those having to do with the netherworld. Some have suggested that the treatment of the pig in this type of ritual may have been one reason why the pig was considered unclean. [1]

Here, the Lord says, “I’m not impressed by your structures or your sacrifices. After all, you can’t offer Me anything I don’t already own. What I want is for you to humble yourselves before Me and be obedient to Me.”

4 so I will enjoy making fools of them, and bring on them the very things they fear. For when I called, no one answered; when I spoke, they did not hear. Instead, they did what was evil in My sight and chose what did not please Me.”

Adonai would choose also; He would choose their punishment.

5 Hear the word of Adonai, you who tremble at His Word: “Your brothers, who hate you and reject you because of My name, have said: ‘Let Adonai be glorified, so we can see your joy.’ But they will be put to shame.” 6 That uproar in the city, that sound from the Temple, is the sound of Adonai repaying His foes what they deserve. ~ Isaiah 66:1-6 (CJB)

Trembling at Adonai’s Word indicates the kind of submission to Adonai that leads to obedience. The brothers (fellow Israelites) mocked the faithful by saying, let Adonai be glorified because they did not think that would happen. Adonai will see that the mockers get what they deserve.

There will come a time when the grace of Adonai will end, and those who reject Him will be confirmed in their choices. With Adonai repaying His foes what they deserve, no one will stand, no one will escape.

In my next post, we continue to examine the last chapter in the prophecy of Yesha’yahu, learning about Rejoice with Yerushalayim in Yesha’yahu 66:7-14.

Click here for the PDF version.

[1] Bible Background Commentary – Old Testament. As I have stated in the past, there is no passage in Scripture that specifically explains why God considered pigs as unclean and therefore not to be eaten.

The New Heavens and A New Earth ~ Yesha’yahu 65:17-25

In my last post, we explored Adonai’s Judgement and Salvation in Yesha’yahu 65:1-16. In this post, we learn about The New Heavens and A New Earth in Yesha’yahu 65:17-25.

17 “For, look! I create New Heavens and a New Earth; past things will not be remembered; they will no more come to mind.

The Hebrew word translated create is bara and means to create from nothing. When we read in Genesis 1:1 that Adonai created the heavens and the earth, the term used is also bara. In other words, Adonai did not use preexisting materials to create the universe. He simply spoke the word, and it became. I must admit that when I first learned the definition of bara, I was stunned. We all know that Adonai gave us the ability to create things. But we don’t have the power to create something out of nothing. We need existing materials to create.

The use of bara here in Yesha’yahu means that Adonai is going to create something entirely new. It won’t be a matter of merely remodeling the earth and the heavens, for, in 2 Kefa, we read that this earth and heavens will be done away with entirely. However, the Day of the Lord will come “like a thief.” On that Day, the heavens will disappear with a roar, the elements will melt and disintegrate, and the earth and everything in it will be burned up. ~ 2 Peter 3:10 (CJB)

18 So be glad and rejoice forever in what I am creating; for look! I am making Yerushalayim a joy, and her people a delight. 19 I will rejoice in Yerushalayim and take joy in My people. The sound of weeping will no longer be heard in it, no longer the sound of crying.

What a message of hope for the people of Yerushalayim today, where there is so much weeping and crying seemingly without a solution or an end. But in the day of the New Heaven and the New Earth, weeping and wailing will be replaced by joy and rejoicing.

20 No more will babies die in infancy; no more will an old man die short of his days – he who dies at a hundred will be thought young, and at less than a hundred thought cursed. 21 They will build houses and live in them; they will plant vineyards and eat their fruit.

The future blessing of Yerushalayim includes long life for its inhabitants. Infant mortality rates will disappear, and older people will survive even longer. If someone dies at age 100, it will be considered tragic because he was just a youth compared to others. A further blessing will come in the form of shelter and agricultural abundance.

As we have seen in earlier posts in the Book of Revelation, some believe that in the Kingdom Age, there will be health, peace, and rightness to such a degree that most people will live through the Millennium. We who are Believers won’t have physical bodies at that time. We’ll be ruling and reigning with Yeshua in the Millennial Kingdom. But we’ll have already been caught up to heaven and will have received our glorified bodies. Therefore, this doesn’t apply to us, but rather to those who come to the Lord during the Tribulation.

22 They will not build, and others live there; they will not plant, and others eat; for the days of My people will be like the days of a tree, and My chosen will themselves enjoy the use of what they make.

Jon Courson’s opines:

“In the kingdom age, the houses and vineyards people build and plant will be for their own blessing. This solves the problem of the corruption of capitalism. Communism and Socialism came to answer the corruption of capitalism—only for man to discover that they were even more corrupt systems. In the Kingdom, however, there will be a perfect blend of capitalism and communism in the best sense of the word.” [1]


23 They will not toil in vain or raise children to be destroyed, for they are the seed blessed by Adonai; and their offspring with them.

In the past, the labor of Adonai’s people had been enjoyed by others as He allowed foreign nations to take them over. Their children had been born to disaster since the enemy would either kill them or deport them. But this will change in Adonai’s New Heaven and New Earth. The blessing of work and childbearing was first troubled at the time of the fall into sin. The language of this verse suggests a reversal of these curses in Genesis 3:16-19.

24 Before they call, I will answer; while they are still speaking, I will hear.

The presence of the Lord will be so real in the Kingdom Age that there will be no need for fasting, praying through, or pleading with Adonaifor before we even call, He’ll answer.

25 The wolf and the lamb will feed together, and the lion eats straw like an ox (but the serpent – its food will be dust). They will not hurt or destroy anywhere on My holy mountain,” says Adonai. ~ Isaiah 65:17-25 (CJB)

In the Kingdom, harmony will replace ferocity, and humility will be the order of the day.

In my next post, we begin to examine the last chapter in the prophecy of Yesha’yahu, learning about The Humble and Contrite Spirit in Yesha’yahu 66:1-6.

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[1] Jon Courson’s Application Commentary Old Testament Volume 2

Adonai’s Judgement and Salvation ~ Yesha’yahu 65:1-16

In my last post, we concluded the examination of The Lord’s Day of Vengeance ~ Part 2 in Yesha’yahu 64:1-12. In this post, explore Adonai’s Judgement and Salvation in Yesha’yahu 65:1-16.

1 “I made Myself accessible to those who didn’t ask for Me; I let Myself be found by those who didn’t seek Me. I said, ‘Here I am! Here I am!’ to a nation not called by My name.

Sha’ul quotes this verse in Romans 10:20 as a reference to Gentiles. Because the Jews were not interested in Him, Adonai sovereignly reached out to those who were not seeking Him at all. Aren’t you glad He did?

2 I spread out My hands all day long to a rebellious people who live in a way that is not good, who follow their own inclinations;

In the previous and the following verses, Adonai responded to the people’s prayer uttered by Yesha’yahu in Chapter 64. Adonai first described His total openness and accessibility to the people. Even more, He sought them out, though they should be the ones who were seeking Him. Adonai would spread out His hands in welcome to people who had passed by Him.

3 a people who provoke Me to My face all the time, sacrificing in gardens and burning incense on bricks.

Gardens in the ancient Near East were often parks of fruit and shade trees, arboretums serving as outdoor shrines or providing comfortable surroundings for sacred enclosures. Sacred trees played a significant role in the popular religion of the day. Most incense altars were made of limestone. These were standard features in the high places where illegitimate worship took place. [1]

4 They sit among the graves and spend the night in caverns; they eat pig meat, and their pots hold soup made from disgusting things.

Many individuals who practiced necromancy (contacting the spirits of the dead in the ancient Near East spent the night in the graveyards, waiting for communication from the dead. Assyrian wisdom literature calls the pig unholy, unfit for the temple, and an abomination to the gods. The attitude toward the pig in Israel is apparent here in Yesha’yahu, showing close connection to worship of the dead. It is very possible then that sacrificing a pig was synonymous with sacrificing to demons or the dead. [2] As we know from Leviticus 11:7, Adonai had declared that pigs were unclean food and were not to be eaten. Even today in Isra’el, anyone who raises pigs has to keep them on one-foot platforms, so they do not touch the land.

5 They say, ‘Keep your distance, don’t come near me, because I am holier than You.’ These are smoke in My nose, a fire that burns all day!

Ironically, these sinful people claimed to be holy, which Adonai considered extremely irritating.

6 See, it is written before Me; I will not be silent until I repay them; I will repay them to the full, 7 your own crimes and those of your ancestors together,” says Adonai. “They offered incense on the mountains and insulted Me on the hills. First, I will measure out their wages and then repay them in full.”

Adonai accused His people of reproaching Him on the mountains and hills. False worship in such places was condemned in the Tanakh (see Duet. 12:2 as an example).

I will measure out their wages and then repay them in full. Our actions are determined by our thinking. If you want to experience spiritual victory, you need to be kingdom-minded. You need to adopt Adonai’s thinking about the issues of life. As Rabbi Sha’ul writes, we must be “transformed by the renewing of your mind” (Rom 12:2). By tending to the soil of our minds and sowing our thoughts with the Word of Adonai, we will make it possible to bear good fruit in what we say and in what we do.

8 Here is what Adonai says: “As when juice is found in a cluster of grapes, and people say, ‘Don’t destroy it, there is still some good in it,’ so I will do likewise for the sake of My servants, and not destroy them all.

Using the analogy of a bunch of grapes, Adonai announced that He would not destroy the good grapes out of the bunch but would use them to make new wine. The analogy presents the idea that Adonai will preserve a faithful remnant of His people after the judgment. Remember the issue of Avraham questioning the Adonai if He found 5 faithful believers in Sodom? Just as there are good grapes in bad clusters, so there are good people in a nation that wasn’t doing very well at all. Spiritually, Isra’el was rotten. But there were individuals who loved the Adonai. It was because of them that He didn’t destroy the entire cluster.

9 I will bring forth descendants from Ya’akov, heirs of My mountains from Y’hudah; My chosen ones will possess them, and My servants will live there. 10 The Sharon will be a pasture for flocks, the Akhor Valley, a place for cattle to rest, for My people who have sought Me.

Sharon was a coastal plain verging on the Judean hill country in the east and the Mediterranean Sea on the west. The valley was known for its beauty, desolation, and pastureland. It was about thirty-two miles in length and was, on average, eleven miles in width. The Valley of Akhor was probably located on Judah’s northern border and is identified with the modern El Buqe’ah, a small plain in the northern Judean wilderness in the vicinity of Jericho. [3] Even during judgment, though, Adonai promised to spare His righteous remnant, those who were faithful to Him amid the perverse generations.

11 “But as for you who abandon Adonai, who forget my holy mountain, who prepare a table for Gad, a god of luck, and fill bowls of mixed wine for Meni, a god of destiny – 12 I will destine you to the sword, you will all bow down to be slaughtered; because when I called, you did not answer; when I spoke, you did not hear, but did what was evil from My point of view and chose what did not please Me.”

Gad (fortune) and Meni (destiny) are personified as objects of false worship. While Adonai had good things in store for the faithful remnant, those among His people who continued to worship false deities would meet a horrible end.

In the following verses, God continues the distinction between those who followed Him and were His servants and those who rejected Him. The former will enjoy life; the latter will suffer.

13 Therefore this is what Adonai Elohim says: “My servants will eat, while you go hungry; My servants will drink, while you go thirsty. My servants will rejoice, while you will be ashamed. 14 Yes, My servants will sing for joy from their hearts, but you will cry out from the pain in your heart and howl from an anguished spirit. 15 My chosen will use your name as a curse – ‘May Adonai Elohim strike you dead!’ But to His servants, He will give another name.

Those who forsook the Adonai and chased after other gods would be slain, and God’s servants would be called by another name. What would that name be? It was in Antioch that believers were called Christians for the first time (Acts 11:26). It is a name we who know Him should wear with great humility and responsibility. Adonai helps us to live up to it by behaving like Yeshua, by showing the love and grace He showed.

16 Thus someone on earth who blesses himself will bless himself by the God of truth, and someone on earth who swears an oath will swear by the God of truth; for past troubles will be forgotten, hidden from My eyes. ~ Isaiah 65:1-16 (CJB)

Regardless of the hardships, one may face in life by following the Adonai; the result is worth it: for past troubles will be forgotten, hidden from My eyes.

In my next post, we learn about The New Heavens and A New Earth in Yesha’yahu 65:17-25.

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[1] Bible Background Commentary – Old Testament.

[2] Ibid.

[3] Ibid.

The Lord’s Day of Vengeance ~ Part 2 ~ Yesha’yahu 64:1-12

In my last post, we began to learn about The Lord’s Day of Vengeance ~ Part 1 in Yesha’yahu 63:1-19. In this post, we conclude the examination of The Lord’s Day of Vengeance ~ Part 2 in Yesha’yahu 64:1-12. Our passage is a prayer to Adonai for deliverance.

1 We wish You would tear open heaven and come down, so the mountains would shake at Your presence! 2 It would be like fire kindling the brush, and the fire then makes the water boil. Then Your enemies would know Your name; the nations would tremble before You!

Because God’s people were either heading for or in exile when they read the book of Yesha’yahu, they cried out for Him to tear open heaven like a piece of cloth and come down to rescue them. They asked the Lord to act as He had acted before. They wanted mountains to quake at His presence (see 64:1) just as the mountains quaked when He performed His awesome works in the past (see 64:3).

This is one of the keys for God’s people even today. We need to remember how God has come through in our past circumstances so that we can have faith to call on him in our time of need.

3 When You did tremendous things that we were not expecting, we wished that You would come down so that the mountains would shake at your presence! 4 No one has ever heard, no ear perceived, no eye seen, any God but You. You work for him who waits for You.

Adonai was distinct from other gods in the ancient Near East in many ways. Most fundamentally, Adonai was transcendent, meaning that He was not subject to or locked within the material universe. This is in stark contrast to the gods of Mesopotamia, who inhabited the material world. He was an only God, unlike the gods of other nations, who shared in a multiplicity of power. The specific issue in this verse is the willingness of God to act on behalf of His faithful followers. The key here is that which motivates Adonai to action. He does not have to be bribed or coerced into action. The prophet’s request was based on God’s actions in the past.

If you’re living for your job, your bank account, your possessions, or even your family, you’ll miss out on the life God has for you both now and eternally. But if like Yesha’yahu and Sha’ul, you set your heart on heaven, you’ll have abundant life on earth thrown in! If, like Yesha’yahu, we would just say, “Lord, we are looking and waiting for that which You have in store for us in heaven,” you’ll not only end up there, but you’ll enjoy life as well.

5 You favored those who were glad to do justice, those who remembered You in Your ways. When You were angry, we kept sinning; but if we keep Your ancient ways, we will be saved. 6 All of us are like someone unclean, all our righteous deeds like menstrual rags; we wither, all of us, like leaves, and our misdeeds blow us away like the wind. 7 No one calls on Your name or bestirs himself to take hold of You, for You have hidden Your face from us and caused our misdeeds to destroy us.

The people acknowledged the reason for God’s apparent lack of intervention to prevent His land from being destroyed: You were angry; we kept sinning. No amount of worship and prayers for deliverance will help if we continue to live by our agenda and for our own glory. Therefore, the people had to say, All of us are like someone unclean, all our righteous deeds like menstrual rags. As the old saying goes, confession is good for the soul.

8 But now, Adonai, You are our Father; we are the clay, You are our Potter, and we are all the work of Your hands.

Yirmeyahu (Jeremiah) and Sha’ul would both use the analogy of clay to illustrate the sovereignty of God. God is the Master Potter. He can make us whatever He wishes. How can we trust He will do what’s best? By looking at His hands as He shapes us and at His feet as He turns the wheel; for therein we see the scars of the nails that pierced them when He died for us.

9 Do not be so very angry, Adonai! Don’t remember crime forever. Look, please, we are all Your people. 10 Your holy cities have become a desert, Tziyon a desert, Yerushalayim a ruin. 11 Our holy, beautiful house, where our ancestors used to praise You, has been burned to the ground; all we cherished has been ruined. 12 Adonai, after all this, will You still hold back? Will You still stay silent and punish us past endurance? ~ Isaiah 64:2-12 (CJB)

Yesha’yahu foresaw the time when the Babylonians would destroy the city of Yerushalayim and burn the Temple in 586 BCE. Yesha’yahu appealed to God to turn things around and restore the city and its Temple.

God’s people would indeed return to their homeland, but they would find the wall, the city, and, above all, the Temple significantly in need of repair (see the story in Ezra and Nehemiah). God would answer this prayer of His people and provide both the means and the will to rebuild that which was lost. Isn’t that always the way of our God?

In my next post, we continue to explore Adonai’s Judgement and Salvation in Yesha’yahu 65:1-16.

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