Tag: Isaiah
Major minor prophets
What are the Major Prophets and Minor Prophets?
The terms Major Prophets and Minor Prophets are simply a way to divide the Old Testament prophetic books. The Major Prophets are Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel. The Minor Prophets are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The Minor Prophets are also sometimes called The Twelve.
The Major Prophets are described as “major” because their books are longer and the content has broad, even global implications. The Minor Prophets are described as “minor” because their books are shorter (although Hosea and Zechariah are almost as long as Daniel) and the content is more narrowly focused. That does not mean the Minor Prophets are any less inspired than the Major Prophets. It is simply a matter of God choosing to reveal more to the Major Prophets than He did to the Minor Prophets.
Both the Major and Minor Prophets are usually among the least popular books of the Bible for Christians to read. This is understandable with the often unusual prophetic language and the seemingly constant warnings and condemnations recorded in the prophecies. Still, there is much valuable content to be studied in the Major and Minor Prophets. We read of Christ’s birth in Isaiah and Micah. We learn of Christ’s atoning sacrifice in Isaiah. We read of Christ’s return in Ezekiel, Daniel, and Zechariah. We learn of God’s holiness, wrath, grace, and mercy in all of the Major and Minor Prophets. For that, they are most worthy of our attention and study.
Come to the waters
What does it mean to come to the waters (Isaiah 55:1)?
Isaiah 55 is descriptive of God calling the people of Israel to come to Him. God’s words at the beginning of chapter 55 use the metaphors of water, wine, milk, and bread. The action that God desires is for the people of Israel to “come to the waters.” Specifically, God wants the people of Israel to come and receive that which they have not earned and cannot pay for (Isaiah 55:1b). God is offering a free gift.
Isaiah then records God explicitly calling Israel to come to Him (55:3). Israel is to come and listen with the purpose of having life. This same sentiment is seen in Isaiah 55:6, “Seek the LORD while he may be found; call on him while he is near.” The basic idea of the chapter is summed up in Isaiah 55:7b, “Let them turn to the LORD, and he will have mercy on them, and to our God, for he will freely pardon.”
The book of Isaiah was written to the southern kingdom of Judah. The northern kingdom of Israel had already fallen to Assyria in 722 BC. Judah was quickly following in the footsteps of their brothers to the north (Isaiah 1:2). Isaiah begins the book by declaring that the nation of Judah was a rebellious people who did not know their master. Considering the nature of Judah’s relationship with God, Isaiah 55 presents a shocking message—come to God and receive mercy; come to God and receive that which you do not deserve.
Isaiah 55:1 begins by appealing to a need: “Come, all you who are thirsty.” The people of Judah had a need for mercy and grace from God as they did not do the things God required. Judah was in a covenant relationship with God. They had agreed to follow the laws of God but had not kept them. The result of disobedience to God is a need for mercy and forgiveness (Ephesians 2:1–10). Judah had that need.
Isaiah continues with the solution: “Come to the waters.” As the context describes, God is calling the people of Judah, who need mercy, to come to God to receive the mercy that only God can provide. In the metaphor, the people are thirsty. The obvious solution to the thirst is water. So, what does it mean to “come to the waters”? In this context, it means to return to God, dependent on His mercy.
Jesus uses a similar metaphor in John 4 in His conversation with the Samaritan woman. The Samaritans were half Jewish and half Gentile. Because of this, the Jewish people looked down on the Samaritans. As Jesus purposefully passes through the land of Samaria, He addresses a Samaritan woman at a well in John 4:7–38.
The woman finds Jesus at a well where she draws water. Through conversation, Jesus offers the woman “living water,” which will quench the thirst of the woman forever. Jesus uses this metaphor of water to point to that which leads to eternal life (John 4:14). Jesus was inviting the women to come to the waters and receive what she needed—the grace of God that leads to eternal life.
The Samaritan woman was an unrighteous, rebellious woman in God’s eyes (John 4:17–18), but Jesus offered her living water that would provide for her spiritual needs. In the same way, God had offered the people of Judah the water that He would freely give them (Isaiah 55:1). The same invitation for forgiveness and restoration is extended today: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17).
Leviathan
What was the leviathan?
The leviathan is a large aquatic creature of some kind. The Bible refers to it as a fearsome beast having monstrous ferocity and great power. The Hebrew word for “Leviathan” has the root meaning of “coiled” or “twisted.” Isaiah 27:1 speaks of “Leviathan the fast-moving serpent, Leviathan the squirming serpent; . . . the sea monster” (NET). Whatever this monster of the sea is (or was), its strength and wild nature were well known.
There are a handful of references to the leviathan in the Old Testament. Most passages describe the leviathan as a real creature, familiar to people (who, of course, kept their distance) by reputation if not by sight. In Psalm 104:25–26 God is praised as the One who created the habitat for the leviathan: “There is the sea, vast and spacious, teeming with creatures beyond number—living things both large and small. There the ships go to and fro, and Leviathan, which you formed to frolic there.” Only a great God could have created Leviathan and then made a place big enough for it to “frolic” safely.
In Isaiah 27:1 the leviathan is used as a symbol for the wicked kings of the earth who withstand God’s people. The great power that wicked nations wield can be terrifying, but God assures His children that evil, no matter how monstrous, will be defeated: “In that day, the LORD will punish with his sword—his fierce, great and powerful sword—Leviathan the gliding serpent, Leviathan the coiling serpent; he will slay the monster of the sea.” Psalm 74:14 contains a similar reference to God’s victory over Leviathan; in that psalm, the pharaoh of Egypt is most likely meant.
Job 41 gives the most detail about Leviathan as an actual sea creature. In that chapter, God describes Leviathan, emphasizing the animal’s size, strength, and viciousness. The leviathan cannot be tied down or tamed (Job 41:1, 5); it is frightening to even look at (verse 9); it is best left alone (verses 8, 10). The leviathan has a graceful form (verse 12) but is incredibly well protected with scales (verses 13, 15–17). Its chest is as impenetrable as its back (verses 15, 24). It has fearsome teeth (verse 14), and death awaits anyone who approaches its mouth (verses 18–21). Even mighty men are terrified of the leviathan (verse 25). No sword, spear, dart, javelin, arrow, stone, club, or lance can defeat it (verses 26, 28–29). It cannot be caged, because it breaks iron like straw (verse 27). On land, the leviathan leaves a trail of ruts; in the water, it produces a deep, churning wake (verses 30–32). God’s description of the leviathan concludes with a statement that it is the true king of the beasts: “Nothing on earth is its equal—a creature without fear” (verse 33).
So, what animal is Job 41 describing? Some commentators believe Leviathan is a crocodile. Others believe it is a whale or a shark. Based on the biblical description, it seems more likely that Leviathan is a large sea reptile, possibly a species of dinosaur such as the plesiosaurus. Job’s acquaintance with a dinosaur is not far-fetched at all, given that the book of Job is set in a very early time of history.
The point God makes in Job 41 is that Leviathan is under God’s sovereign control. Job had been questioning God (Job 26—31), but God turns the tables and uses the leviathan’s might to emphasize Job’s weakness and frailty. If God created Leviathan (an animal Job cannot stand before), then how great is God? Why is Job even trying to grapple with the Almighty?
Leviathan was a dangerous creature that caused seasoned warriors to turn and run. Leviathan is no myth, but rather a real creature of the sea, subject only to its Creator. As God says in His description of Leviathan, “Who then is able to stand against me? Who has a claim against me that I must pay? Everything under heaven belongs to me” (Job 41:10–11).
And in that day seven women shall take hold of one man (Isaiah 4:1)
What does “And in that day seven women shall take hold of one man in (Isaiah 4:1) ” mean?
KJV: Isaiah 4:1 (4 And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
New International Version
In that day seven women will take hold of one man and say, “We will eat our own food and provide our own clothes; only let us be called by your name. Take away our disgrace!”
New Living Translation
In that day so few men will be left that seven women will fight for each man, saying, “Let us all marry you! We will provide our own food and clothing. Only let us take your name so we won’t be mocked as old maids.”
English Standard Version
And seven women shall take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach.”
Berean Standard Bible
In that day seven women will take hold of one man and say, “We will eat our own bread and provide our own clothes. Just let us be called by your name. Take away our disgrace!”
King James Bible
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
New King James Version
And in that day seven women shall take hold of one man, saying, “We will eat our own food and wear our own apparel; Only let us be called by your name, To take away our reproach.”
New American Standard Bible
For seven women will take hold of one man on that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our disgrace!”
NASB 1995
For seven women will take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach!”
NASB 1977
For seven women will take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach!”
Legacy Standard Bible
And seven women will take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach!”
Amplified Bible
And in that day seven women will take hold of one man, saying, “We will eat our own food and wear [and provide] our own clothes; only let us be called by your name; take away our shame [of being unmarried].”
Christian Standard Bible
On that day seven women will seize one man, saying, “We will eat our own bread and provide our own clothing. Just let us bear your name. Take away our disgrace.”
Holman Christian Standard Bible
On that day seven women will seize one man, saying,” We will eat our own bread and provide our own clothing. Just let us be called by your name. Take away our disgrace.”
American Standard Version
And seven women shall take hold of one man in that day, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name; take thou away our reproach.
Aramaic Bible in Plain English
And seven women shall seize one man in that day, and they shall say to him: “We will eat our bread and we will wear our clothes, only let us be called by your name and take away our shame!”
Brenton Septuagint Translation
And seven women shall take hold of one man, saying, We will eat our own bread, and wear our own raiment: only let thy name be called upon us, and take away our reproach.
Contemporary English Version
When this happens, seven women will grab the same man, and each of them will say, “I’ll buy my own food and clothes! Just marry me and take away my disgrace.”
Douay-Rheims Bible
AND in that day seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel: only let us be called by thy name, take away our reproach.
English Revised Version
And seven women shall take hold of one man in that day, saving, We will eat our own bread, and wear our own apparel: only let us be called by thy name; take thou away our reproach.
GOD’S WORD® Translation
When that day comes, seven women will grab one man and say, “We’ll eat our own food and provide our own clothes. Just let us marry you for your name. Take away our disgrace.”
Good News Translation
When that time comes, seven women will grab hold of one man and say, “We can feed and clothe ourselves, but please let us say you are our husband, so that we won’t have to endure the shame of being unmarried.”
International Standard Version
“At that time, seven women will cling tightly to one man and will make him this offer: ‘We’ll provide our own bread. We’ll provide our own clothes. Just let us marry you so we won’t be stigmatized anymore.'”
JPS Tanakh 1917
And seven women shall take hold of one man in that day, saying: ‘We will eat our own bread, and wear our own apparel; only let us be called by thy name; take thou away our reproach.’
Literal Standard Version
And seven women have taken hold on one man, | In that day, saying, “We eat our own bread, | And we put on our own raiment, | Only, let your name be called over us, | Remove our reproach.”
Majority Standard Bible
In that day seven women will take hold of one man and say, “We will eat our own bread and provide our own clothes. Just let us be called by your name. Take away our disgrace!”
New American Bible
Seven women will take hold of one man on that day, saying: “We will eat our own food and wear our own clothing; Only let your name be given us, put an end to our disgrace!”
NET Bible
Seven women will grab hold of one man at that time. They will say, “We will provide our own food, we will provide our own clothes; but let us belong to you–take away our shame!”
New Revised Standard Version
Seven women shall take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes; just let us be called by your name; take away our disgrace.”
New Heart English Bible
Seven women shall take hold of one man in that day, saying, “We will eat our own bread, and wear our own clothing: only let us be called by your name. Take away our reproach.”
Webster’s Bible Translation
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
World English Bible
Seven women shall take hold of one man in that day, saying, “We will eat our own bread, and wear our own clothing. Just let us be called by your name. Take away our reproach.”
Young’s Literal Translation
And taken hold have seven women on one man, In that day, saying, ‘Our own bread we do eat, And our own raiment we put on, Only, let thy name be called over us, Remove thou our reproach.’
Their hearts are far from me
What does Isaiah 29:13 mean when it says “their hearts are far from me”?
In Isaiah 29, Isaiah is prophesying against Jerusalem and, by extension, the rest of Judah (verse 8). He predicts judgment on the kingdom due to their sin—judgment that will come through invading armies (Isaiah 29:3–4). However, the prophet also affirms that God is incredibly graceful and will restore Judah after bringing justice upon their enemies (Isaiah 29:5, 18–24). In the middle of Isaiah’s prophecy, he diagnoses Judah’s problem of hypocrisy, which is bringing about their judgment: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught” (Isaiah 29:13). While the Israelites were saying the right things, their hearts were far from God.
The word heart is a common metaphor. In English, heart often represents someone’s emotions. When we say that someone has a “heart of stone,” we do not mean that his blood-pumping organ has been mineralized; we mean that he is unmoved by emotional appeals. When an ancient Israelite used the word heart metaphorically, he was thinking of the center of someone’s soul, the place where he makes all his decisions and experiences all his emotions. The “heart” was the location of one’s will and intellect. Therefore, when the Bible commands us to love something “with all our hearts,” it means loving with everything we have on the inside.
When God said that “their hearts are far from me,” He meant that they had chosen other loyalties besides God. While they might have sounded religious, they did not love God or obey Him. Their thoughts and their decisions were bent away from God. The NET Bible has a helpful translation here: “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual” (Isaiah 29:13). In English, we might say that the Israelites worshiped “but their hearts weren’t in it.”
In the New Testament, Jesus quotes this verse in an important confrontation with the Pharisees (Mark 7:6–7). They, too, had hearts far from God. The Pharisees pretended to care about God’s law by following outward acts like handwashing, but they did not care about God on the inside. When they met God in the person of Jesus, they tried to kill Him! After quoting Isaiah 29:13, Jesus scathingly summarized their heart condition: “You have let go of the commands of God and are holding on to human traditions” (Mark 7:8). The Pharisees still did religious things but had forgotten the reasons behind their actions. They said the right things, but their hearts were far from God.
As Christians, we face the same temptation as the hypocritical Israelites. Sometimes, it is easy to maintain the outward appearance of religious obedience by following basic rules, yet we lack any real relationship with God in our hearts. We start “going through the motions” without growing in love for God or for others. We might faithfully go to church every Sunday but ignore God the rest of the week. Like the Pharisees and the ancient Israelites, “faking it” is not spiritually healthy, and it will eventually catch up with us.
Isaiah 29:13 is a stark reminder that rules and rituals, by themselves, cannot please God. God wants true righteousness. God wants you to love Him with “all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30). “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings” (Hosea 6:6).
They honor me with there lips but there heart is far from me
Jesus’ Quoted prophet Isaiah “They honor me with there lips but there heart is far from me” in Matthew 15:8
This people draweth nigh unto me with their mouth
The preface to these words, or the form in which they are introduced by the prophet; “wherefore the Lord said”, is left out in this citation, being unnecessary here, though of the greatest importance there; partly to show, that what was about to be said, was not the prophet’s own words, but the words of the Lord, of which the Jews in Christ’s time made no doubt; and partly to give a reason why that judicial blindness, threatened in the context, should be inflicted on them, which is no part of Christ’s design here; but which is only to show, that the description here given exactly agrees with them, and so proves, and confirms the character he gives of them as hypocrites. They approached the ordinances of God, and drew nigh to him, and attended him in outward worship; they prayed unto him publicly, and constantly, in the streets, in the synagogues, and temple, and with much seeming devotion and sanctity:
and honoureth me with their lips:
they owned him to be their creator and preserver; they made their boast of him, and of their knowledge of him, as the one only living, and true God, and as the God of Israel; they brought their sacrifices of praise and thanksgiving, even the fruit of their lips, unto him, for their many peculiar mercies, privileges, and favours, as a nation, church, and people, and with much seeming sincerity and affection.
But their heart is far from me;
they had no true love to God, nor faith in him, nor fear of him; they were not at all concerned for his presence with them, or for communion with him, or for his honour and glory; their hearts were in the world, and after their covetousness; they made religion a tool to their secular purposes, supposing gain to be godliness; sought the applause of men, and contented themselves with bodily exercise; having no regard to internal religion, powerful godliness, or where their hearts were, so be it, their bodies were presented to God in public worship; and what they did it was to be seen and approved of men, not caring what the searcher of hearts knew concerning them, or what he required of them.
Everlasting Father
What is the meaning of “Everlasting Father” in Isaiah 9:6?
“For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6, ESV).
In context, this verse is proclaiming the redemption of Israel and the activities, titles, and blessings of the Messiah who is to rule the earth and usher in a reign of blessing and peace that will have no end. One of His titles is “Everlasting Father.”
The Hebrew phrase translated “Everlasting Father” could be translated literally “Father of Eternity.” For this reason, some have suggested that the title means that this coming Messiah is also the creator of everything: He is the father of time and eternity, the “architect of the ages.” While we know this to be true from the New Testament (John 1:1–3, Colossians 1:16–17), that is not the emphasis in Isaiah. In the Hebrew construction of the phrase, father is the primary noun, and everlasting (ESV, NIV, KJV) or eternal (NASB) is the term that describes His fatherhood. He is Father forever.
The Hebrew word translated “everlasting” has the idea of “in perpetuity” or “without end.” Indeed, the next verse says of the Messiah, “Of the greatness of his government and peace there will be no end” (Isaiah 9:7). The emphasis is forward looking, so “everlasting” is probably a better translation than “eternal,” which not only indicates “without end” but also “without beginning.” (Again, from the New Testament we may argue that the Messiah is without beginning, but that is not the emphasis of this term in Isaiah.)
So, as the Everlasting Father, the Messiah will be a father, and His fatherhood will be without end. Some have objected that this designation as father seems to confuse the roles within the Trinity, calling “Father” the one who is really “the Son.” Some in the Oneness movement use this verse as a proof text to show that Jesus really is the Father and that there is only a Unity, not a Trinity. In both cases, the interpreters are reading New Testament concerns back into the Old Testament. Neither Trinitarian nor anti-Trinitarian concerns are being discussed in Isaiah 9:6.
Many rulers in ancient times were considered “father of the country.” Americans who read this term might immediately think of George Washington who is called “the father of his country.” It was Washington’s determination and leadership that led to victory in the Revolutionary War and his support of a strong national government that led (at least in part) to ratification of the U.S. Constitution. Without Washington, the United States might not exist today, or it might exist with a far different form of government. However, if some of the interpretations discussed so far are guilty of reading New Testament theological concerns into Isaiah in an anachronistic fashion, using George Washington as an interpretive clue to the meaning of the phrase is also anachronistic. The most appropriate analogy is far more universal.
In ancient times, the “father of the nation” was viewed in much the same way as the father of a family. It was the father who was to protect and provide for his children. In the same way, this Child to be born will become a king who will be a father to the children of Israel—He will protect and provide for them. And His role as protector and provider will not be limited by aging or death. His role as father (protector and provider) will continue in perpetuity. Just how this will come about is not revealed in Isaiah’s prophecy. The full identity of the Messiah—that He is God in the flesh, the second Person of the Trinity who would protect and provide for His people by His death and resurrection on their behalf; and that Gentiles could also be grafted into the family of Israel—may be hinted at in Isaiah, but God’s people would have to wait almost 700 years to see the Messiah revealed in the “fullness of time” (see Galatians 4:4).
Wonderful Counselor
What does it mean that Jesus is our Wonderful Counselor (Isaiah 9:6)?
When Isaiah wrote his prediction of the coming of the “Wonderful Counselor” (Isaiah 9:6), he was spurring Israel to remember their Messiah was indeed coming to establish His Kingdom (Isaiah 9:7). Isaiah was writing nearly 800 years before Christ. This period of history was tumultuous as the Assyrians were on the march, taking people into captivity by droves. Isaiah’s prophecy gave the people of God a hope they so desperately needed: a Child would be born to fulfill the Davidic Covenant, and He would bear the titles “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” The Child was Christ; the prophecy will reach its consummation at Christ’s second coming.
That Isaiah calls the Messiah the “Wonderful Counselor” indicates the kind of character this coming King has. The word wonderful in this passage literally means “incomprehensible.” The Messiah will cause us to be “full of wonder.” The word is much weightier than the way it’s used in normal conversation today—we say things are “wonderful” if they are pleasant, lovely, or the least bit likable. Jesus is wonderful in a way that is boggling to the mind. The same word for “wonderful” is used in Judges 13:18 when Manoah, Samson’s father, asked the LORD (in a theophany) what His name was. The angel of the LORD responded, “Why do you ask my name, seeing it is wonderful?” In other words, “Why do you ask my name, since it is beyond your understanding?”
Jesus demonstrated His wonderfulness in various ways when He was on the earth, beginning with His conception in the womb of a virgin (Matthew 1:23). He showed He is the “wonderful” One in His power to heal (Matthew 4:23), His amazing teaching (Mark 1:22), His perfect life (Hebrews 4:15), and His resurrection from the dead (Mark 16:6). Jesus taught many wonderful things that are counterintuitive to the human mind: “Blessed are those who mourn” (Matthew 5:4). “Rejoice and be glad” in persecution (Matthew 5:11–12). “Love your enemies, do good to those who hate you” (Luke 6:27). Jesus’ kind of wonderful is awe-inspiring and superior to any other kind, for He is perfect in every way (Matthew 5:48).
The second part of the Messiah’s title is the word counselor. In ancient Israel, a counselor was portrayed as a wise king, such as Solomon, giving guidance to his people (1 Kings 4:34; Micah 4:9). Isaiah uses this word again in 28:29 to describe the LORD: “This also comes from the LORD of hosts; he is wonderful in counsel and excellent in wisdom.” Jesus is a wise counselor. “He did not need any testimony about mankind, for he knew what was in each person” (John 2:25). He is able to advise His people thoroughly because He is qualified in ways no human counselor is. In Christ is “hidden all the treasures of wisdom and knowledge” (Colossians 2:3), including the knowledge of all human nature (Psalm 139:1–2). Jesus always knows what we are going through, and He always knows the right course of action (Hebrews 4:15–16).
Christ’s position as our Wonderful Counselor means we can trust Him to listen to our problems and guide us in the right direction (Proverbs 3:6). We can be sure He is listening because He told us to pray to Him about our worries (Philippians 4:6; James 1:5). We can be certain He has our best interests at heart because He loves us (1 John 4:19). And His love is so wide and deep (and wonderful) that we cannot fully understand it (Romans 5:8).
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