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Tag: Old Testament

Their hearts are far from me

Written by LWOM Amsterdam on . Posted in Isaiah, What’s new?.

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).

Moses’ mother

Written by LWOM Amsterdam on . Posted in Exodus, What’s new?.

Who was Moses’ mother?

Moses’ mother, Jochebed, was a Hebrew woman living in slavery in Egypt before the exodus. She was the daughter of a Levite, and she married Amram, another Levite (Exodus 2:1). According to Exodus 6:20, Jochebed married her nephew; thus, she was Amram’s aunt as well as his wife. We know that Moses was born several years after their marriage because she already had a daughter who was old enough at the time of Moses’ infancy to act as a lookout (Exodus 2:4). This was likely Moses’ sister, Miriam the prophetess, who is mentioned by name in Exodus 15:20. Along with Moses and Miriam, Jochebed had at least one other child, Moses’ brother Aaron (Exodus 6:20).

Moses was born during a troubled time for the Israelites in Egypt. The king had decreed that midwives were to kill all Hebrew boys when they were born, leaving only the girls alive. This progrom was Pharaoh’s attempt to control the population of the Israelites, who were strong and growing in numbers in the land of Egypt (Exodus 1:8–16). There was rebellion against this murderous decree in many quarters. The Hebrew midwives refused to participate in the infanticide and deceived Pharaoh so they could avoid killing the baby boys (Exodus 1:17–19). Moses’ mother Jochebed hid Moses in a basket of bulrushes and set him afloat on the Nile River to preserve his life (Exodus 2:3). Even Pharaoh’s own daughter disobeyed the decree when she found Moses in the basket and took pity on him, adopting him as her own child (Exodus 2:5–10). Moses was raised as the son of Pharaoh’s daughter, and it was also Pharaoh’s daughter who named him. Jochebed, in an astonishing example of God’s providence and mercy, became Moses’ nurse and was paid by the king for her service (Exodus 2:7–9).

Moses’ mother is mentioned again in Numbers 26:59, but no other information is given about her in the Bible. Interestingly, the Qur’an tells the story of Jochebed’s decision to hide Moses, with little variation in the particulars of the biblical story—though the Qur’an adds some details about Jochebed’s pregnancy that the Bible does not corroborate.

Peace of Nahum

Written by LWOM Amsterdam on . Posted in Nahum, What’s new?.

When will the peace of Nahum 1:15 come?

Nahum 1:15 predicts a future time of peace, stating, “Look, there on the mountains, the feet of one who brings good news, who proclaims peace! . . . No more will the wicked invade [Judah].”

To discover when this time of peace will occur, we must consider the larger context of Nahum. The book of Nahum was written to communicate the pending destruction of the city of Nineveh. The prophet Nahum wrote sometime between 663 and 612 B.C. Nahum 1:1-8 introduces the oracle and highlights the majesty of God and His attributes. Verses 9-14 focus on God’s anger against Nineveh and His plans to afflict it.

Nahum 1:15 then looks back at the preceding verses and declares that the destruction of Nineveh by the Babylonians would be “good news” for Judah. Why? Nineveh was an enemy of Judah and the capital of the Assyrian Kingdom. In 722 B.C., the Assyrians had defeated the northern kingdom of Israel, destroying Samaria, its capital. In 701 B.C., the Assyrians nearly conquered Jerusalem, the capital of Judah. The Assyrians were widely known for their “endless cruelty” (Nahum 3:19), leading God to condemn Nineveh to destruction.

We know from history that this destruction of Nineveh took place in 612 B.C. at the hands of the Medes. At that time, Judah was rid of one of its most dangerous enemies. The report of this news would have been considered “good” to everyone in Judah.

The last half of Nahum 1:15 says, “Celebrate your festivals, O Judah, and fulfill your vows. No more will the wicked invade you; they will be completely destroyed.” Nineveh’s defeat would result in the ability of Judah to continue its annual feasts and to fulfill its vows to God in Jerusalem at the temple.

In addition, the Hebrew noun translated “peace” in Nahum 1:15 is sometimes used in reference to deliverance or freedom from enemy attack (e.g., Jeremiah 4:10; 6:14). The context of Nahum 1:15 fits this usage, connecting “peace” with the destruction of an enemy.

In the New Testament, Paul quotes part of this verse in Romans 10:15 when he writes, “How beautiful are the feet of those who bring good news!” This does not mean that Paul believed Nahum 1:15 was a prediction of the gospel message. Instead, he used this verse to connect the preaching of the gospel with the deliverance from sin provided by God’s salvation.

Rend your heart

Written by LWOM Amsterdam on . Posted in Joel, What’s new?.

What does it mean to rend your heart (Joel 2:13)?

The prophet Joel functioned as a spiritual watchman over Judah. In Joel 2:12–19, he pleaded with the nation to turn to the Lord in genuine repentance as the only way to avoid the devastating destruction of the coming “day of the Lord” (Joel 1:15). The prophet’s call began like so: “‘Even now,’ declares the LORD, ‘return to me with all your heart, with fasting and weeping and mourning.’ Rend your heart and not your garments. Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity” (Joel 2:12–13).

The word for “rend” in the original Hebrew means “to split, tear to pieces, rip, bust, separate abruptly or with violence.” To rend one’s garment was an ancient custom that signaled intense grief, repentance, or holy zeal.

When King David received the devastating, but exaggerated, news that Absalom had struck down all of David’s remaining sons, he rose, tore his clothes, and then lay down on the ground (2 Samuel 13:31; see also 2 Samuel 1:11). The Old Testament records Reuben, Jacob, Joshua, Caleb, Jephthah, Tamar, Ahab, Hezekiah, and others rending their garments in gestures of mourning and penitence (Genesis 37:29, 34; Joshua 7:6; Numbers 14:6; Judges 11:35; 2 Samuel 13:19; 1 Kings 21:27 Isaiah 37:1).

In the New Testament, the high priest tore his garment while accusing Jesus of blasphemy (Matthew 26:65). Paul and Barnabas tore their clothes in anguish when they realized the people of Lystra were preparing to honor them as deities (Acts 14:14–15).

More than rent clothing, God wants rent hearts. To “rend your heart” in repentance is to acknowledge your brokenness and need for God’s forgiveness and restoration. As we rend our hearts, we discover that “the LORD is close to the brokenhearted; he rescues those whose spirits are crushed” (Psalm 34:18, NLT). When we’ve strayed from God, the sacrifice He desires is “a broken spirit,” for He “will not reject a broken and repentant heart” (Psalm 51:17, NLT). We pave the way for healing, wholeness, and a restored relationship with God when we rend our hearts before Him (Psalm 147:3; Isaiah 61:1).

In Joel’s day, the nation of Judah was guilty of putting on false displays of repentance. The people performed rituals of tearing their clothing without experiencing true, heart-crushing remorse for their sin, which would lead to a change in behavior and genuine devotion to God. Only a complete rending of the heart would turn the nation back to receive the compassionate, gracious, merciful, and steadfast love of the Lord.

Instead of saying “rend your heart,” the prophet Jeremiah applied the cutting analogy of circumcision to call God’s people to repentance: “Circumcise yourselves to the LORD, circumcise your hearts, you people of Judah and inhabitants of Jerusalem, or my wrath will flare up and burn like fire because of the evil you have done” (Jeremiah 4:4).

The idiom rend your heart expresses internal spiritual brokenness, which is vastly more important than any empty, hypocritical act of ripping apart one’s clothing. Rituals of repentance mean nothing if the heart is unchanged. External performances are not enough. For this reason, Jesus taught in the Beatitudes, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). Being poor in spirit means recognizing one’s broken spiritual state. We rend our hearts when we admit that we are utterly bankrupt and destitute before God. Without His forgiveness, cleansing, and restoration, we are undone.

Rending our hearts in repentance means wholehearted surrender to God: “Pour out your heart like water in the presence of the Lord,” says Lamentations 2:19. “Create in me a clean heart, O God, and renew a right spirit within me,” cried David after acknowledging his sin to the Lord (Psalm 51:10, ESV). “Woe is me, for I am undone!” confessed Isaiah upon seeing the Lord lifted high upon His throne. “I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isaiah 6:5, NKJV).

When we rend our hearts before the Lord, God promises to forgive, cleanse, and restore us: “For I will gather you up from all the nations and bring you home. . . . I will sprinkle clean water on you, and you will be clean. Your filth will be washed away, and you will no longer worship idols. And I will give you a new heart, and I will put a new spirit in you. I will take out your stony, stubborn heart and give you a tender, responsive heart. And I will put my Spirit in you so that you will follow my decrees and be careful to obey my regulations. . . . You will be my people, and I will be your God. I will cleanse you of your filthy behavior” (Ezekiel 36:24–29, NLT).

Esther and Xerxes

Written by LWOM Amsterdam on . Posted in Esther, What’s new?.

Did Esther have sex with Xerxes before they were married?

Esther 2 describes King Xerxes’ (or Ahasuerus’) search for a new queen of Persia. A group of beautiful young virgins from the city of Susa was selected (verse 3). Among this group was Esther, a Jewess who kept her ethnic background hidden (verse 8).

Esther gained favor with Hegai, the man in charge of these women (verse 8). He provided her with food, cosmetics, and seven female servants (verse 9). Each woman required 12 months of preparation to appear before the king, and then it was only for one night. None of the women would return to the king unless he summoned her by name (verse 14). It appears that each of these women had sexual relations with the king.

Esther 2:13–14 says, “This is how she would go to the king: Anything she wanted was given her to take with her from the harem to the king’s palace. In the evening she would go there and in the morning return to another part of the harem to the care of Shaashgaz, the king’s eunuch who was in charge of the concubines.” The fact that each woman spent the night with the king implies sexual relations.

Esther took her turn after 12 months of preparation, and she was chosen as queen: “She was taken to King Xerxes in the royal residence in the tenth month, the month of Tebeth, in the seventh year of his reign. Now the king was attracted to Esther more than to any of the other women, and she won his favor and approval more than any of the other virgins. So he set a royal crown on her head and made her queen instead of Vashti” (Esther 2:16–17).

Eventually, Esther would rescue her people from genocide, but she first endured the lust of the king. Despite her difficult situation, she trusted in God and helped others as she was able. Through her efforts, many lives were saved, even though it came at great personal cost.

Did Esther have a choice of whether or not to sleep with the king? Her choice was likely either submit or die. Even in those troublesome times, though, God was at work. This young woman, left as an orphan, living as a slave, and serving the lust of a king, became the heroine of Israel. Her brave actions saved a nation and led the Jewish people to a new level of influence in Susa.

Seek me and live

Written by LWOM Amsterdam on . Posted in Amos, What’s new?.

What does God mean when He says, “Seek me and live” (Amos 5:4)?

Amos ministered as a prophet to Israel at the nation’s apex of prosperity and political power. Sadly, it was a time when true worship of God had been replaced with idolatry, immorality, greed, materialism, injustice, spiritual complacency, and self-reliance. God’s people, both in Judah to the south (Amos’s home) and Israel to the north (Amos’s mission field), faced the Lord’s judgment because they had forsaken Him. In a string of dire predictions of coming doom (Amos 3:1—6:14), Amos offers this one ray of hope: “This is what the Lord says to Israel: ‘Seek me and live’” (verse 5:4).

“Seek me and live” is the central theme and primary message of Amos. The prophet repeats, “Seek the Lord and live, or he will sweep through the tribes of Joseph like a fire; it will devour them, and Bethel will have no one to quench it” (Amos 5:6). Again, he implores, “Seek good, not evil, that you may live. Then the Lord God Almighty will be with you, just as you say he is” (Amos 5:14).

“Seek me and live” is the cry of God’s heart—His appeal for people to repent and pursue His forgiveness while there is still hope of salvation. The message echoes in Isaiah’s invitation: “Seek the Lord while he may be found; call on him while he is near” (Isaiah 55:6). It resonates in Zephaniah’s call: “Seek the Lord, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the Lord’s anger” (Zephaniah 2:3).

“Seek me and live” is God’s invitation to return to “pure and genuine” devotion to the Lord (James 1:27), which is the foundation of our life and relationship with Him. When we forsake the Lord, we must humble ourselves before Him, repent, obey His commands, and walk in His ways again. Only in this way can we receive forgiveness of sins and restoration (2 Chronicles 7:14). The prophets repeatedly warned God’s rebellious children to return to authentic worship, which is our source of spiritual life and the only hope of salvation from the Lord’s judgment and wrath.

In the book of Acts, the apostle Paul informs the people of Athens that God’s desire has always been for all people to seek Him: “His purpose was for the nations to seek after God and perhaps feel their way toward him and find him—though he is not far from any one of us. For in him we live and move and exist” (Acts 17:27–28, NLT; see also Psalm 14:2). God is our “fountain of life” (Psalm 36:9). From Him we “draw water from the wells of salvation” (Isaiah 12:3; see also Revelation 21:6; 22:17; John 4:10; 7:38).

We should “continually seek him” (1 Chronicles 16:11, NLT) and “sincerely seek him” (Hebrews 11:6, NLT). The people of Amos’s day claimed to follow God with their words (see Amos 5:14), but their actions and devotions revealed a different truth. Wholehearted pursuit is the key to life with God: “You will seek me and find me when you seek me with all your heart” (Jeremiah 29:13; see also Deuteronomy 4:27–29). Like David, we must hunger and thirst for the Lord with our whole being (Psalm 63:1; Psalm 84:2; Psalm 42:1).

“Seek me and live” is God’s time-sensitive opportunity. “Indeed, the ‘right time’ is now. Today is the day of salvation,” says the Lord (2 Corinthians 6:2, NLT). No one is promised tomorrow. We have this one life with breath in our lungs today to seek God and live (Psalm 95:7–8; Hebrews 3:7–15; 4:7).

Not only is “seek me and live” the central theme of Amos and the prophets, but it is also the primary message of the gospel. God loves the people of the world so much that He sent His only Son to die in our place and, through His sacrifice, give us eternal life in Jesus Christ (John 3:16). The apostle John clarifies, “And this is what God has testified: He has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have God’s Son does not have life. I have written this to you who believe in the name of the Son of God, so that you may know you have eternal life” (1 John 5:11–13).

We must first believe in Him, and then the Christian walk consists of seeking the Lord through a lifelong relationship with Him. Paul expounds, “He will give eternal life to those who keep on doing good, seeking after the glory and honor and immortality that God offers. But he will pour out his anger and wrath on those who live for themselves, who refuse to obey the truth and instead live lives of wickedness” (Romans 2:7–8, NLT).

Fathers blessing

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

Why was a father’s blessing so highly valued in the Old Testament?

The book of Genesis emphasizes the blessing of a father to his sons. The patriarchs Abraham, Isaac, and Jacob all gave formal blessings to their children—and, in Jacob’s case, to some grandchildren. Receiving a blessing from one’s father was a high honor, and losing a blessing was tantamount to a curse.

An Old Testament blessing of a father to his sons included words of encouragement, details regarding each son’s inheritance, and prophetic words concerning the future. For example, Isaac’s blessing on Jacob (which was meant for Esau) gave him the earth’s bounty and authority over his brother (Genesis 27:28-29). It also promised that those who blessed Jacob would be blessed, and those who cursed him would receive a curse—words that echo God’s promise to Abraham in Genesis 12:3.

When Esau discovered that Jacob had deceived his father and had received the blessing meant for Esau, he was distraught and asked, “Have you not reserved a blessing for me?” (Genesis 27:36). Isaac’s words to Esau reinforced Jacob’s superiority but also prophesied that Esau would one day rebel against Jacob’s rule (verses 39-40).

When Jacob blessed his twelve sons, he also made predictions regarding their future (Genesis 49). The Bible records the direct fulfillment of many of these predictions, revealing the supernatural ability given to Jacob as the father of the twelve tribes.

In one of his blessings, Jacob said, “Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your father’s sons shall bow down before you” (Genesis 49:8). The blessing also included a prediction that kings would come from Judah and that one King would eventually receive “the obedience of the nations” (verse 10). Judah’s descendants later became the tribe from which King David came and in whose land Jerusalem was located. Jesus Christ would also come from the tribe of Judah (Matthew 1:3).

Another example of a supernatural prediction in Jacob’s blessing is found in his words to Issachar: “He saw that a resting place was good, and that the land was pleasant” (Genesis 49:15). Issachar’s family would later inherit lower Galilee, including the Valley of Jezreel, which included rich, productive farmland.

Jacob’s youngest son also received a prophecy that was later fulfilled: “Benjamin is a ravenous wolf, in the morning devouring the prey and at evening dividing the spoil” (Genesis 49:27). The tribe of Benjamin would produce many military leaders in Israel, including Ehud, King Saul, and Saul’s son Jonathan, revealing a strong, warlike personality (Judges 5:14; 20:16; 1 Chronicles 8:40; 2 Chronicles 14:8; 17:17).

A patriarch’s final blessing was important in biblical times as a practical matter of inheritance rights. In addition, some final blessings included prophetic statements that reveal God’s supernatural power at work through the men of His choosing.

Old Testament Survey

Written by LWOM Amsterdam on . Posted in Bible Survey, What’s new?.

Old Testament Survey

The Old Testament is divided into five sections: the Pentateuch (Genesis through Deuteronomy), the historical books (Joshua through Esther), the poetic books (Job through Song of Solomon), the Major Prophets (Isaiah through Daniel), and the Minor Prophets (Hosea through Malachi). The Old Testament was written from approximately 1400 B.C. to approximately 400 B.C. The Old Testament was written primarily in Hebrew, with a few small sections written in Aramaic (essentially a variation of Hebrew).

The Old Testament deals primarily with the relationship between God and the nation of Israel. The Pentateuch deals with the creation of Israel and God establishing a covenant relationship with Israel. The historical books record Israel’s history, its victories and successes along with its defeats and failures. The poetic books give us a more intimate look at God’s relationship with Israel and His passion for Israel to worship and obey Him. The prophetic books are God’s call to Israel to repent from its idolatry and unfaithfulness and to return to a relationship of obedience and spiritual fidelity.

Perhaps a better title would be the First Testament. The word “old” tends to give the idea of “outdated” or “not-relevant.” That could not be further from the truth. Please read the following articles:

A survey of the Old Testament is a worthwhile and spiritually-enriching endeavor. Below are links to summaries of the various books of the Old Testament. We sincerely hope you find our Old Testament Survey beneficial in your walk with Christ.

Two better than one

Written by LWOM Amsterdam on . Posted in Ecclesiastes, What’s new?.

How are two better than one (Ecclesiastes 4:9)?

In his pursuit of wisdom and learning, Solomon discovers that few things in life hold more value or enduring satisfaction than true friendship. In Ecclesiastes 4:9–12, Solomon reflects on the importance of companionship and the benefits of people working together. He begins by stating, “Two are better than one, because they have a good return for their labor” (Ecclesiastes 4:9). Solomon agrees with God that “it is not good for the man to be alone” (Genesis 2:18).

Two are better than one in a work setting because a pair of laborers can accomplish more than a person working alone. Difficult jobs become easier with four hands and the doubled strength of two people working together. Even though profits are divided, two laborers have a better return for their efforts—they achieve more—than one person alone. Two individuals also bring a more varied skill set to the table and offer different strengths to complement and encourage one another.

Two are better than one because, “If one person falls, the other can reach out and help. But someone who falls alone is in real trouble,” says Ecclesiastes 4:10 (NLT). Sometimes we fall down physically and need help getting up, but the maxim has even greater emotional and spiritual implications. When we stumble in our spiritual walk or are downtrodden with emotional burdens, it’s vital to have a friend or mentor who can come alongside us and help restore us to wholeness in our relationship with God. Paul told the Galatians, “Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path. And be careful not to fall into the same temptation yourself. Share each other’s burdens, and in this way obey the law of Christ” (Galatians 6:1–2, NLT).

If you’ve ever spent a night out in the freezing elements, you know that two are better than one because “two people lying close together can keep each other warm. But how can one be warm alone?” (Ecclesiastes 4:11, NLT). Not only is it harder to stay warm traveling alone at night, but it’s more dangerous: “A person standing alone can be attacked and defeated, but two can stand back-to-back and conquer. Three are even better, for a triple-braided cord is not easily broken” (Ecclesiastes 4:12, NLT).

We need Christian friends for emotional, practical, and spiritual support through life’s hardships. If we nurture relationships with other believers, we will always have someone to help us stay on track and lift us back up when we fall. God’s people are not meant to live in isolation but walk this road together (Hebrews 10:25; Acts 2:44). In the earliest days of the church, Christians “worshiped together at the Temple each day, met in homes for the Lord’s Supper, and shared their meals with great joy and generosity” (Acts 2:46, NLT).

Jesus prayed for His followers to be united as one, just as He and the Father were one (John 17:21). This sort of unity and cooperation in the body of Christ binds believers together “in perfect harmony” (Colossians 3:12–14, NLT), allowing God’s love to be “brought to full expression in us” (1 John 4:12, NLT). The body of Christ is stronger and more protected as we care for one another through adversity and celebrate life’s victories together. As we work together and walk together in the strength of unity, we accomplish more for God’s kingdom (John 13:35).

When Solomon said, “Two are better than one,” he acknowledged that true, godly friends are a comfort in need, a help in trouble, a companion in toil, and a protective guard against danger.