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Babylonian captivity

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

What was the Babylonian captivity/exile?

The Babylonian captivity or exile refers to the time period in Israel’s history when Jews were taken captive by King Nebuchadnezzar II of Babylon. It is an important period of biblical history because both the captivity/exile and the return and restoration of the Jewish nation were fulfillments of Old Testament prophecies.

God used Babylon as His agent of judgment against Israel for their sins of idolatry and rebellion against Him. There were actually several different times during this period (607-586 B.C.) when the Jews were taken captive by Babylon. With each successive rebellion against Babylonian rule, Nebuchadnezzar would lead his armies against Judah until they laid siege to Jerusalem for over a year, killing many people and destroying the Jewish temple, taking captive many thousands of Jews, and leaving Jerusalem in ruins.

As prophesied in Scripture, the Jewish people would be allowed to return to Jerusalem after 70 years of exile. That prophecy was fulfilled in 537 B.C., and the Jews were allowed by King Cyrus of Persia to return to Israel and begin rebuilding the city and temple. The return under the direction of Ezra led to a revival among the Jewish people and the rebuilding of the temple.

Under the reign of King Nebuchadnezzar II, the Babylonian Empire spread throughout the Middle East, and around 607 B.C., King Jehoiakim of Judah was forced into submission, becoming a vassal to Nebuchadnezzar (2 Kings 24:1). It was during this time that Nebuchadnezzar took many of the finest and brightest young men from each city in Judah captive, including Daniel, Hananiah (Shadrach), Mishael (Meshach) and Azariah (Abednego). After three years of serving Nebuchadnezzar, Jehoiakim of Judah rebelled against Babylonian rule and once again turned to Egypt for support. After sending his army to deal with Judah’s revolt, Nebuchadnezzar himself left Babylon in 598 B.C. to deal with the problem. Arriving in Jerusalem around March of 597 B.C., Nebuchadnezzar laid siege to Jerusalem, taking control of the area, looting it, and taking captive with him Jehoiakim’s son, Jehoiachin, his family, and almost all of the population of Judah, leaving only the poorest people of the land (2 Kings 24:8-16).

At that time Nebuchadnezzar appointed King Zedekiah to rule as his representative over Judah, but after nine years and still not having learned their lesson, Zedekiah led Judah in rebellion against Babylon one final time (2 Kings 24–25). Influenced by false prophets and ignoring Jeremiah’s warnings, Zedekiah decided to join a coalition that was being formed by Edom, Moab, Ammon and Phoenicia in rebellion against Nebuchadnezzar (Jeremiah 27:1-3). This resulted in Nebuchadnezzar again laying siege to Jerusalem. Jerusalem fell in July 587 or 586 BC, and Zedekiah was taken captive to Babylon after seeing his sons killed before him and then having his eyes plucked out (2 Kings 25). At this time Jerusalem was laid to waste, the temple destroyed and all the houses burned. The majority of the Jewish people were taken captive, but, again, Nebuchadnezzar left a remnant of poor people to serve as farmers and vinedressers (2 Kings 25:12).

The books of 2 Chronicles and 2 Kings deal with much of the time leading up to the falls of both the Northern Kingdom and Judah. They also cover the destruction of Jerusalem by Nebuchadnezzar and the beginning of the Babylonian captivity. Jeremiah was one of the prophets during the time leading up to the fall of Jerusalem and the exile, and Ezekiel and Daniel were written while the Jews were in exile. Ezra deals with the return of the Jews as promised over 70 years before by God through the prophets Jeremiah and Isaiah. The book of Nehemiah also covers the return and rebuilding of Jerusalem after the exile was over.

The Babylonian captivity had one very significant impact on the nation of Israel when it returned to the land—it would never again be corrupted by the idolatry and false gods of the surrounding nations. A revival among Jews took place after the return of the Jews to Israel and the rebuilding of the temple. We see those accounts in Ezra and Nehemiah as the nation would once again return to the God who had delivered them from their enemies.

Just as God had promised through the prophet Jeremiah, God judged the Babylonians for their sins, and the Babylonian Empire fell to the armies of Persia in 539 B.C., once again proving God’s promises to be true.

The seventy-year period of the Babylonian captivity is an important part of Israel’s history, and Christians should be familiar with it. Like many other Old Testament events, this historical account demonstrates God’s faithfulness to His people, His judgment of sin, and the surety of His promises.

Promised messenger

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

Who is the promised messenger of Malachi 3:1?

Malachi 3:1 begins with the promise of a future messenger important in the plan of God: “‘See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,’ says the LORD Almighty.” This prophecy reveals a significant detail regarding the coming of the Messiah, namely, that His arrival in the temple would be preceded by another messenger sent by God.

The Hebrew phrase for “my messenger” is the same as the meaning of Malachi’s name (Malachi 1:1). Yet Malachi is predicting a future individual. Malachi 4:5 further identifies this special messenger as “Elijah the prophet.” The New Testament shows how this prediction is fulfilled. The Gospel of Mark begins by declaring John the Baptist as this messenger (Mark 1:2-4; cf. Isaiah 40:3-5; Luke 1:17; 7:27). In Matthew 11:13-14 Jesus states, “For all the Prophets and the Law prophesied until John, and if you are willing to accept it, he is Elijah who is to come.”

In Matthew 17, Jesus was transfigured on a mountaintop and met with Moses and Elijah. Peter, James, and John saw this event and asked Jesus about it afterwards. Jesus again noted that John the Baptist was the awaited Elijah, stating, “I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. . . . Then the disciples understood that he was speaking to them of John the Baptist” (verses 12-13). In announcing the birth of John to Zechariah, the angel Gabriel had said, “He will go on before the Lord, in the spirit and power of Elijah” (Luke 1:17). Thus, John’s association with Elijah was based on similar power and message; Malachi had predicted a metaphorical Elijah, not the literal one.

Malachi 3:1 is of great importance in understanding the nature of the Son of God. In the verse, Yahweh God is speaking, and He says that the messenger would prepare the way “before me.” So, it is the LORD God Himself who was coming. Then, God says it is “the Lord” who will come, “the messenger of the covenant.” So, Yahweh is equated with the Lord who was to come, and as we know, the prophecy was fulfilled by Jesus. Therefore, “Yahweh” and “the Lord” are equated with Jesus. It is one of many occasions Jesus is called “God” (Matthew 18:20; 28:20; John 1:1; 8:58; 17:5).

John the Baptist is the only person who fits the description of the promised messenger. John fulfilled his role through his preaching the need for repentance (Matthew 3:2), his prediction of the soon-coming Messiah (Acts 19:4), and his baptisms (John 1:31). John also baptized Jesus, at which event both the Father and the Holy Spirit gave evidence that Jesus was indeed the Christ (Matthew 3:16-17). As God’s messenger sent to prepare the way for the Lord, John was faithful to his calling and became one of the greatest prophets (Luke 7:28).

Return to Me and I will return to you

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

What does God mean when He says, “Return to Me, and I will return to you” (Malachi 3:7)?

Israel had a long history of wandering far from God and disobeying His holy laws. Time and time again, God, in His infinite love and never-ending mercy (Lamentations 3:22), called His people to repent and come back to Him: “‘Ever since the time of your ancestors you have turned away from my decrees and have not kept them. Return to me, and I will return to you,’ says the LORD Almighty” (Malachi 3:7).

When God says, “Return to Me,” the Hebrew verb translated “return” expresses the idea of turning back or coming to a place, condition, or activity that one has experienced before. God wants His people who are far away in spiritual rebellion to repent of their sins and come back to a place of wholehearted obedience and devotion to the Lord. It’s a theme found several times in Scripture; in Zechariah 1:3, the Lord lovingly pleads, “Return to me, and I will return to you” (NLT).

However, when God says, “I will return to you,” He is not implying that He needs to repent from sin. Instead, the Lord Almighty is promising to come again as He had in the past and bring His people His unique presence and abundant blessings. Their wholehearted repentance would bring about such divine blessing that any doubt of God’s love and compassion would be removed.

Jeremiah 24:7 explains, “I will give them hearts that recognize me as the LORD. They will be my people, and I will be their God, for they will return to me wholeheartedly” (NLT). Nehemiah 1:9 further clarifies, “But if you return to me and obey my commands and live by them, then even if you are exiled to the ends of the earth, I will bring you back to the place I have chosen for my name to be honored” (NLT).

The entire book of Malachi points the way back to the Lord, explaining to the people how to get right with God. They were to begin through obedience to God’s Word and being faithful in their giving to the Lord (Malachi 3:8–12).

It is impossible to follow God and stay close to Him without faithful obedience to His Word (John 14:21). Throughout Scripture, God’s people are told to “be careful to do what the LORD your God has commanded you; do not turn aside to the right or to the left” (Deuteronomy 5:32; see also Joshua 1:7; 23:6). But if we do happen to stumble or turn aside, we can be certain that God’s heart cry to us will be, “Return to Me, and I will return to you.”

Our heavenly Father cares deeply for us despite our tendency to wander into sinful disobedience (Jeremiah 31:3). He draws us back with enduring kindness, commanding, “Return to Me.” We can do this through humble confession and prayer: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chronicles 7:14, NLT; see also 1 John 1:9).

“Return to Me, and I will return to you” aligns with Christ’s instruction to “remain in me, and I will remain in you” (John 15:4, NLT). How much better it is for us if we never leave Him in the first place!

Jesus also said, “All who love me will do what I say. My Father will love them, and we will come and make our home with each of them” (John 14:23, NLT). In the person of the Holy Spirit, God takes up active residence in our lives at all times (1 Corinthians 3:16; Ephesians 2:22).

Mark Cain

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

What was the mark that God put on Cain (Genesis 4:15)?

After Cain killed his brother Abel, God declared to Cain, “Now you are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth” (Genesis 4:11-12). In response, Cain lamented, “My punishment is more than I can bear. Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me” (Genesis 4:13-14). God responded, “Not so; if anyone kills Cain, he will suffer vengeance seven times over.” Then the Lord put a mark on Cain so that no one who found him would kill him” (Genesis 4:15-16).

The nature of the mark on Cain has been the subject of much debate and speculation. The Hebrew word translated “mark” is ‘owth and refers to a “mark, sign, or token.” Elsewhere in the Hebrew Scriptures, ‘owth is used 79 times and is most frequently translated as “sign.” So, the Hebrew word does not identify the exact nature of the mark God put on Cain. Whatever it was, it was a sign/indicator that Cain was not to be killed. Some propose that the mark was a scar, or some kind of tattoo. Whatever the case, the precise nature of the mark is not the focus of the passage. The focus is that God would not allow people to exact vengeance against Cain. Whatever the mark on Cain was, it served this purpose.

In the past, many believed the mark on Cain to be dark skin—that God changed the color of Cain’s skin to black in order to identify him. Since Cain also received a curse, the belief that the mark was black skin caused many to believe that people of dark skin were cursed. Many used the “mark of Cain” teaching as a justification for the African slave trade and discrimination against people with black/dark skin. This interpretation of the mark of Cain is completely unbiblical. Nowhere in the Hebrew Scriptures is ‘owth used to refer to skin color. The curse on Cain in Genesis chapter 4 was on Cain himself. Nothing is said of Cain’s curse being passed on to his descendants. There is absolutely no biblical basis to claim that Cain’s descendants had dark skin. Further, unless one of Noah’s sons’ wives was a descendant of Cain (possible but unlikely), Cain’s line was terminated by the Flood.

What was the mark that God put on Cain? The Bible does not say. The meaning of the mark, that Cain was not to be killed, was more important than the nature of the mark itself. Whatever the mark was, it had no connection to skin color or a generational curse on the descendants of Cain. To use the mark on Cain as an excuse for racism or discrimination is absolutely unbiblical.

Book of remembrance

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

What is the book of remembrance (Malachi 3:16)?

Malachi 3:16–18 says, “Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name. ‘They will be Mine,’ says the LORD of hosts, ‘on the day that I prepare My own possession, and I will spare them as a man spares his own son who serves him. So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.’”

The book of Malachi is a detailed account from the Lord to Israel about their disobedience. His charges against them includes offering defective sacrifices (1:8), teaching error (2:8), being unfaithful to their wives (2:13–14), and complaining that it was futile to serve the Lord (3:13–14). God pronounces strict judgments upon those guilty of such offenses (Malachi 2:2, 9). He then makes it clear that He hears and knows the intent of every heart and desires to honor those who honor Him. He knows those who refuse to murmur against Him (Numbers 14:27, 36; Deuteronomy 1:27; Psalm 106:25).

Several places in Scripture refer to God’s “book” (Exodus 32:32; Psalm 56:8; 69:28; Daniel 7:10; 12:1; Revelation 13:8; 20:15). In His infinite knowledge, God does not need a written record in order to keep track of human deeds. However, when He speaks to us, He often uses metaphor or parable to help us understand (Mark 4:33). As Malachi presented God’s words to the people, they would have understood what a book of remembrance represented. The kings of Persia kept such books, records of those who had rendered service to the king, that those servants might be rewarded. The book of Esther contains a good example of this (Esther 6:1–3).

It is also important to note that the reward was often delayed. That’s why books were needed, so that no worthy deed for the king went unrewarded. In Malachi 3:17 the Lord says, “‘On the day when I act . . . .” He is indicating that faithful service may go on for years with no apparent reward, but He is taking note. There is coming a day when He will act. One reason the Israelites had grown lax in their obedience and were becoming jealous of evildoers was that they thought the Lord did not see or care (Malachi 3:14–15; cf. Psalm 94:7; Ezekiel 8:12).

However, Scripture is clear that loyalty to God does not go unnoticed or unrewarded. Jesus spoke of this many times (Matthew 10:42; Mark 9:41; Luke 6:23; Revelation 22:12). He spoke of storing up treasure in heaven, as though making deposits into a bank account (Matthew 6:20). The implication is that what is done on earth is forever recorded in heaven (2 Corinthians 5:10). The book of remembrance is simply a concept God used to encourage His faithful ones that their love and service for Him was appreciated. It is His promise that, when His judgment comes against those who reject Him, He knows His own and will preserve them. The account of righteous Noah is a good illustration of God preserving those who honor Him (Genesis 6:9).

Jesus encouraged His followers to “rejoice that your names are written in heaven” (Luke 10:20). Even as He said it, Jesus knew that their faithfulness to Him would result in earthy trouble, heartache, and even death (Matthew 24:9; Acts 9:16; 12:2). But knowing that their names were written in God’s book helped the disciples persevere to the end (Matthew 10:22; Mark 13:13). Galatians 6:9 continues the theme of future reward: “Let us not grow weary of doing good, for in due season we will reap, if we do not give up.” Those who continue to honor the Lord when many around them fall away can rest in the confidence that their names are written in God’s book of remembrance.

Everlasting Father

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

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

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

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).

God will strengthen you

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

What does it mean that God will strengthen you (Isaiah 41:10)?

In Isaiah 41:1–12, we find a quick summary of God’s redemption plan for the exiled remnant of Israel, a plan that is further developed in later chapters. With words of comfort and assurance, God promises to bring His chosen “offspring of Abraham” back to their homeland: “I have chosen you and have not rejected you. So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand” (Isaiah 41:9–10).

Motivated by an enduring love for His people, God encourages Israel to trust Him for the future. Despite their past rebellion, Israel was not abandoned by the Lord. Throughout every twist and turn of Israel’s long history—from slavery in Egypt, wandering in the desert, conquering in Canaan, to captivity in Babylon—God wanted His people to understand that He had always been and was still “with you.” He was still “your God” who “will strengthen you and help you.”

God’s promise, “I will strengthen you,” is packed with more meaning than meets the eye. In the original Hebrew, the verb translated “to strengthen” entails making someone stronger and stronger; it means “to grow and develop; to prevail; to have or show courage; to seize, grasp, and keep hold of.” God was aware of His people’s weaknesses; He used everything in their personal experience and journey of faith to develop strength and courage in them. The Lord was with them; He had seized hold of them and would never let them go.

Scripture pictures God’s strengthening presence as a strong, piloting hand: “If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast” (Psalm 139:8–10; see also Psalm 63:8; 73:23). God’s “right hand” symbolizes His power and strength.

The Lord’s presence with us, along with our trust in Him, brings strength: “He gives power to the weak and strength to the powerless. Even youths will become weak and tired, and young men will fall in exhaustion. But those who trust in the Lord will find new strength. They will soar high on wings like eagles. They will run and not grow weary. They will walk and not faint” (Isaiah 40:29–31, NLT). Because of his close relationship with the Lord, the psalmist Asaph could say, “My health may fail, and my spirit may grow weak, but God remains the strength of my heart; he is mine forever” (Psalm 73:26, NLT).

That same awe-inspiring power God demonstrated throughout Israel’s history is still available to us today through a relationship with Jesus Christ (Philippians 4:13). If we are born of God’s Spirit, Jesus is our source of strength to overcome the trials and temptations of this life (John 16:33; 1 John 5:4). Through Him, we are “more than conquerors” (Romans 8:37). When we are weak, He is strong in us (2 Corinthians 12:9–10).

The apostle Paul testified that it was God’s strength alone that enabled him to preach the gospel: “But the Lord stood at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion’s mouth. The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom” (2 Timothy 4:17–18; see also 1 Timothy 1:12). Paul trusted God—who stood at his side—to give him strength and deliver him safely through every hostile experience until he reached his heavenly home.

As God used Israel’s personal experiences of hardship and adversity to strengthen them, He uses our suffering today. Peter wrote, “In his kindness God called you to share in his eternal glory by means of Christ Jesus. So after you have suffered a little while, he will restore, support, and strengthen you, and he will place you on a firm foundation” (1 Peter 5:10, NLT). James also taught that our suffering produces character and strength (James 1:3–4).

Some days, believers may feel like Israel did in captivity: abandoned, rejected, disheartened, alone, and afraid. If you need God’s strength today, remember His comforting assurance: “Do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.”

Every knee will bow

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

The phrase “every knee shall bow” comes from the Old Testament book of Isaiah. In the last half of the book (chapters 40—66), God prophesies through Isaiah the coming comfort to His people, Israel, who are in exile in Babylon for their covenant unfaithfulness. The phrase in question is found in Isaiah 45:23, which reads, “By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: To me every knee shall bow, every tongue shall swear allegiance.” The main thrust of the overall passage is that God is the only one who can save His people, as opposed to the idols that are worshiped by the nations. God is God and there is no other (Isaiah 45:5–6, 18, 22). Those who turn from their idols will be saved. Those who do not will be ashamed. The bottom line is that, before God, every knee shall bow and every tongue swear allegiance to God. The apostle Paul quotes this passage twice in his writings, once in Romans 14:11 and again in Philippians 2:10–11. In the Romans context, Paul is writing about Christian liberty. The Christian is not to pass judgment on his brother or sister in Christ over non-essential issues—the examples given in the text are dietary habits and religious days of observance. In these things to which the Lord gave no specific command, we should not stand in judgment of our brothers or sisters in Christ. The other quote, Philippians 2:10–11, comes in that wonderful Christological passage, the overall context of which is the call to Christian humility and how we should not consider ourselves better than others. Rather, we should look out for the interests of others above our own. In vv. 5–11, Paul uses Christ as the ultimate example of humility that we should follow. It was Christ who, being in the very form of God, emptied Himself and took on the form of a servant. In doing so, He became obedient to God to the point of death. This He did for the sake of His people. It is important to note the overarching theme of this passage—the humiliation and exaltation of Christ. Christ first humbles Himself and then submits Himself in complete obedience to the Father. Afterwards, the Father highly exalts Him above all things. Paul cites Isaiah 45:23 to say that at the feet of Jesus every knee will bow and every tongue confess that Jesus is the Lord to the glory of God the Father. In both of Paul’s citations of Isaiah 45:23, he is echoing the truth that there will come a time when “every knee shall bow and every tongue confess” to the glory of God. In the Philippians citation, Paul is declaring the divinity of Jesus when he says that every knee will bow and every tongue will confess Him as Lord. This is a clear indication of what will occur at the Second Coming of Christ. During the first advent, Christ came in humiliation and died a humiliating death on the cross for the sins of the world. In His second advent, Christ will come with power as the Conquering King. When that happens, it will be as our Lord Himself predicted in the Olivet Discourse (Matthew 25:31–46) and as the vision the apostle John received in Revelation 20:11–15. When the King of kings and the Lord of lords returns to this earth, then will come true what the prophet Isaiah foretold all those years ago: “Every knee shall bow and every tongue shall swear allegiance.” The lesson for those living in the “here and now” is that we must heed the warning of the writer of Hebrews who said: “So, as the Holy Spirit says: ‘Today, if you hear his voice, do not harden your hearts as you did in the rebellion, during the time of testing in the desert, where your fathers tested and tried me and for forty years saw what I did. That is why I was angry with that generation, and I said, “Their hearts are always going astray, and they have not known my ways.” So I declared on oath in my anger, “They shall never enter my rest”’” (Hebrews 3:7–11, citing Psalm 95:7–11). If we have heard and responded to the gospel, then we must live each day in light of its truth, shining the light of Christ into a dark world. Those who have not responded to the gospel are exhorted to respond today and not harden the heart. It is appointed for each of us to die once and then to face the judgment (Hebrews 9:27). Every knee will bow and every tongue will confess that Jesus Christ is Lord to the glory of God the Father. Those who have responded to the gospel with faith and repentance will do so gladly and willingly. Those who have hardened their hearts to the call of the gospel will do so with great fear and trembling.

Redemption price

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

Why was the redemption price for men and women different in Leviticus 27:3–8?

In Leviticus 27, God gave instructions regarding vows made on behalf of various people in dedication to the Lord. When a vow was made, a “redemption price” was paid—and the amount of the offering varied based on the age and gender of the person being dedicated. The redemption price for men and women was different, as shown in the following list:

Males 60 and over: 15 shekels
Females 60 and over: 10 shekels
Males ages 20–60: 50 shekels
Females ages 20–60: 30 shekels
Males ages 5–20: 20 shekels
Females ages 5–20: 10 shekels
Males ages 0–5: 5 shekels
Females ages 0–5: 3 shekels

A shekel is believed to be the value of a worker for an entire month, so even one shekel was a large amount for the average person. For those too poor to pay the set redemption price, the priest would determine an appropriate amount (Leviticus 27:8).

Males were more expensive to dedicate than females, and males 20–60 years of age required the highest redemption price. The difference in redemption price appears to be based on a person’s ability to work in an agricultural society and on how many years that person could work. A man aged 20–60 was seen as a worker who could perform the best labor, therefore resulting in the highest redemption price. Those over 60 and under 20 could do some work, but not as much, traditionally. Those 5 years old and under required the lowest price, as they would have been unable to work much or at all.

It is important to note that the Bible begins with the creation of male and female in the image of God. Genesis 1:27 states, “God created mankind in his own image, in the image of God he created them; male and female he created them.” The law of Leviticus 27 recognized that the burden of manual labor fell primarily on the male—and only during the years of his strength. The redemption price had nothing to do with the inherent worth of men and women; it had everything to do with the practicality of production in an agrarian society.