Scientists have estimated that the number of stars in the observable universe is 7 x 1022, which is “7” followed by 22 zeros! This is similar to their estimate of the number grains of sand on planet earth of 7 x 1021, which is “7” followed by 21 zeros. These are big numbers!
Many years ago (about 2,100BC), God promised Abraham: “I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore” (Gen. 22:17). He was given this promise (“I will make your offspring like the dust of the earth”) before he had any children (Gen. 13:16; 15:5) and it was repeated (Gen. 28:14). Isaac and Jacob were given similar promises and Moses recorded them (Gen. 26:4; 32:12; Ex. 32:13). And its fulfilment was confirmed by the writer of Hebrews: “And so from this one man, and he as good as dead (he was childless at 99 years of age), came descendants as numerous as the stars in the sky and as countless as the sand on the seashore” (Heb. 11:12).
The Bible says that the Israelite population grew rapidly in Egypt (Ex. 1:7-12). Moses wrote that the promise was fulfilled when they were about to enter Canaan (Dt. 1:10; 10:22; 28:62). “The Lord your God has increased your numbers so that today you are as numerous as the stars in the sky” (Dt. 1:10). As there were about 600,000 men in the exodus, their population would have been at least 2 million (Ex. 12:37; 38:26). This shows that God keeps His promises.
The statement, “as numerous as the stars in the sky and as the sand on the seashore” was probably a metaphor or simile for a very large number. Apparently about 1,000 stars could be seen in the night sky in ancient times. But from the light in the night sky it is clear that there were more stars than this. The Bible says that although we can’t count all the stars, God can (Gen. 15:5; Ps. 147:4). Likewise for the grains of sand on the sea shore and the dust of the earth. In the ancient world these were symbols and illustrations of very big numbers. And modern science has verified that these are indeed very big numbers. In Abraham’s case they were symbols and illustrations of a large number of descendants.
We have seen that although the promise wasn’t fulfilled in Abraham’s lifetime, it was fulfilled at a later date. Likewise God has given Christians promises that He will fulfill after our lifetime. For example, “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in His sufferings in order that we may also share in His glory. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Rom. 8:17-18). Also, “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Cor. 4:17). This means that although we suffer in life, we are promised a glorious inheritance. Something fantastic is coming. There is a contrast between present suffering and future glory. The glory outweighs the suffering and it’s eternal instead of temporary. Like Abraham, we don’t see any evidence of this future glory now, but it’s assured.
Focusing on this promise helps us get through suffering and difficult times without giving up in despair. Then we can live in a way that glorifies God.
We have seen that God keeps His promises. Because He kept His promise to Abraham, Isaac and Jacob, He will also keep this promise to His followers today.
Written, August 2015
I have received the following comment about a post on polygamy.
Sorry, but what I come to notice is that some people are using the New Testament to then try to interpret the Old Testament. Just like the author of this post is doing. By using Jesus and Paul interpretation of the Old Testament (Gen. 2:24-25) to say this means marriage is only between one men and one woman. If you see, in the Old Testament GOD never condemned polygamy for his people. It will be really hard for me to believe that GOD has clearly spoken and given rules about certain things like owning a Hebrew Slave, yet when it comes to polygamy he decides is best to put it a non-clear way.
1-“The first mention of polygamy in the Bible involves Lamech who claimed to avenge himself eleven times more often than Cain (Gen. 4:19, 24)”. -this point is moot, the text has to do with the killing, the fact that he had two wife makes no sense. If you find a person in the bible that was evil but only had one wife you will not say monogamy is bad.
2- “In fact, God had commanded that the king “must not take many wives, or his heart will be led astray” (Dt. 17:17)” – I love this because if you actually read the TEXT in CONTENT, well actually just read starting from verse 14, see that GOD is talking about the rules that the KING OF ISRAEL has to follow. He never ever say, everyone or my people. He is specially talking about the KING OF ISRAEL.
3- “The most extreme example of polygamy in the Bible is king Solomon who “had seven hundred wives of royal birth and three hundred concubines, and his wives led him astray” (1 Ki. 11:3). His wives turned him to idolatry.” – Again here, the passage clearly never say don’t have many wife’s because I say it should be only one men and one woman. It clearly teaches the wrong thing here is that the wife’s made him believe in ANOTHER GOD.
This post is based on a survey of the instances of polygamy in the Old Testament (OT). I have been careful to identify instances of a man having more than one wife (or concubines) at the same time (concurrently). In those days woman sometimes died as a result of childbirth or for other reasons. In such cases the man usually remarried and could be said to have had children with two wives. Such serial marriages are not polygamy.
We will see that because polygamy wasn’t God’s idea, it wasn’t the original form of marriage, and it wasn’t the ideal marriage assumed by the OT commands and it wasn’t the model for God’s relationship with the nation of Israel.
In this post we look at whether the instances of polygamy (including bigamy) in the OT are a command, a model to follow or merely a report of events. Monogamy will be considered in the same way so the two can be compared.
Is polygamy a command, a model or a report?
Some think that Exodus 21: 7-11 regulates polygamy involving a female Hebrew slave. However the translation of “ownah” (Strong’s 5772, feminine noun) as “marital rights” in verse10 is uncertain as this is its only occurrence in Scripture (NET Bible). Also, it has been suggested that it could mean accommodation or ointments. The main point is that the displaced woman was to be cared for and not disadvantaged. Therefore, this verse doesn’t definitely relate to polygamy.
Hebrew law maintained the rights of the firstborn in a polygamous marriage (Dt. 21:15-17). Does this mean that God approved polygamy? Not necessarily, but He recognized that it did occur as this passage begins “If a man has two wives …”. It seems that God allowed polygamy because otherwise a man who had multiple wives would need to divorce all except one and those who were divorced would be destitute because they would be unable to remarry.
Under Hebrew law, levirate marriage obligated a man whose brother has died and left a widow without heir to marry her (Dt. 25:5-10). The son of this union “shall carry on the name of the dead brother”. This special case preserved the family name and protected the family property and the widow’s welfare in societies where women can’t own property and there is no social welfare. If the man was already married, this would mean that he had two wives. This seems to be the only OT command that is potentially related to polygamy. The best Scriptural examples of levirate marriage are Tamar (Gen. 38:1-30) and Ruth (Ruth 3:1 – 4:17), but they don’t involve polygamy.
Nathan the prophet said that God gave David Saul’s wives (2 Sam. 12:8). Does this mean that God commanded David to be polygamous? When we look at the context of this verse, it is part of the interpretation of the parable in v.1-4. The main message is that God has placed David as king of Israel in place of Saul. David has replaced Saul. So God had given David, as king of Israel, everything that was Saul’s. This included wealth and power and caring for Saul’s wives. If God had given him all this, how despicable of David to take another man’s wife. The Hebrew word translated “into your arms” (Strongs #2436) in v.8 is used in v.3 to describe how a poor man cared for a lamb like it was his daughter. Saul’s wives were given to David to care for like “all Israel and Judah” were given to him. But how could Saul’s wives trust him after how he had treated Uriah and Bathsheba? By the way, there is no conclusive evidence that he married any of them. So, this verse isn’t related to polygamy.
It is interesting to note that Jehoiada (a good High Priest) chose two wives for King Joash (2 Chron. 24:3). Joash was a godly king until the death of Joash, but he didn’t finish well. Was this a model of bigamy to follow for the kings of Judah?
Besides this, I am not aware of any example of polygamy in the OT that has God’s approval.
In the following cases polygamy is reported as a historical event without being endorsed or criticised: Lamech (Gen. 4:19, 23), Nahor (Gen. 22:20-24), Abraham (Gen. 25:6; 1 Chron. 1:32), Esau (Gen. 26:34; 28:6-9), Jacob (Gen. 29:16-30), Eliphaz (Gen. 36:12, Caleb (1 Chron. 2:18-19, 46, 48 ), Manasseh (1 Chron. 7:14), Gideon (Jud. 8:30-31), and Elkanah (1 Sam. 1:1-2). Also, some other men who are said to have large numbers of children may have had more than one wife at once. But there are no reported incidences of polygamy among the Jews after the Babylonian exile in the 6th century BC.
Polygamy is also reported amongst the following kings of Israel without being endorsed or criticised: Saul (2 Sam. 3:7), David (2 Sam. 5:13), Solomon (1 Ki. 11:1-8), Rehoboam (2 Chron. 11:18-21), Ahab (1 Ki. 20:3), Jehoiachin (2 Ki. 24:15), Jehoram (2 Chron. 21:14, 17), Abijah (2 Chron. 13:21), and Joash (2 Chron. 24:3). These kings disobeyed the command not to have many wives (Dt. 17:17). Solomon was the worst offender with 700 wives and 300 concubines!
At that time kings used marriages to establish political alliances with other nations. For example, King Belshazzar (of Babylonia) had many wives and concubines and king Xerxes of Persia had a harem (Dan. 5:2; Est. 1:9; 2:14).
So polygamy occurred in Old Testament times and it is reported amongst God’s people the Israelites, but it wasn’t approved or commanded by God. The only instance that could be a model for the kings of Judah to follow is the bigamy of king Joash.
How does this compare with what the Old Testament says about monogamy?
Is monogamy a command, a model or a report?
The 10th commandment given to the Israelites includes, “You shall not covet your neighbour’s wife” (Ex. 20:17; Dt. 5:21NIV). The singular word “wife” assumes the ideal that each husband has only one wife.
Similarly God’s commands given to the Jews about 1,000 years later include,
“…the LORD is the witness between you and the wife of your youth. You have been unfaithful to her, though she is your partner, the wife (singular) of your marriage covenant.” (Mal. 2:14)
“… do not be unfaithful to the wife (singular) of your youth” (Mal. 2:15b).
The singular word “wife” assumes the ideal that each husband has only one wife.
Hebrew law always assumes the ideal where a husband had one wife and not more than one. For example:
“Do not have sexual relations with your father’s wife” (Lev. 18:8; 20:11; Dt. 22:30; 27:20).
“Do not dishonor your father’s brother by approaching his wife to have sexual relations” Lev. 18:14; 20:20)
“Do not have sexual relations with your daughter-in-law. She is your son’s wife” (Lev. 18:15).
“Do not have sexual relations with your brother’s wife” (Lev. 18:16; 20:21).
“Do not take your wife’s sister as a rival wife and have sexual relations with her while your wife is living” (Lev.18:18).
“Do not have sexual relations with your neighbor’s wife” (Lev. 18:20; 20:10).
“These are the regulations the Lord gave Moses concerning relationships between a man and his wife” (Num. 30:16).
“If a man is found sleeping with another man’s wife” (Dt. 22:22).
“If two men are fighting and the wife of one of them comes to rescue her husband from his assailant” (Dt. 25:11).
Also, the test for an unfaithful wife assumes the ideal of monogamy (Num. 5:11-31).
In all these instances it is assumed that a husband had one wife at any given time and not more than one.
The commands for the kings of Israel included not having many wives:
“The king, moreover, must not acquire great numbers of horses for himself … He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold” (Dt. 17:16-7).
Here God places limits on the wealth and wives of future kings of Israel. The Hebrew verb translated “many” (Strongs #7235) means multiply. This doesn’t seem to be a command for monogamy because in the previous verse the same word is applied to horses, which were used in warfare. As they wouldn’t be restricted to one horse, then they weren’t necessarily restricted to one wife. So this passage can’t be used to support monogamy for these kings.
After God created Adam He said, “It is not good for the man to be alone. I will make a helper suitable for him” (Gen. 2:18). Note that the helper, which became Adam’s wife is singular, not plural.
After God created Eve (the first woman) from Adam’s rib, the Bible says “That is why a man leaves his father and mother and is united to his wife, and they become one flesh” (Gen. 2:24). Because it says “that is why”, Adam and Eve are a model of marriage for humanity (when husband and wife leave their parents and live together). Because it says “his wife” and not “his wives”, this marriage is monogamous, with one man married to one woman and not many women. It is interesting to note that the second “start” to the human population (after the Genesis flood) began with four monogamous couples (Noah and his wife, Shem and his wife, Ham and his wife, Japheth and his wife). Also, Isaac, Joseph and Moses were monogamous.
One of the blessings of a godly man is “Your wife (singular) will be like a fruitful vine within your house” (Ps. 128:3). King Solomon advised “Enjoy life with your wife (singular)” (Eccl. 9:9). Also, a godly man “does not defile his neighbor’s wife (singular)” (Ezek. 18:6, 15).
Others who had one wife were Cain, Lot, servants (Ex. 21:3-5), Amram ( Num. 36:59), Lappidoth (Jud. 4:4), Heber (Jud. 4:17), Gilead (Jud. 11:2), Samson, Elimelek (Ruth 1:2), Phinehas (1 Sam. 4:19), Nabal (1 Sam. 25:3), David’s 600 men (1 Sam. 30:22), Uriah (2 Sam. 11:3), Bahurim (2 Sam. 17:18-19), a prophet (2 Ki. 4:1), Naaman (2 Ki. 5:2), Shallum (2 Ki. 22:14), Hezron (1 Chron. 2:24), Abishur ( 1 Chron. 2:29), Ephraim (1 Chron. 7:23), Jeiel (1 Chron. 8:29), Jehoiada (2 Chron. 22:11), Haman (Est. 5:10), Job (Job 2:9), Ezekiel (Ezek. 24:18). Kings have been omitted from this list because of the greater likelihood of them having more than one wife and of having concubines. For example, although Jezebel is said to be the wife of king Ahab, he also had other wives (1 Ki. 20:3; 21:5-7).
When the men of Benjamin who survived war with the rest of Israel were provided with wives, it was one wife for each man (Jud. 21:20-23).
So monogamy was the original form of human marriage (it was God’s idea) and it is assumed to be the ideal marriage in the commands of the Old Testament. Clearly monogamy was approved by God and was more prevalent in OT times than polygamy.
Marriage as a symbol
It is interesting to note that the OT prophets often illustrated God as the husband of Israel (Is. 54:5-8; 62:5 Jer. 2:2; 3:14; Ezek. 16:32; Hos. 2:16, 19-20; 3:1). In this figure of speech, the nation of Israel is God’s wife. It only makes sense with monogamy and not with polygamy – God only had one bride and wife in the OT and that was the nation of Israel. God didn’t have multiple brides and wives in the OT.
Because of her idolatry (following other God’s), Israel is accused of spiritual adultery (Jer. 3:1, 20; 13:27; Ezek. 23:37; Hos. 1:2; 4:13-14; 5:4; 9:1). Israel had broken the covenant between them (it was like a marriage covenant). This is illustrated by Hosea who married Gomer in a monogamous relationship (Hosea only had one wife). But Gomer was unfaithful in committing adultery – “like an adulterous wife this land (the northern kingdom of Israel) is guilty of unfaithfulness to the Lord” (Hos. 1:2). Afterwards Hosea took her back. He was to “love her as the Lord loves the Israelites” (Hos. 3:1). Then he told her “You are to live with me many days; you must not be a prostitute or be intimate with any (other) man, and I will behave the same way toward you” (Hos. 3:3). This is a monogamous marriage, not a polygamous one.
So the model for God’s relationship with the nation of Israel was a monogamous marriage and not a polygamous one.
Polygamy and monogamy compared
We have seen that monogamy was approved and commanded by God, but polygamy wasn’t. Monogamy was God’s idea. But God protected the rights of children in a polygamous marriage and protected women without an heir. Also the commands given in the OT assume monogamous marriages, and not polygamous ones.
The first marriage was between Adam and Eve, so it was monogamous. Also the marriages of those saved in the Genesis flood to repopulate the earth were monogamous. So marriage was monogamous at the beginning of time and not polygamous. The godly example and model for marriage in the OT was monogamy. Although some godly men were polygamous, they aren’t commended for their polygamy. Instead the Bible records the troubles that this caused (see the lives of David’s and Solomon’s children). The only model to follow that advocates polygamy, may be that the bigamy of king Josiah was a model for the kings of Judah.
Both monogamy and polygamy are reported in the OT without being endorsed or criticised. These are historical reports of events that don’t indicate God’s viewpoint on the subject of marriage.
Because monogamy was God’s idea, it was the original form of marriage, and it was the ideal marriage assumed by the OT commands and it was the model for God’s relationship with the nation of Israel.
Because polygamy wasn’t God’s idea, it wasn’t the original form of marriage, and it wasn’t the ideal marriage assumed by the OT commands and it wasn’t the model for God’s relationship with the nation of Israel.
Written, August 2015
God’s message for Jews in captivity
In World War 2, 22,000 Australian servicemen were taken captive as prisoners of war (POW) by the Japanese. They went through brutal and horrific experiences, including beatings, starvation, transportation on cramped ships, and long jungle marches in south-east Asia. Many worked on the Burma-Thailand railway. 8,000 (36%) of them died in captivity.
In this post on Isaiah 40 we see that Isaiah told the Jews that their descendants would be POWs. These captives would be discouraged and weary. But if they trusted in God and longed for the fulfilment of His promises, He would give them confidence, comfort and strength.
Isaiah prophesied for 60 years from 740BC to 680BC. During this period Judah was threatened by the Assyrians. In 722BC Assyria conquered the northern kingdom (Israel) and they were taken into captivity. So the southern kingdom of Judah feared the Assyrians.
The book of Isaiah was written to the people of Judah in about 700BC. The oldest copy of Isaiah is one of the Dead Sea Scrolls dated about 200BC. Isaiah has two main sections. Chapters 1-39 describe the Assyrian threat, which was God’s judgement for their idolatry. Chapters 40-55 describe how in 100 years time they will be defeated by the Babylonians and taken captive as prisoners for 70 years and then delivered and restored as a nation.
In chapters 36-37, we read that God saves Jerusalem from the Assyrian army. In chapter 39, King Hezekiah recovers from a serious illness and representatives of the king of Babylon come with a gift. Hezekiah shows them all the wealth of his kingdom. Then Isaiah predicts that this wealth and some of the people will be captured and taken to Babylon. This happened about 100 years later.
In Isaiah 41, Isaiah ridicules the Babylonian idols that the captives were tempted to follow and he predicts that God will raise up Cyrus, king of Persia who will allow the captives to return to Judea. This happened 170 years after the prediction was made. So chapter 40 is framed before and after by accounts of the Jewish captivity in Babylon. It is addressed to those in exile. As a promise of deliverance from captivity, it aims to encourage and strengthen them when they are discouraged, tired and weak.
Note that Isaiah 40 has a poetic structure and that prophecies like this can have multiple fulfilments. We will look at what it meant to those in captivity and how it can apply to us today.
God’s promise (v.1-11)
In this section God promises to deliver His people from captivity. Verse 2 mentions the Jews “hard service has been completed” and their “sin has been paid for”. This refers to their slavery in Babylon. They would have been discouraged and weary because the exile lasted for 70 years. But now they had been fully punished for their sins (received double). They needed comfort and encouragement and that is the theme of this chapter (v.1). “Comfort, comfort” means great comfort. The message of deliverance would give them encouragement, comfort and hope.
In verses 3-5 they are told to “prepare the way for the Lord” by building a highway in the desert so “the glory of the Lord will be revealed” in their deliverance from exile in Babylon. This highway is a figure of speech for repentance and dealing with the sinful things in life that needed to be straightened out. The promise is that the Lord is returning to Jerusalem when the Jews return to Judea. Nations will be amazed when this happens and realize that the Jews have a great God. It’s unusual for a conquered nation to be resurrected like that.
Then there is a contrast between the temporary and the permanent (v.6-8). It says people are like grass and flowers. They wither and fall, but God’s word endures forever. When it was written they were afraid of the Assyrians. But the Assyrian threat will pass. When they were in exile they were ruled by the Babylonians. But the Babylonian rule will pass. This is repeated in v.23-24, where he says that rulers of this world are temporary and will soon vanish. For them it meant that the power of Assyria and Babylonia would soon vanish. On the other hand, God’s word is permanent (Mt. 24:35). Also, because humans fail, their only hope comes from the eternal word of God.
Next they hear the good news of deliverance from Babylon (v.9-11). It’s like another exodus. This is a prediction of what was to happen about 170 years later. God “comes with power” in the form of the Persians who conquer the Babylonians (v.10). The reward of those who were faithful to the Lord is that they could return to their homeland. God is a ruler that cares for them like a shepherd cares for his sheep.
“He gathers the lambs in His arms
and carries them close to His heart;
He gently leads those that have young” (v.11)
So even though God’s people are in a bad place in captivity in a foreign land, God promises to care for them and bring them safely back to their homeland. That’s the comfort and encouragement mentioned in v.1. This Hebrew word (Strongs #5162) is used elsewhere in Isaiah to describe their deliverance from exile (Is. 49:13; 51:12; 52:9).
In June 2014 the Al Jazeera journalist Peter Greste was sentenced to seven years in prison on charges of aiding the Muslim Brotherhood and spreading false news that defamed Egypt. Two other journalists were also imprisoned. They were framed as terrorists and spies. But all denied the charges against them and said their trial was a sham and that they were simply reporting the news. When they were about to begin a hunger strike, there was great joy in February 2015 when Peter was released after spending 400 days in an Egyptian jail. Deliverance is good news!
The Bible says that the glory of the Lord (v.5) is also revealed at Christ’s first and second advent (Lk. 2:9; Rev. 1:7). John the Baptist applied v.3 (“prepare the way for the Lord”) to himself when he told the people to prepare for the Messiah by repenting of their sins (Mt. 3:1-8; Mk. 1:2-8; Lk. 3:2-17; Jn. 1:23). Are we prepared for Christ’s return? Have we confessed and repented of our sins?
Do we have a sense of the temporary and the permanent? The troubles of this life are temporary, while the promises of heaven are permanent. Do we live as though God’s word endures forever? Peter uses this passage to say that the new spiritual life is eternal (1 Pt. 1:23-25).
Are we in a bad place? If we trust in God, He will care for us and bring us safely to be with Him in heaven.
But how do the captives know that God can do what He promised?
God’s greatness (v.12-26)
Next they are given three examples of God’s greatness. This section has many rhetorical questions to persuade the people to trust in the Lord.
First, He is a great creator (v. 12). He made and controls the oceans, the stars and planets, the earth’s surface including the dust, the mountains and hills. Isaiah uses personification saying that God measures the oceans in the hollow of His hand and measures the universe with the breadth of His hand. And God weighs the mountains and hills.
God made the earth and the stars (v.21-26). This should be obvious to the Jews because they have the account of creation in Genesis. So God rebukes them,
“Do you not know?
Have you not heard?
Has it not been told you from the beginning?
Have you not understood since the earth was founded?” (v.21).
He’s saying, are you dull? Don’t you understand? He reminded them of something they already knew.
Who created all the stars (v.26)? It must be someone who existed before the stars. It must be God Himself. Who controls them? He guides the stars in their paths across the sky. He knows each by name and “because of His great power and mighty strength” none of them go missing!
God creates and sustains without outside help (v. 13-14). He is the ultimate cause; no one instructed or taught Him, and no one else can understand what He does (Rom. 11:33-34; 1 Cor. 2:16). He has incredible wisdom.
The second example of God’s greatness is that the other nations are insignificant compared to God (v.15-17). And all the forests of Lebanon aren’t sufficient fuel and all its animals inadequate for a worthy burnt offering to Him.
The third example is that God is greater than any man-made idol (v.18-20). He says they are useless. The rich make them out of gold and silver, while the poor use wood. He uses satire and sarcasm. Saying they are made by craftsmen, who need to make sure they don’t topple over. An idol can’t even stand up by itself! Instead, God is incomparable. There is no one like Him.
In those days people believed that when one nation was conquered by another, the gods of the conqueror were stronger than the gods of the vanquished. Some of the Jews in exile may have thought the gods of Babylon were stronger than their God. So God asks them, “to whom will you compare me? Or who is my equal?” (v.25). The answer is no-one.
At that time the pagan nations worshipped the sun, moon and stars (Is. 47:13). The Jews also began to worship these as gods (2 Ki. 17:16; 21: 3, 5; Jer. 19:13). But here they are being told that their God is greater than these gods, because He made them!
The Sun is a star, and life on Earth depends on this powerful source of energy. It’s the greatest power in our solar system. Every second, the sun radiates a million times more energy than the entire United States consumes in a year. Quasars are among the brightest and most powerful objects in the universe. They can emit enormous amounts of energy, up to a thousand times the total output of the hundreds of billions of stars in our entire galaxy. But God is even more powerful!
Do we marvel at the wonders of the physical world? Do we believe that God is the ultimate cause? The greatest creator and sustainer?
Do we know what our idols are? What’s our perception of them? What influence do they have? Do they rule our lives?
But the captives think that God has forgotten them while they are in exile in Babylon (v.27). They are discouraged and wonder if God still cares for them. So they complain.
God strengthens the weary (v.27-31)
So God rebukes them once again,
“Do you not know?
Have you not heard?
The LORD is the everlasting God,
the Creator of the ends of the earth.
He will not grow tired or weary,
and His understanding no one can fathom.” (v.28).
Once again He’s saying, are you dull? Don’t you understand? This is said to those who don’t trust God. It’s Hebrew poetry where two lines are often grouped together to express one thought.
They needed to know that …
“The LORD is the everlasting God”.
He’s different to the man-made idols you see in Babylon. They are temporary; but He is permanent. He existed before everything else existed. He is a unique God.
“(He’s) the Creator of the ends of the earth”. He created all the earth. He won’t forsake what He has made.
“He will not grow tired or weary”. He’s not like us. He doesn’t get tired and weary. He hadn’t forgotten them. No problems are hidden from God, or too much for Him to handle.
“His understanding no one can fathom”. No one can understand like God (Rom. 11:33). He’s in a totally different realm to us. His ways are right, even though we don’t know or understand them.
Next he promises new strength for those who trusted God. Because of God’s attributes, “He gives strength to the weary and increases the power of the weak” (v.29). Those who trust in Him are strengthened when they are weary and empowered when they are weak as was the case for the captives. Because He cares for the stars, He also cares for His people.
“Even youths grow tired and weary,
and young men stumble and fall;
but those who hope in the LORD
will renew their strength.
They will soar on wings like eagles;
they will run and not grow weary,
they will walk and not be faint.” (v.30-31).
“Even youths grow tired and weary, and young men stumble and fall”. As human beings we all get tired and weary. We run out of energy. We all can stumble and fall. There are times when we can’t go on. Our human resources are used up. We need rest. We need sleep.
“but those who hope in the Lord will renew their strength”. The Hebrew word translated “hope”, is translated “wait” or “trust” in other translations. That’s the key word for God’s promises in Isaiah 40. It means an eager and confident expectation. These Jews in Babylon were ready to start the journey when the time came. They were waiting to be released, but they didn’t know exactly when it would be. God gives spiritual strength to those who trust in Him. They are empowered by the Holy Spirit. They are given the strength and power required for the day and the task.
“They will soar on wings like eagles”. It takes lots of energy to fly. In fact we can’t do it without using the power of the wind or an engine. God can help us get through a challenging day or task.
“They will run and not grow weary”.
Running takes less energy than flying, but more energy than walking. God can help us get through a busy day or task.
“They will walk and not be faint”. Walking takes less energy than running. God can help us get through a normal day or task.
What did this mean to the Jewish exiles in Babylon? They would have been tired of living in a foreign country under foreign rulers. But it was a long journey back to their homeland. Ezra took four months to travel the 1,400 km (880 miles) (Ezra 7:8-9). That’s about 12km per day. It’s walking pace. They would have thought, how can the weary and weak travel this far? The weary and weak would have included the elderly, the sick, and the disabled. Was it worth travelling so far from a civilised country where they had learnt a new language and a new way of life to a city in ruins? This would encourage them to look forward to returning to their homeland. And whether they travelled fast or slow, God would empower them on the journey.
We have seen how the Jews were encouraged spiritually when they were tired and weak. What about us? Do we live as though we have an “everlasting God” who always cares for us and doesn’t get tired or weary? And who doesn’t forget.
If we trust in God, He will care for us and help when we are in need. Do we seek His supernatural power and strength when we are weary and weak? Jesus told His followers to “always pray and not give up” (Lk. 18:1).
Paul said that because of the hope of our resurrection to be with the Lord, “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day” (2 Cor. 4:16). Although we may be tired and weak and our health may fail, the Holy Spirit renews us inwardly each day.
The writer of Hebrews urges us to fix our eyes on Jesus “so that you will not grow weary and lose heart” (Heb. 12:1-3).
Did you know that God encourages us so we can encourage others? “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.” (2 Cor. 1:3-4)
More good news
I mentioned that prophecies like this can have multiple applications and fulfilments.
What was the impact on the Jews when they first heard it in 700BC? The Biblical principle is the same – if they trusted in God and longed for the fulfilment of His promises, He would give them confidence, comfort and strength. But the application is different. They were still in Jerusalem before the captivity. Their response could be to repent of their idolatrous ways in order to try to prevent the exile. But they could be confident that as God’s people, even if they went into captivity God would bring them back to their homeland.
The idea of deliverance from captivity is used in the New Testament where the Greek word for “good news” or “gospel” is used to describe deliverance from being slaves to sin (Acts 13:32; 1 Cor. 15:1-4). Here good news (v.9) is applied to the salvation that Christ brings to those who trust him.
So although we live in a different era to Isaiah, we are also promised deliverance from suffering. In our case it’s the suffering due to sin and heaven is the promise. As the Jews looked forward to returning to Jerusalem (or Zion) where God was present in the temple, we can look forward to being with the Lord Jesus in heaven. Do we look forward to our deliverance?
Although there is a similarity, there is also a difference. They took the full punishment for their sins in Babylon (v.2), but Jesus took the full punishment for our sins at His crucifixion.
So the principle for us is that if we trust in God and long for the fulfilment of His promises, He will give us confidence, comfort and strength.
Isaiah 40 finishes with,
“those who hope in the Lord
will renew their strength.
They will soar on wings like eagles;
they will run and not grow weary,
they will walk and not be faint”
We have seen from Isaiah’s prophecy that when the Jews were in captivity, God promises deliverance. It’s good news from an everlasting all-powerful God that encourages and strengthens those that are tired, weak and weary. And they look forward eagerly to their deliverance.
Today God also promises His people deliverance from the sufferings of this sinful world when they get to heaven. In the meantime, with God’s spiritual strength, we can face whatever lies ahead of us.
Let’s remember that if we trust in God and long for the fulfilment of His promises, He will give us confidence, comfort and strength.
Written, August 2015
After he was out drinking with some mates one night, Jonothan Beninka tried to walk home along a railway track. But he fell and knocked himself out and finished up in hospital after being hit by a train. He lost an arm, a leg and some fingers. Every day he feels like crying because of the impact of his injuries on the relationship he has with his family. He can’t pick up his children like most dads. One decision changed his whole life forever.
When we look at the lives of the sons of Jacob in the Bible, we see that our choices have consequences. In particular, sinful behavior has negative consequences.
The nation of Israel was named after Jacob whose name was changed to Israel (Gen. 32:28; 35:10). Jacob had 12 sons and in those days the position of leadership of the family clan was usually passed on to the eldest son. And the eldest son’s birthright was a double portion of the inheritance (Dt. 21:17).
But we see from the Bible that the tribe of Judah (4th son) became prominent instead of the tribe of Reuben (1st son) – king David was a descendant of Judah (10th generation, 1 Chron. 2:1-15), Jerusalem the capital of Israel was located in their territory and they were the last tribe to be conquered and taken into captivity. This was unusual because Judah was the fourth oldest son of Jacob and not the firstborn.
Of Judah’s descendants, the most prominent in the Old Testament is king David and the most prominent in the New Testament is Jesus Christ. Jesus was the promised Jewish Messiah (Isa. 9:6-7; Jer. 23:5-6), the “son of David” (Mt. 1:1; 22:42; Lk. 1:32, 69; Rom. 1:3; 2 Tim. 2:8; Rev. 5:5; 22:16).
After the Babylonian exile, the Israelites were called “Jews”. This name is derived from the word “Judah” and was used because, by that time, virtually all Israelites were descendants of the kingdom of Judah (the rest had assimilated into other nations). Also, the Jewish religion was known as “Judaism”. So Judah’s prominence is reflected by these words.
Jacob’s last words
When he was on his death bed Jacob gave a farewell message to each of his sons (Gen. 49:1-28). Beginning at the eldest and progressing to the youngest, he predicted what was in store for their descendants.
Although he is the firstborn, Reuben is told he is unstable and will not excel because he slept with his father’s concubine Bilhah (Gen. 35:22, 49:4). In those days it was customary for new kings to assume the harem of their predecessors (2 Sa. 3:7; 12:8; 16:21; 1Ki. 2:22). So this was an arrogant and premature claim to the rights of the firstborn. Because of his sin of incest, Reuben lost the rights of the firstborn. His right to extra land was given to Joseph (1 Chron. 5:1-2) and his leadership right was given to Judah.
If the eldest son lost the rights of the firstborn, we would expect these rights to be transferred to the second-born son. Simeon was Israel’s second son. Israel tells Simeon and Levi (his third son) that their descendants would be scattered and dispersed within the nation of Israel. This was fulfilled when the Levites weren’t given an allocation of land like the other tribes and Simeon’s allocation was surrounded by Judah’s – the tribe of Simeon was assimilated into the tribe of Judah. (Josh. 14:4; 19:1-9). The reason given is that they were angry, cruel and violent (Gen. 49:5-7). For example, after their sister Dinah was raped by Shechem (Gen. 34:1-7), Simeon and Levi killed all the men of the city and plundered their women, children, and possessions (Gen. 34:25-30). Also, this increased the threat of the Canaanites attacking Jacob’s family.
Jacob’s greatest and longest blessings are given to Judah and Joseph (Gen. 49:8-12; 22-26). Judah is promised leadership over the other tribes, which was fulfilled by king David. Jesus Christ was also a descendant of Judah (Mt. 1:3; Lk. 3:33). Judah would be praised for victories over their enemies. Their supremacy is symbolized by the lion’s supremacy in the animal kingdom. Some of Judah’s descendants are also promised peace and prosperity (Gen. 49:11-12).
So, there are two main reasons why Judah was the most prominent tribe of Israel. First, Reuben forfeited his rights by his incest and Simeon and Levi forfeited their rights by their cruelty and violence. They were disqualified for misconduct. Judah was the next in the order of birth and that is why he received the blessing. Second, it was prophesized by Jacob before he died.
But the brother’s treatment of Joseph also offers some insight into this topic.
Treatment of Joseph
Joseph was Jacob’s favorite son. After Joseph dreamt that his family would bow down to him, his brothers were filled with jealousy and hatred toward him (Gen. 37:4-5, 8, 11). When Joseph was sent by his father to visit his brothers, they plotted to kill him. Judah’s leadership potential is shown when they agree to his suggestion to sell Joseph into slavery rather than kill him (Gen. 37:26-27). Joseph is taken to Egypt where he rises to a prominent position before there is to be a famine. During the famine, his brothers travel to Egypt seeking food.
When Joseph commanded his brothers to bring Benjamin to Egypt, Reuben told his father that he would put both of his sons to death if he didn’t bring Benjamin back (Gen 42:37). On the other hand, Judah said that he would guarantee Benjamin’s safety and be personally responsible for him (Gen. 43:8-9). If he didn’t bring Benjamin back, then he would bear the blame all his life. Here we see that Judah was willing to take personal responsibility for Benjamin’s safety, whereas Reuben offered his sons to take the consequences instead.
When the brothers returned to the city because Joseph’s silver cup was found in Benjamin’s sack, the Bible says that “Judah and his brothers” went into Joseph’s house (Gen. 44:14NIV). And then Judah responded on behalf of the brothers when Joseph said “What is this you have done?” (Gen. 44:15-34). So Judah takes a leadership role amongst his brothers. He also offered to stay at Joseph’s in Egypt instead of Benjamin so that Benjamin could return to his father (Gen. 44:33-34). This is in accordance with his previous offer to take personal responsibility for Benjamin’s safety.
When Jacob’s family moved to Egypt during the famine, “Jacob sent Judah ahead of him to Joseph to get directions to Goshen” (Gen. 46:28). So Jacob recognized Judah’s leadership role in his family.
So we see that before Jacob made his predictions, Judah took a leadership role in his family and took personal responsibility for Benjamin’s safety. His conduct qualified him for this role.
Lessons for us
The choices made by Reuben disqualified him from receiving the rights of the firstborn. These rights weren’t transferred to Simeon or Levi because of the choices they made. But the rights were transferred to Judah because of how he chose to behave. So, our choices have consequences.
Reuben, Simeon and Levi experienced negative consequences because of their sinful behavior. So sinful behavior has negative consequences.
What has changed since then? We aren’t Israelites living under the law, but Christians living under the new covenant instituted by Jesus. Our eldest sons don’t inherit leadership of the family or a double portion of our wealth. Instead, humility is important and we receive spiritual rewards after death at the Judgment Seat of Christ. So, our choices do have consequences – in this life and after death.
Sin separates us from the God who empowers us. It weakens us. So our sinful behavior does have negative consequences. It can also have some lasting consequences as Jonothan Beninka found out. But when we confess and repent of our sin, our relationship with the Lord is restored (1 Jn. 1:9).
Written, July 2015
“The quick brown fox jumps over the lazy dog” is a sentence that contains every letter of the alphabet. It has been used to practice writing and typing and to display the characters of computer fonts. The hare and the tortoise is a story where the slow tortoise wins a race with a fast hare. This sentence and this story both contrast something that is fast with something that is slow. James also contrasts the fast and the slow when he writes in the Bible,
“Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires” (Jas. 1:19-20NIV).
The context of this passage is that the book of James describes how the Christian life is to be lived. After addressing external trials and internal temptations, he turns to obeying God’s word.
Are we “quick to listen” to what God tells us in the Bible? Are we ready to listen to godly advice? This is the first step to accepting God’s word and obeying it (Jas. 1:21-22).
Are we “slow to speak”? Do we keep a tight rein on the words we say (Jas. 1:26). Or do our words give us away? Are we hypocrites who both praise God and denigrate other people (Jas. 3:9-12)?
Are we “slow to become angry”? Do we lose our temper?
Are we “quick to listen” to other people or are we long-winded (Job 16:3)? If we listen attentively to what people say, then we will come to know what life is like for them. Who speaks the most during our conversations? Is it more about us or more about them? If it’s us then we are probably not listening enough. Let’s be ready to listen so we can reflect the person’s feelings and summarize what they are telling us. Then listen again to their response and see if we were right. Don’t assume we know what life is like for them. It we haven’t understood properly, they can correct us. Such listening is a vital skill in caring for each other.
As Jesus said a tree is recognized by its fruit (Mt. 7:20), the state of our spiritual life is evident from our attitudes and behavior. Do we show the fruit of the Spirit (Gal. 5:22-23)?
So there’s a time to be fast and a time to be slow. As followers of Christ, let’s be “quick to listen, slow to speak and slow to become angry”.
Written, July 2015
Every day we experience good news and bad news. Life is a mixture of both. But the news media often gives us more bad news than good news. Did you know that the Bible contains both good news and bad news?
The main message in the New Testament is called the “gospel”, which means “good news”. It’s good news about bad news. To understand it we need to understand the bad news first.
In the beginning of time, God made everything. It was very good. Everything was as God intended and people were in harmony with God. It was good news at the start.
But it didn’t stay that way very long because the first people rebelled against God. Their rebellion affected all God’s creation causing suffering, problems, disease and death. Things were no longer as God intended and people weren’t in harmony with God. That’s bad news. It’s our greatest problem.
So we live in a world that has been influenced by both good and bad news.
Jesus came to bring good news once again. To right the wrongs and solve the problems. But He does this in two stages and we live between them, between His first visit to earth and His second visit. He is the central theme of the gospel (or good news). The verses of Scripture that mention “Jesus” or “Christ” and “gospel” or “good news” are about Christ’s death, resurrection, glory (His second visit), His promise (of eternal life), the peace He brings, the fact that He can replace death with life and immortality, and His judgment of our lives.
That’s the message of the Bible. It’s the whole gospel. It’s not a human idea, but it’s God’s idea (Gal. 1:11).
The Bible says that the gospel is “the power of God that brings salvation to everyone who believes” (Rom. 1:16NIV). This power comes from God when people repent by turning towards God. God has already done His part, but we can only experience it if we do our part. It’s of no value to those who don’t accept it (Heb. 4:2).
So, let’s remember the whole gospel story. Why it’s good news about bad news. This is important because many people don’t know about the early history of our earth and humanity given in the Bible.
Written, July 2015
Recently I was asked this question by a person who said, “In our (Chinese) culture we always respect our family”.
The town of Capernaum on the north-western shore of the Sea of Galilee was the headquarters for Christ’s ministry in Galilee (Mt. 4:13; Mk. 2:1). Once when Jesus was teaching a crowd of people in a house in Capernaum, He was so busy that He didn’t have a chance to eat. (Mk. 3:20). The event described below is recorded in three gospels (Mt. 12:46-50; Mk. 3:31-35; Lk. 8:19-21).
“Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call Him. A crowd was sitting around Him, and they told Him, ‘Your mother and brothers are outside looking for you.’
‘Who are my mother and my brothers?’ He asked.
Then He looked at those seated in a circle around Him and said, ‘Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother’” (Mk. 3:31-35NIV).
Why didn’t Jesus obey the request from His family? To answer this question we need find the purpose behind it.
The news about what Jesus was doing “spread quickly over the whole region of Galilee” (Mk. 1:28). After it reached His family at Nazareth they became concerned and travelled about 50 km (30 miles) to reach him at Capernaum. His mother and brothers were outside the house where He was teaching but they weren’t able to get near Him because of the crowd (Lk. 8:19). So they sent a message saying they wanted to speak with Him. The reason for their visit is given as “When His family heard about this, they went to take charge of him, for they said, ‘He is out of His mind’” (Mk. 3:21). The Greek word translated “out of His mind” is exeste (Strongs #1839). In the other verse of the Bible that uses the word in this sense (2 Cor. 5:13), it means the opposite of a “right mind” (NIV, ESV) or of a “sound mind” (HCSB, NET). When they heard about the crowds that gathered around Jesus, they thought He was insane. As the brothers didn’t believe that Jesus was the Son of God (Jn. 7:5), they may have thought He was a religious fanatic, or deluded or had a mental illness.
The fact that Joseph is not named possibly indicates his death. This means that at this time Jesus, as the eldest son, was the head of the household and expected to care for His widowed mother. Instead of this He was away from the household and crowds followed Him everywhere.
In that culture someone who was insane or out of their mind would bring shame and disgrace on their family. So they probably believed that the leader of their family was bringing shame and disgrace on them. Therefore, the family wanted to “take charge of Him” (NIV), or “to seize Him” (ESV), or “to restrain Him” (HCSB, NET). So they wanted to take Him away from society so that crowds couldn’t follow Him.
But Christ’s mission was “to seek and to save the lost” (Lk. 19:10). He was sent to earth by God to save the people of the world from the penalty of their sinfulness (Jn. 3:17; 1 Tim. 1:5). This was done by preaching and dying. He came to preach by calling sinners to repent (Mk. 1:38; 2:17). He also came to die sacrificially for the sins of mankind (Rom. 5:8).
So the purpose of His family’s visit was to stop Jesus preaching by taking Him back to the family home. They were seeking to stop Jesus’ ministry. As this was against God’s will, Jesus didn’t comply with their request. Instead He used this situation to teach a spiritual truth.
Instead of heeding the family’s request, Jesus changes the topic from the small biological family to the large spiritual family. He says that whoever obeys God is part of His spiritual family and that this spiritual family is more important than our human family. When there is a conflict between the two families we are to obey God. Like Jesus, we should respect God’s will more than we respect our family.
This doesn’t mean we are not to provide for our family. After all, Paul wrote “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever” (1 Tim. 5:8). And when He was being executed, Jesus introduced John to His mother Mary as a surrogate son to take care of her (Jn. 19:26-27).
Fortunately at a later time the family had a change of heart as Mary the mother of Jesus and His brothers were amongst the believers after Christ’s ascension (Acts 1:12-14).
Have we changed by turning around to follow Jesus? When there is a conflict between something in our life and God’s will for us, which do we give priority to? Do we put God’s interests above those of our family? Do we love Jesus more than our family (Lk. 14:26)? Are our relationships with fellow-Christians stronger than with unbelieving relatives? Do we also care for and not neglect our family?