“You Cannot Legislate Morality!” by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=1507

“You Cannot Legislate Morality!”

by	Dave Miller, Ph.D.

The CEO of a major American corporation was forced to resign after admitting to a sexual affair with a female subordinate (Merle, 2005). The incident triggered the oft’-debated ethical question: “Should one’s personal behavior in moral matters have any bearing on one’s position in public life?” Conventional wisdom now says, “no.” You’ve heard the claims—over and over again ad nauseam: “What a person does on his own time is none of the company’s business.” “Public life and private life are separate issues.” “After all, you cannot legislate morality and personal behavior.” From the president of the United States and the CEO of a large corporation to the public school teacher, Americans in large numbers have swallowed the baseless and ludicrous assertion that personal conduct and moral choices have no bearing on one’s employment position and credibility. Character, integrity, and ethical behavior increasingly have been detached from job performance as people compartmentalize their lives into separate and distinct spheres.

But such ethical schizophrenia is irrational, nonsensical, and destructive to the fabric of society. When a person manifests immorality in one aspect of his life, he demonstrates a character flaw that has become a part of his being. This circumstance must inevitably and naturally permeate a person’s character. If he is willing to lie in his private life, logically his propensity for lying can know no boundaries. The person who becomes comfortable with lying in one area of his life will eventually feel comfortable lying in other areas as well. Once a person sacrifices her integrity by embracing one illicit behavior (e.g., lying), she instantaneously opens herself up to embracing additional illicit behaviors (e.g., stealing, cheating). If a man cannot be trusted with your wife, why would you trust him with your money or your business?

God’s Word is the only reliable guide for human behavior (Psalm 119). In the Bible, God has given rules for the regulation of human behavior. Only He is in a position to establish the parameters of proper behavior. Without law, humans would have no guidance and no framework for assessing their actions. They would be free to conduct themselves in any manner whatsoever. One person may choose to murder while another may choose not to murder. There would be no ultimate difference between those two choices—no objective basis upon which to assign any ethical or moral significance. The person who engages in immoral behavior would be open to being immoral in any and every area of his or her life. Only incidental circumstances would decide when and where the immorality manifested itself. If a CEO would sacrifice his sexual integrity, given the right circumstances, he would be willing to sacrifice his financial integrity as well.

Human civilization is, in fact, grounded and dependent on the fundamental principle that human behavior can and must be regulated. Laws, by definition, regulate human behavior! Why do we have traffic laws? Why do we require people to drive their automobiles on the correct side of the road, stop at red traffic lights, or yield to pedestrians in crosswalks? Weren’t we told that we could not legislate human behavior? Why do we have laws governing the food industry’s handling of food for human consumption? I thought we could not legislate human behavior? Why do we have laws that make murder, stealing, and perjury in court illegal—if human morality cannot be legislated? The fact of the matter is that human behavior can and must be governed. The very fabric and functioning of society depends on it!

Ultimately, morality must be based on the laws of God, with the understanding that one day all humans will stand before the Supreme Judge of the world Who will “render to each one according to his deeds” (Romans 2:6): “For God will bring every work into judgment, including every secret thing, whether good or evil (Ecclesiastes 12:14). “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. Knowing, therefore, the terror of the Lord, we persuade men” (2 Corinthians 5:10-11).

REFERENCES

Merle, Renae (2005), “Boeing CEO Resigns Over Affair with Subordinate,” Washington Post, Tuesday, March 8, [On-line], URL: http://www.washingtonpost.com/wp-dyn/articles/A13173-2005Mar7.html.

"No Dinosaur…Ever Breathed Fire" by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=9&article=1180

"No Dinosaur…Ever Breathed Fire"

by	Eric Lyons, M.Min.

In a book he authored in 1998 titled The Genesis Question, well-known progressive creationist Hugh Ross ridiculed the idea that behemoth and leviathan were dinosaurs. According to Ross, “No creatures on Earth, alive or extinct, fit the literal descriptions” of the animals that God described to the patriarch Job in Job 40:15-41:34. Furthermore, “No dinosaur…ever breathed fire or smoke or had bones of iron and brass” (p. 48). Ross has chosen to believe that the magnificent creatures described by God in His second speech to Job were the hippopotamus and the crocodile.

Like so many professed Christians who have attempted to amalgamate the long evolutionary ages with the biblical account of Creation, Ross’ reservations to accept the likelihood of behemoth being a dinosaur and leviathan being a dinosaur-like, water-living reptile are not the result of a sensible, judicious exegesis of the biblical text. A man who believes that dinosaurs “dominated the Earth’s land and sea life from 250 million to 65 million years ago” (p. 48), and that “no credible evidence whatever suggests the coexistence of primates and the great dinosaurs” (p. 49), obviously will have a difficult time accepting that behemoth and leviathan, which lived as the same time as Job, were dinosaurs. [For information on the cohabitation of humans and dinosaurs, see Harrub and Thompson, 2003. For a discussion on the reality and the identity of behemoth and leviathan, see Lyons, 2001.]

Two of the main reasons Ross gives for rejecting the dinosaur-like features of these creatures are: (1) “no creatures on Earth, alive or extinct, fit the literal descriptions;” and (2) “no dinosaur…ever breathed fire or smoke.” According to Ross, these “facts” present a problem when Bible students understand these creatures as being dinosaurs.

I have two questions for Dr. Ross, which I wonder if he could answer for us. First, although admittedly no creature alive today fits the “literal descriptions” of leviathan and behemoth, how can Ross confidently assert that no extinct animal resembles the description of behemoth or leviathan? How does Ross know what every creature that ever has walked on Earth looked like? How does he know what feats they were able to perform? Ross might suggest: “But common sense tells us no creature had ribs of “iron” or bones of “brass” (cf. Job 40:18). Agreed. But, by employing such metaphors and similes, any reasonable Bible student can understand that God was stressing the fact that behemoth’s bones were extremely solid—like they were made of solid metal. Interestingly, although dinosaurs had the largest, most massive bones of any known animal that has ever walked this Earth (e.g., one fossilized Argentinosaurus vertebra was five feet high and five feet wide—see Meyer, 2002), and even though they are known to have the most massive tails of any animal ever known (e.g., the 40-foot-long tail of Diplodocus), which could reasonably be likened to a “cedar” (Job 40:17), Ross has chosen rather to believe that behemoth was a hippo—an animal with a tail shorter than many dogs and cats.

A second question I wish Hugh Ross could answer for us is how he can be so certain that “no dinosaur…ever breathed fire or smoke.” By his own admission, Ross never has seen a dinosaur (he believes they became extinct 65 million years ago), and thus obviously he never has observed every dinosaur or dinosaur-like creature that ever walked on land or swam in the oceans. Truly, as Henry Morris observed in his book Biblical Basis for Modern Science: “To say that the leviathan could not have breathed fire is to say much more than we know about leviathans (or water dragons or sea serpents)” (1984, p. 359). When a person considers that electric eels can produce enough electricity (500-600 volts) to stun a horse without ever shocking itself, that anglerfish and fireflies can produce “light,” that the komodo dragon can store deadly bacteria inside its own mouth, and that bombardier beetles can produce a stream of noxious gas that can be expelled from their bodies at 212 degrees Fahrenheit, it is not difficult to accept the possibility that certain dinosaurs or dinosaur-like, water-living reptiles were capable of expelling certain hot gaseous fumes that might briefly ignite.

Hugh Ross, it seems, has forgotten that all animals, including the dinosaurs, were designed and created by God on days five and six of Creation. If Jehovah wanted to create one or more dinosaurs that could expel fire, smoke, or some deadly chemical out of their mouths without harming themselves, He certainly could have done so. Bearing in mind the way that He described leviathan to Job in Job 41:18-21, and considering that many secular stories have circulated for millennia that describe “fiery dragons,” it is logical to conclude that He did create such creatures. It seems fitting to ask Dr. Ross the same rhetorical question God asked Abraham long ago: “Is anything too hard for the Lord?” (Genesis 18:14). Who is Ross to say that “no dinosaur…ever breathed fire”?

REFERENCES

Harrub, Brad and Bert Thompson (2003), “Walking Amidst the Dinosaurs,” Reason and Revelation, [On-line], URL: https://www.apologeticspress.org/apcontent.aspx?category=9&article=37.

Lyons, Eric (2001), “Behemoth and Leviathan—Creatures of Controversy,” Reason & Revelation, 21:1-7, January, [On-line], URL: http://www.apologeticspress.org/articles/154.

Meyer, Pedro (2002), “Does the Original Matter?” WashingtonPost.com, [On-line], URL: http://media.washingtonpost.com/wp-srv/photo/essays/zonezero/jan_02.htm.

Morris, Henry M. (1984), Biblical Basis for Modern Science (Grand Rapids, MI: Baker).

Ross, Hugh (1998), The Genesis Question (Colorado Springs, CO: NavPress).

Christ Emptied…Himself! by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=10&article=432

Christ Emptied…Himself!

by	Eric Lyons, M.Min.

Through the years, some theologians have used Philippians 2:6-7 to defend the idea that the second Person of the Godhead, at the time of the incarnation (when “the Word became flesh”—John 1:14), “emptied Himself” of deity. It has been alleged that whereas Christ existed in the “form of God” prior to the incarnation, He “emptied” himself of that status while on Earth.

Despite the popularity of such ideas in some religious circles, they cannot be proven by citing Philippians 2:6-7 or any other passage in the Bible. In Philippians 2:7, Paul wrote that Jesus “emptied himself, taking the form of a servant, being made in the likeness of men.” Exactly what did the apostle mean by the phrase, “emptied himself”? Because it is assumed that the verb “emptied” (Greekekenōsen) requires an object (a genitive qualifier), then Christ must have “emptied himself” ofsomething. However, as Gordon Fee has mentioned in his commentary on Philippians, “Christ did not empty Himself of anything, the text simply says that He emptied himself, He poured Himself out” (1995, p. 210, emp. added). The NIV seems to have captured this sense by stating that He “madehimself nothing” (emp. added). The Greek word kenόō literally means “to empty; to make empty; or to make vain or void.” This word is rendered “made void” in Romans 4:14, where Paul stated that “faith is made void.” Faith did not empty itself of anything, rather faith emptied itself. Similarly, commenting on Jesus death as if it had already occurred, Isaiah wrote: “He [Jesus—EL] poured out his soul unto death” (Isaiah 53:12). What did Christ pour out? Himself.

But how does Philippians 2:7 say Christ emptied Himself? “Grammatically, Paul explains the ‘emptying’ of Jesus in the next phrase: ‘Taking the form of a servant and coming in the likeness of men’” (Nelson's Illustrated Bible Dictionary). Unlike Adam and Eve, who made an attempt to seize equality with God (Genesis 3:5), Jesus, the last Adam (1 Corinthians 15:45), humbled Himself and obediently accepted the role of the bondservant. As N.T. Wright stated: “The real humiliation of the incarnation and the cross is that the one who was himself God, and who never during the whole process stopped being God, could embrace such a vocation” (1986, p. 346).

Although this text does not instruct us regarding of what Christ emptied Himself, we can be assured that there was no change in His divine nature. While Jesus was on Earth, He claimed equality with God the Father (John 10:28) and allowed others to call him “God” (John 20:30; Matthew 16:16). He also accepted worship, even though He plainly taught that only God is worthy of worship (Matthew 8:2; Matthew 4:10). If one contends that Jesus was not divine while upon the Earth, then they make Him either a fraud or a madman.

Philippians 2:7 does not teach that Christ emptied himself of His deity. Rather, to His divinity He added humanity (i.e., He was “made in the likeness of men”). For the first time, He was subject to such things as hunger, thirst, pain, disease, and temptation (cf. John 19:28; Hebrews 4:15). In short, He came to Earth as a God-man.

REFERENCES

Barnes’ Notes (1997), Electronic Database, Biblesoft.

Fee, Gordon D. (1995), Paul’s Letter to the Philippians (Grand Rapids, MI: Eerdmans).

Nelson’s Illustrated Bible Dictionary (1986), Electronic Database, Thomas Nelson Publishers, Biblesoft.

Wright, N.T. (1986), “αρπαγμός and the Meaning of Philippians 2:5-11,” Journal of Theological Studies, 37:321-52, April.

“The First Day of the Week” by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=2022

“The First Day of the Week”

by	Eric Lyons, M.Min.

All four gospel accounts reveal how Jesus rose (and His tomb was found empty) “on the first day of the week” (Matthew 28:1; Mark 16:2,9; Luke 24:1; John 20:1; cf. 20:19). Years later, Paul wrote to the Corinthian church commanding them to make regular contributions “on the first day of the week” (1 Corinthians 16:2; or “on the first day of every week”—NASB, NIV, RSV). Luke recorded in the book of Acts how Paul, while on his third missionary journey, assembled with the Christians in Troas “on the first day of the week” (20:7). The phrase “the first day of the week” appears eight times in the most widely used English translations of the New Testament. Based on this reading of the text, along with various supplemental passages (e.g., Revelation 1:10), Christians assemble to worship God on Sunday. Upon looking at the Greek text, however, some have questioned the integrity of the translation “the first day of the week,” wondering if a better wording would be “the Sabbath day.”

Admittedly, a form of the Greek word for sabbath (sabbaton or sabbatou) does appear in each of the eight passages translated “first day of the week.” For example, in Acts 20:7 this phrase is translated from the Greek mia ton sabbaton. However, sabbaton (or sabbatou) is never translated as “the Sabbath day” in these passages. Why? Because the word is used in these contexts (as Greek scholars overwhelmingly agree) to denote a “week” (Perschbacher, 1990, p. 364), “a period of seven days” (Danker, et al., 2000, p. 910; cf. Thayer, 1962, p. 566). Jesus once used the term “Sabbath” in this sense while teaching about the sinfulness of self-righteousness (Luke 18:9). He told a parable of the sanctimonious Pharisee who prayed: “God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess” (18:11-12, emp. added). The phrase “twice a week” comes from the Greek dis tou sabbatou. Obviously Jesus was not saying that the Pharisee boasted of fasting twice on the Sabbath day, but twice (dis) a week (tou sabbatou).

According to R.C.H. Lenski, since “[t]he Jews had no names for the weekdays,” they “designated them with reference to their Sabbath” (1943, p. 1148). Thus, mia ton sabbaton means “the first (day) with reference to the Sabbath,” i.e., the first (day) following the Sabbath (Lenski, p. 1148), or, as we would say in 21st century English, “the first day of the week.”

After spending years examining Jewish writings in the Babylonian Talmud, Hebraist John Lightfoot wrote A Commentary on the New Testament from the Talmud and Hebraica, in which he expounded upon the Hebrew method of counting the days of the week. He noted: “The Jews reckon the days of the week thus; One day (or the first day) of the sabbath: two (or the second day) of the sabbath;” etc. (1859, 2:375, emp. in orig.). Lightfoot then quoted from two different Talmud tractates. Maccothalludes to those who testify on “the first of the sabbath” about an individual who stole an ox. Judgment was then passed the following day—“on the second day of the sabbath” (Lightfoot, 2:375, emp. in orig.; Maccoth, Chapter 1). Bava Kama describes ten enactments ordained by a man named Ezra, including the public reading of the law “on the second and fifth days of the sabbath,” and the washing of clothes “on the fifth day of the sabbath” (Lightfoot, 2:375; Bava Kama, Chapter 7). In Michael Rodkinson’s 1918 translation of Maccoth and Bava Kama, he accurately translated “the second day of the sabbath” as Monday, “the fifth day of the sabbath” as Thursday, and “the first of the sabbath” asSunday.

If the word sabbaton in passages such as Matthew 28:1, Mark 16:2, and Acts 20:7 actually denoted “the Sabbath day,” rather than “a period of seven days,” one would expect some of the foremost Bible translations to translate it thusly. Every major English translation of the Bible, however, translates mia ton sabbaton as “the first day of the week.” Why? Because scholars are aware of the Jewish method of counting the days of the week by using the Sabbath as a reference point.

Finally, consider the difficulty that would arise with Jesus’ resurrection story if sabbaton was translated Sabbath. “Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him. Very early in the morning, on the firstSabbath (sabbaton), they came to the tomb when the sun had risen” (emp. added). Such a rending ofsabbaton in Mark 16:2 would be nonsensical. The Sabbath was over, and the mia ton sabbaton (“first day of the week”) had begun. The passage is understood properly only when one recognizes the Jewish method of reckoning weekdays.

Just as second century apologists Justin Martyr (ca. A.D. 150) spoke of Jesus as rising from the dead “on the first day after the Sabbath” (Dialogue..., 41), and equated this day with “Sunday” (“First Apology,” 67), so should 21st century Christians. That Jesus rose from the dead “on the first day of the week” (Mark 16:9), and that Christians gathered to worship on this day (Acts 20:7; 1 Corinthians 16:2; cf. Justin Martyr, “First Apology,” 67), is an established fact. Sunday is the first day after the Jewish Sabbath—the “first day of the week.”

REFERENCES

Danker, Frederick William, William Arndt, and F.W. Gingrich, (2000), Greek-English Lexicon of the New Testament (Chicago, IL: University of Chicago Press).

Justin Martyr, (1973 reprint), Dialogue with Trypho, in The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans).

Justin Martyr (1973 reprint), First Apology, in The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans).

Lenski, R.C.H. (1943), The Interpretation of St. Matthew’s Gospel (Minneapolis, MN: Augsburg).

Lightfoot, John (1979 reprint), A Commentary on the New Testament from the Talmud and Hebraica(Grand Rapids, MI: Baker).

Perschbacher, Wesley J., ed. (1990), The New Analytical Greek Lexicon (Peabody, MA: Hendrickson).

Rodkinson, Michael, trans. (1918), The Babylonian Talmud, [On-line], URL: http://www.sacred-texts.com/jud/talmud.htm#t06.

Thayer, Joseph (1962 reprint), Greek-English Lexicon of the New Testament (Grand Rapids, MI: Zondervan).

A Leap Into the Dark? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=12&article=558

A Leap Into the Dark?

by	Eric Lyons, M.Min.

One of the most abused verses in all of Scripture is 2 Corinthians 5:7: “For we walk by faith, not by sight.” Often, those who “expound” upon the apostle Paul’s statement explain that faith implies something less than knowledge—that is, they teach that we must accept evidence blindly and take a “leap of faith.” Many so-called teachers and preachers, when commenting on 2 Corinthians 5:7, argue for a separation of faith and facts. German theologian Hans Kung upheld this idea of “biblical” faith when he wrote: “Even in faith, then, there is no certainty entirely free from doubt. In faith, we must commit ourselves to something uncertain” (1980, p. 61). Similar to Kung’s ideas about faith is the statement of televangelist Robert Schuller, who suggested: “Faith is a commitment to an unprovable assumption” (1984). If these men are correct, faith is either something based on no proof at all or something composed of a small amount of knowledge and a big dose of uncertainty that allows men to “act like” they know something when, in fact, they do not. Is this the kind of faith to which Paul was referring when he wrote his second epistle to the Corinthians?

Second Corinthians 5:7 is both amplified and clarified by verse 16 of that same chapter: “Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer.” In other words, in the past Jesus had been present in the flesh, and hence could be known by sight. But, at the time Paul wrote his letters to the Corinthians, the situation had changed—Christ no longer was on the Earth. Thus, the apostle Paul clarified his statement about not walking “by sight” with the phrase “now we know Him thus no longer.” Of course, Christ still could be known, but not “after the flesh.” Had Paul written 2 Corinthians while Christ still was living upon the Earth, these passages (5:7,16) never would have been included among his remarks. But since they were written at some point after Christ’s ascension, Paul therefore was compelled to make the comparison he did in 2 Corinthians 5:7.

His point, quite simply, was this. There was a time when faith and sight went together. That is to say, at one time in history, men walked by faith because of sight (cf. John 4:41; 20:25-29). However, eventually followers of Jesus possessed a faith in Him that was not based upon sight, but instead upon such things as credible testimony, deduction, and revelation. Jesus indicated His approval of those whose faith is based upon knowledge gained in ways other than by sight when he told “doubting” Thomas: “Because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed” (John 20:29).

Today, Christians can have a genuine faith without sight, thanks to such things as credible testimony from reliable eyewitnesses (such as Peter, James, John, and Paul) and other means of knowledge that are not necessarily dependent upon having personally seen something firsthand (cf. 1 Peter 1:8-9). All of us believe in people, places, and events that we never have seen personally, yet that does not diminish their factuality. Nor does the absence of “sight” weaken the faith routinely produced via credible testimony from people of the past who did witness such things. Truly, one may “walk by faith, not by sight,” and still possess knowledge-based faith.

One thing is for sure: the Bible nowhere discusses or recognizes the legitimacy of any concept such as a “leap of faith.”

REFERENCES

Kung, Hans (1980), Does God Exist? (New York: Doubleday).

Schuller, Robert (1984), “The Hour of Prayer,” February 5.

An Interview With Israel Finkelstein by Dewayne Bryant, M.A.

http://apologeticspress.org/APContent.aspx?category=13&article=3814

An Interview With Israel Finkelstein

by	Dewayne Bryant, M.A.

For the May/June 2010 issue of Biblical Archaeology Review editor Hershel Shanks interviewed Israel Finkelstein, professor of archaeology at Tel Aviv University and co-director (with archaeologist David Ussishkin) of the excavations at the biblical site of Megiddo since 1994. Finkelstein is a prominent Israeli archaeologist who has authored or co-authored several books that are highly critical of the traditional reading of Scripture. These include The Bible Unearthed: Archaeology’s New Vision of Ancient Israel and the Origin of its Sacred Texts and David and Solomon: In Search of the Bible’s Sacred Kings and the Roots of the Western Tradition.

Finkelstein has a well-deserved reputation as a critic of the Bible. He has long been accused of being a biblical minimalist, someone who believes that only a bare minimum of the Bible is historically trustworthy. Prominent minimalists in modern academia include Thomas Thompson, Philip Davies, and Niels Peter Lemche, all of whom have authored works highly critical of the historical accuracy of the Bible. Finkelstein is not as radical as the minimalists, who approach the Bible with a level of skepticism that borders on outright hostility. At the same time, Finkelstein expresses his belief that the story of David contains mere “historical germs” (Shanks, 2010, p. 51). He admits that there was a group of people called “Israel” as early as the late 13^th century B.C. and that Solomon built a temple in Jerusalem, but disagrees that the Bible is historically accurate.

Although Finkelstein is not as extreme as the minimalists, he is often guilty of using the same unwarranted skepticism when reading the Bible. In the interview with Shanks, he says that he believes that he is “in the center” (p. 48) and is “more critical” (in the sense of reading the Bible with a greater level of scrutiny and discernment, p. 51) without venturing into pure minimalism, but denies that the history of major biblical events occurred as they are presented in the pages of Scripture.

Finkelstein is highly critical of those who take the Bible at face value. He says, “I do think we are in a process of liberation from an antiquated reading of the Biblical text… [Some archaeologists] still interpret the Bible very literally…. We tend to give it a more sophisticated reading. This is not to say that the Bible has no history. It means that we need to look at the Biblical material more carefully, in a more sophisticated way (p. 58).

From Finkelstein’s comments throughout the interview, it seems that by having “greater sophistication” in reading the Bible he really means “greater skepticism.” Unfortunately, this seems to be a common way of looking at the Bible. For many critics, it is read not to be understood, but to be condemned. Modern critics assume they are more advanced than the ancient authors, and approach Scripture with an air of chronological arrogance. In reality, those archaeologists and scholars who read the Bible “very literally” are in many ways interpreting Scripture just as the ancient authors intended. They are also interpreting the Bible just as scholars would interpret texts from other cultures. The biblical authors intended their work to be read so that the reader understands that their work is presenting facts that took place in real time. Few scholars in other areas of ancient history would read ancient texts with the same skepticism as Finkelstein and others view the Bible.

It has long been the case that those who read the Bible hold it to a much higher standard—it would not be unfair to call it a double standard—than other sources of information. For instance, when archaeologist Eilat Mazar discovered and identified what she considered to be the palace of David in Jerusalem based partially on her reading of the Bible (Mazar, 2006), Finkelstein and several colleagues disputed her findings (Finkelstein, et al., 2007). When the Khirbet Qeiyafa inscription was discovered, Finkelstein warned against the “revival in the belief that what’s written in the Bible is accurate like a newspaper” (Friedman, 2008). In other words, he argues that we cannot expect the Bible to report factual details with any great degree of certainty. For the last two hundred years scholars have mined ancient texts, including mythological texts, for details that might help with locating ancient sites. Finkelstein apparently believes that this cannot be done with the Bible.

Finkelstein has a brilliant mind, and is witty, engaging, and humorous in his interview with Shanks. At the same time, he also possesses a level of skepticism that finds no place among mainstream scholarship. Experts usually approach the ancient evidence with a degree of confidence, assuming that the literary and material evidence are generally trustworthy unless there is reason for suspicion. Minimalists approach the biblical evidence with an extreme degree of skepticism that they often do not employ elsewhere. They hold the biblical text to an extreme double standard, and disregard the Bible unless incontrovertible extrabiblical evidence is found that corroborates the text. If the same method were applied to reading the daily paper, minimalists would never get past the first paragraph of the lead article.

The minimalists’ approach, which Finkelstein’s resembles closely, is decried by many scholars, both theistic and atheistic. An example of the former is Kenneth Kitchen, one of the world’s foremost Egyptologists. In his book On the Reliability of the Old Testament, he spends considerable time examining the biblical minimalists and their history in the last two hundred years of biblical scholarship (2003, pp. 449-500). Specifically of Finkelstein’s book The Bible Unearthed (coauthored by Neil Asher Silberman), he says, “[A] careful critical perusal of this work—which certainly has much to say about both archaeology and the biblical writings—reveals that we are dealing very largely with a work of imaginative fiction, not a serious or reliable account of the subject” (p. 464). Concerning their treatment of the patriarchal period, which the two describe as a virtual fiction, Kitchen comments, “our two friends are utterly out of their depth, hopelessly misinformed, and totally misleading” (p. 465). Finkelstein’s and Silberman’s discussion of the exodus prompts Kitchen to remark, “Their treatment of the exodus is among the most factually ignorant and misleading that this writer has ever read” (p. 466).

As for non-Christian scholars, there are several who would oppose Finkelstein’s treatment of the Bible. One of these is William Dever, who has often described himself as an agnostic at best. Dever’s battle with Finkelstein is well-known to those in archaeological circles, as well as to readers of Biblical Archaeology Review. The two have feuded publicly in print, although Dever generally commands more respect than Finkelstein. [NOTE: In a personal conversation, a Canadian archaeologist from the University of Toronto told me in 2006 that not only does Finkelstein have a reputation for criticizing other archaeologists’ conclusions without examining their evidence, but other Israeli archaeologists have been critical and almost dismissive of him and his methods.]

Both believers and nonbelievers view Finkelstein’s approach as unwarranted. His point of view has won very few converts in archaeological circles. His skepticism borders on extremism not only because of the way he approaches the biblical text, but also because of the way he treats other scholars who disagree with him. In the end, Finkelstein may be a respected archaeologist in some circles, but he is spectacularly incorrect in his conclusions about the historical accuracy of the Bible.

REFERENCES

Finkelstein, Israel, et al. (2007), “Has King David’s Palace in Jerusalem Been Found?” Tel Aviv, 34[2]:142-164.

Friedman, Matti (2008), “Archaeolgist Says He Found Oldest Hebrew Writing,” http://www.usatoday.com/tech/science/2008-10-30-424395593_x.htm.

Kitchen, Kenneth A. (2003), On the Reliability of the Old Testament (Grand Rapids, MI: Eerdmans).

Mazar, Eilat (2006), “Did I Find King David’s Palace?” Biblical Archaeology Review, 32[1]:16–27,70, January/February.

Shanks, Hershel (2010), “The Devil is Not So Black as He is Painted,” Biblical Archaeology Review, 36[3]:48-58, May/June.

Christians Should Examine Islam by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=8&article=3588

Christians Should Examine Islam

by	Dave Miller, Ph.D.

With the advent of 9/11, our world, and the way we view it, has been forever altered. As you well know, Islam has not only captured international attention, it is expanding its influence and making extensive encroachments into American culture. Almost on a daily basis, the average American is stunned, even shocked, to hear of the concessions being made to Islam in America. From permitting the construction of a mosque near ground zero, to building taxpayer-funded prayer rooms for Muslims on college campuses, Islam’s encroachments are steadily increasing. Over 1,200 mosques dot the American landscape—most built within the last two decades—and more being built every day. Influential American authorities—from politicians to public school educators—are promulgating the equal acceptance and promotion of Islam in public life.

Now is the time for Christians to be informed. Now is the time for Christians to prepare themselves to help Muslims to see the truth. Five years ago, Apologetics Press released The Quran Unveiled, a volume intended to provide readers with an analysis of the fountain head of Islam: the Quran. Indeed, the authenticity of Islam rests on the credibility of the Quran. If the Quran is from God, it must possess the self-authenticating attributes and characteristics of divine inspiration. If it is not from God, though it may possess certain positive, even valuable, qualities, it must be rejected as disqualified to legislate human behavior in an absolute and ultimate sense. The primary purpose of The Quran Unveiled is to examine Islam’s holy book with a view toward ascertaining whether it is, in fact, of supernatural origin.

Apologetics Press continues to surge forward to maintain its cutting edge articulation of New Testament truth to current culture. Responding to the upsurge of Muslims into America is a part of this effort to teach the truth for Christ. We dare not ignore what is happening to the country. We must prepare ourselves to “make a defense” (1 Peter 3:15). In this month’s edition of Resources (insideR&R), you’ll find an advertisement with order information regarding how to purchase a copy of the book. Additionally, a DVD set of the live Islam Seminar is available. We urge you to take advantage of these tools in your evangelistic efforts to point people to Jesus Christ.

From Mark Copeland... "THE BOOK OF ISAIAH" The Man, The Times, And The Book

                          "THE BOOK OF ISAIAH"

                    The Man, The Times, And The Book

Isaiah is often referred to as "The Messianic Prophet", because of his
many prophecies that were fulfilled in Jesus.  The New Testament quotes
and applies more scriptures from the book of Isaiah than any other Old
Testament prophet.

Yet Isaiah's work was not solely foretelling the future.  A prophet of
God was not primarily a future teller, but one who spoke God's word to
the people of his own day.  The word "prophet" literally means "to boil
up like a fountain."  Therefore a prophet was a spokesman for God; not
so much a "foreteller" as a "forth teller"!

Isaiah was God's spokesman to Judah and Jerusalem at time when the
nation was immersed in sin.  He spoke God's indictment against their
sins, urging them to repent.  He then foretold destruction upon them if
they did not return to God.

In the midst of these dire warnings, Isaiah also foretold of a bright
future with the coming Messiah.  God would not forget His covenant made
to Abraham, Isaac, Jacob, and David.  He would spare a remnant of the
nation of Israel out of which would come the Messiah and His new
kingdom.

ISAIAH, THE MAN

His name (Isaiah) means "salvation of the Lord" or "the Lord is
salvation", and is certainly symbolic of his message.  He is described
as "the son of Amoz" (Isa 1:1; 2:1; 13:1), of whom the Bible reveals
nothing.  He was married and had two sons, Shear-Jashub ("the remnant
shall return", Isa 7:3) and Maher-Shalal-Hash-Baz ("in-speed-spoil-booty-
hastens", Isa 8:3), whose names also symbolized his message.

Tradition says that Amoz was a brother of Amaziah, the son of Joash,
king of Judah (2Ki 14:1).  This would make Isaiah a close relative to
those who were kings during his lifetime, and would explain his close
association with kings and priests and involvement with world affairs.

Isaiah received his visions in the days of "Uzziah, Jotham, Ahaz, and
Hezekiah, kings of Judah" (Isa 1:1).  It is generally thought the vision
of the throne scene which occurred "in the year Uzziah died" (Isa 6:1)
was the beginning point of his ministry as a prophet (ca. 739 B.C.).
According to Jewish tradition, Isaiah was executed by Manasseh only a
few years after he ascended the throne.  One source describes Isaiah as
having been sawn asunder with a wooden saw (cf. He 11:37).  This would
mean Isaiah prophesied during a period of approximately fifty years (ca.
739-690 B.C.).

ISAIAH, THE TIMES

It was a time of great political turmoil for the nation of Judah.
Assyria was expanding its empire, attacking Israel and Syria to the
north.  When Judah refused to joined a coalition with Israel and Syria
to resist Assyria, Judah was attacked by Israel and Syria in
retaliation.  As Judah seriously considered inviting Assyria to help,
Isaiah sought to encourage the king and the people to trust only in
Jehovah.  King Ahaz of Judah rejected Isaiah's advice and asked Assyria
to come to his aid.  Assyria accepted, and the capital of Israel
(Samaria) fell in 722 B.C. (Hendriksen)

It soon became apparent that Judah was next on Assyria's hit list.
Judah began looking to Egypt in the south for help.  Once again, Isaiah
counseled the nation to make no alliances but trust only in the Lord.
King Hezekiah heeded Isaiah and God rewarded his faith by destroying the
Assyrian host (Isa 36-37).  But in a moment of weakness Hezekiah showed
the ambassadors from Babylon (Assyria's enemy) the house of his
treasures (Isa 39:1-2).  This prompted Isaiah to foretell that the
king's treasures and his descendants would be taken away to Babylon (Isa
39:5-7).  With this prophecy as an introduction, in chapters 40-66
Isaiah speaks from the viewpoint of Babylonian exile and foretells of
coming pardon, deliverance, and restoration. (ibid.)

During this time God sent several prophets to Israel and Judah.  Hosea
(750-725 B.C.) prophesied mainly to Israel, the northern ten tribes.
Micah (735-700 B.C.) together with Isaiah spoke primarily to Judah in
the south.

ISAIAH, THE BOOK

Two major themes run throughout the book.  There is the exhortation to
"Trust in the Holy One of Israel".  Faith in the Lord would assure
forgiveness for their transgressions and deliverance from their enemies.
Eight times the people are urged to "wait upon the Lord" (cf. Isa
40:28-31).  "The Messiah to come and the glory of His age" is another
dominate message.  Isaiah spoke frequently of the events to come,
foretelling the fall of heathen nations and the establishment of the
kingdom of the Messiah who would rule in justice and righteousness (cf.
Isa 2:1-5).

Isaiah's favorite designation for Jehovah (Yahweh) is "The Lord of
Hosts", used 62 times in the book.

"The name designates the Lord as omnipotent, and...is used by all the
writing prophets except Ezekiel, Joel, Obadiah, and Jonah.  The term
'hosts' designated the armies of Israel.  It could also refer to the
angels, the heavenly messengers of the Lord, and to the stars as God's
hosts.  When, as here, it appears without further qualification, it
designates the Lord as the God of all hosts, and is thus an equivalent
expression for the 'all-powerful God'." - Edward J. Young

Another designation for the Lord used by Isaiah is "The Holy One Of
Israel".  In his book it is used 25 times, while found only six times in
all the rest of the Bible.

The book of Isaiah can be divided into two major parts:

The Assyrian Period (chapters 1-39) - The prophet proclaims the Lord's
indictment against Judah and Jerusalem, and the coming judgment against
them.  He portrays the sovereign rule of the Lord of Hosts who judges
not only Israel, but heathen nations as well.  He prophesies that the
Lord will use Assyria, Babylon, and the Medes to execute His purposes,
and afterward judge each of these along other nations, bringing them to
desolation because of their sins. (Harkrider)

The Babylonian Period (chapters 40-66) - Isaiah exhorts an afflicted
people to have faith and patience.  He describes the salvation and
future blessings to come upon the true Israel of God.  Though Isaiah did
not live during the period of Babylonian captivity, through inspiration
he was able to speak words of comfort to those who would experience that
difficult time of Israel's history. (ibid.)

GENERAL OUTLINE

I. THE ASSYRIAN PERIOD - CONFLICT AND VICTORY (1-39)

   A. PROPHECIES CONCERNING JUDAH AND JERUSALEM (1-12)

   B. PROPHECIES CONCERNING THE NATIONS (13-27)

   C. THE SOURCE OF TRUE DELIVERANCE (28-35)

   D. HISTORICAL INTERLUDE (36-39)

II. THE BABYLONIAN PERIOD - HOPE FOR TROUBLED TIMES (40-66)

   A. THE ONE TRUE GOD VERSUS IDOLS (40-48)

   B. SALVATION THROUGH THE SUFFERING SERVANT (49-53)

   C. THE FUTURE GLORY FOR GOD'S PEOPLE (54-66)

REASONS TO STUDY THE BOOK

There are many reasons why Christians should read and study the book of
Isaiah.  Among them:

It increases faith in Jesus as the Messiah, as one reads the messianic
prophecies that were fulfilled in Him.

It strengthens hope in God as the One who is ultimately in control of
all things, and will bring His purposes to pass.

It inspires love for God and His Messiah, as one reads of the blessings
to be found in obedience to God's Word.

It enlarges understanding as to how God ruled in the nations of men in
the past, and how Christ may exercise His rule in the nations today.

Give yourself the opportunity to be blessed by this wonderful book of
the Bible!

REVIEW QUESTIONS FOR THE INTRODUCTION

1) What is Isaiah frequently called?  What does his name mean?
   - The Messianic prophet; "Salvation is of the Lord" or "The Lord is
     salvation"

2) Who did he primarily preach to?  During what kings of Judah did he
   prophesy?
   - Judah and Jerusalem; Uzziah, Jotham, Ahaz, and Hezekiah

3) Approximately when did he serve as a prophet of God?  How many years?
   - During the years of 739-690 B.C.; 50 years

4) What other prophets were contemporary with Isaiah?  To Whom did they
   prophesy?
   - Hosea (750-725 B.C.) - Israel
   - Micah (735-700 B.C.) - Judah

5) What nation was threatening Israel and Judah from the north?  What
   coalition attacked Judah for not aligning with them against the
   northern invader?
   - Assyria; Israel and Syria

6) To whom did Judah turn for help in the days of King Ahaz?
   - Assyria

7) When did Samaria fall and Israel taken into captivity?
   - 722 B.C.

8) When Assyria threatened Judah, what country was Judah tempted to look
   to for help?
   - Egypt in the south

9) Who did Isaiah convince to place his trust in the Lord instead of
   political alliances?
   - King Hezekiah

10) How did God reward this king for his faith?
   - Destroyed the Assyrian host in one night

11) What mistake did the king make that prompted the prophesy of
    Judah's captivity?
   - He showed the treasuries of his house to the ambassadors from
     Babylon

12) What are the two major sections of the book?
   - The Assyrian Period, Conflict And Victory (1-39)
   - The Babylonian Period, Hope For Troubled Times (40-66)

13)  What are two major themes running through the book?
   - "Trust in the Holy One of Israel"
   - "The Messiah to come and the glory of His age"

Executable Outlines, Copyright © Mark A. Copeland, 2015

 

From Mark Copeland... "THE BOOK OF ISAIAH" Introduction To The Entire Prophecy (1)

                         "THE BOOK OF ISAIAH"

                Introduction To The Entire Prophecy (1)

OBJECTIVES IN STUDYING THIS SECTION

1) To begin our study of Isaiah, with an introduction and sample of the
   entire prophecy

2) To observe God's condemnation of Judah for lack of compassion and
   justice for the fatherless and widows, along with idolatrous worship

3) To see the redemption God offered for those willing to repent, and
   the destruction promised to those who persist in their rebellion

SUMMARY

The book of Isaiah begins with a heading that defines the nature of
Isaiah's message as a 'vision' concerning Judah and Jerusalem received
during the reigns of four kings of Judah:  Uzziah, Jotham, Ahaz, and
Hezekiah.  This would place the date of Isaiah's work approximately
739-690 B.C. (1).

The first chapter serves as an introduction to the entire prophecy,
especially the first section of the book (Prophecies Concerning Judah
And Jerusalem, chs. 1-12), and provides an example of the messages God
wanted Isaiah to deliver.  It begins with what has been described as
"The Great Arraignment", in which the Lord indicts Israel for rebellion.
The corrupt condition of the nation and city is described and their
hypocritical worship condemned (2-15).

Even so, the Lord offers a call to repentance.  For those willing to
cleanse themselves and replace their evil doings with justice and
compassion, they can be forgiven and eat the good of the land.  For
those who refuse and continue in their rebellion, they will be devoured
by the sword (16-20).

The last half of chapter contains an announcement of the coming judgment
upon Judah and Jerusalem. The corrupt condition of Jerusalem is
described, for the 'faithful' city has become a 'harlot.'  The city is
full of murderers and rebellious princes who care not for the widows and
fatherless, but only rewards and bribes.  The Lord promises to purge the
city of His enemies and restore good judges and counselors, that she
might once again be the 'faithful' city.  Those who repent will see Zion
redeemed with justice and righteousness, but those who continue to
forsake the Lord will be consumed.  The gardens in which they worshiped
idols will be burned like dry vegetation (21-31).

How the Lord will carry out His judgment will be revealed later in the
book.

OUTLINE

I. THE HEADING (1:1)

   A. NATURE OF THE BOOK...
      1. Called a 'vision'
      2. Prophets were originally called 'seers' - 1Sa 9:9
      3. Therefore the "vision of Isaiah...which he saw" refers to the
         'sight' or 'word' inspired from God; i.e., a prophecy

   B. AUTHOR OF THE BOOK...
      1. "Isaiah the son of Amoz", possibly a kinsman to the king
      2. His name means "Salvation is of the LORD", very much in keeping
         with the theme of his prophecy

   C. SUBJECT OF THE BOOK...
      1. "concerning Judah and Jerusalem"
      2. The moral conditions of Judah and Jerusalem, and what God plans
         to do with them

   D. DATE OF THE BOOK...
      1. "in the days of Uzziah, Jotham, Ahaz, and Hezekiah"
      2. Approximately 739-690 B.C.

II. JUDAH'S SINFUL CONDITION (1:2-15)

   A. "THE GREAT ARRAIGNMENT"...
      1. In which the LORD 'indicts' Israel in the presence of witnesses
         (heaven and earth)
      2. The 'indictment' - 1:2-3
         a. Rebellious children who do not know their Father
         b. Unlike the ox that knows its owner, and the donkey its
            master's crib

   B. THE CONDITION OF THE NATION...
      1. A sinful, corrupt nation that has turned away from God - 1:4
      2. Like a body festering with wounds and sores, yet asking for
         more - 1:5-6
      3. The countryside overthrown by strangers, Jerusalem besieged
         - 1:7-8
      4. Except for a small remnant, would have become like Sodom and
         Gomorrah - 1:9

   C. THEIR HYPOCRITICAL WORSHIP...
      1. God can no longer endure their religious activities - 1:10-14
      2. God will not answer their prayers, for blood is on their hands
         - 1:15

III. THE CALL TO REPENTANCE (1:16-20)

   A. AN APPEAL TO REPENT...
      1. Cleanse yourselves, put away evil - 1:16
      2. Do good, seek justice, reprove the oppressor, defend the
         fatherless and widow - 1:17

   B. GOD'S GRACIOUS INVITATION AND WARNING...
      1. An invitation to be made "white as snow" and "white as wool"
         - 1:18
      2. Blessings for those who obey, dire consequences for those who
         rebel - 1:19-20
         a. Those who heed will eat of the land
         b. Those who refuse will be devoured by the sword

IV. ANNOUNCEMENT OF THE COMING JUDGMENT (1:21-31)

   A. THE CORRUPT CONDITION OF JERUSALEM...
      1. Once faithful, now a 'harlot' - 1:21a
      2. Once full of justice and righteousness, now murderers - 1:21b
      3. A 'polluted' city - 1:22
      4. Her princes corrupt and heartless, caring not for fatherless
         and widows - 1:23

   B. THE CITY TO BE PURIFIED...
      1. The Lord to get rid of His enemies - 1:24
      2. The Lord to purge away the "dross" - 1:25
      3. The Lord to restore good judges and counselors - 1:26a
      4. Once again it will be called "the righteous city, the faithful
         city" - 1:26b

   C. PENITENTS REDEEMED, TRANSGRESSORS CONSUMED...
      1. Those penitent will be redeemed with justice and righteousness
         - 1:27
      2. Those who forsake the Lord will destroyed and consumed - 1:28
         a. They will be ashamed of their trees and gardens (where
            idolatry was practiced) - 1:29
         b. Despite their strength, they shall be consumed like dry
            vegetation - 1:30-31

REVIEW QUESTIONS FOR THIS SECTION

1) How does Isaiah describe his message?  Who does it concern?  (1:1)
   - As a vision; Judah and Jerusalem

2) During what kings did Isaiah proclaim his message?  Approximately
   when? (1:1)
   - Uzziah, Jotham, Ahaz, Hezekiah; 739-690 B.C.

3) Whom does God call as witnesses against Israel? (1:2)
   - Heaven and earth

4) What charges does He bring against her? (1:2-3)
   - His children have rebelled against Him, they do not know Him

5) How is the nation described? (1:4)
   - A sinful nation, a people laden with iniquity, a brood of
     evildoers, children who are corrupters

6) How is the condition of the nation depicted? (1:5-6)
   - The head is sick, the heart faint
   - The body covered with untreated wounds and festering sores

7) What is the condition of the countryside?  The city of Jerusalem?
   (1:7-8)
   - Desolate, cities burned with fire, strangers devouring the land
   - Like a booth in a vineyard, a besieged city

8) If God had not left them a remnant, what would they have been like?
   (1:9)
   - Sodom and Gomorrah

9) What is it that God can no longer endure? (1:10-14)
   - Their worship with its sacrifices and assemblies

10) Why will God not accept their worship and prayers? (1:15)
   - Their hands are full of blood

11) What does God want them to do? (1:16-17)
   - Put away evil, do good, seek justice, rebuke the oppressor, defend
     the fatherless and widow

12) What comforting promise does God offer regarding their sins?
    (1:18)
   - "Though your sins are like scarlet, They shall be as white as snow;
     Though they are red like crimson, They shall be as wool."

13) What is promised to the obedient?  To the rebellious? (1:19-20)
   - They shall eat the good of the land
   - They shall be devoured by the sword

14) How is the city of Jerusalem described? (1:21-23)
   - A harlot, a place of murderers
   - Silver mixed with dross, wine mixed with water
   - Rebellious princes, companions of thieves who care more for bribes
     than the helpless

15) What does God promise to do with Zion, that is, Jerusalem
    (1:24-27)
   - Take vengeance on His enemies
   - Purge away the dross
   - Restore good judges and counselors
   - Redeem the city with justice, her penitents with righteousness

16) What will happen to the transgressors and sinners? (1:28-31)
   - Those who forsake the Lord will be consumed
   - They will be ashamed of their trees and gardens
   - They shall be burned like dry vegetation

Executable Outlines, Copyright © Mark A. Copeland, 2015

 

From Mark Copeland... "THE BOOK OF ISAIAH" Early Messages Of Isaiah (2-5)

                          "THE BOOK OF ISAIAH"

                     Early Messages Of Isaiah (2-5)

OBJECTIVES IN STUDYING THIS SECTION

1) To survey several messages of Isaiah, possibly presented in the early
   years of his ministry

2) To consider the first prophesy that looked forward to the age of the
   Messiah in which we now live

3) To introduce "foreshortening" and "figurative language" as concepts
   to understanding Biblical prophecy

SUMMARY

Chapter one (Introduction To The Entire Prophecy) provided an example of
the message God gave Isaiah to proclaim to Judah.  The next four
chapters (2-5) contain messages which speak of both the future and
present of Judah and Jerusalem.  Edward J. Young (The Book Of Isaiah)
proposes that they were Early Messages Of Isaiah presented near the
beginning of his ministry.

The first message is one of great hope, in which Zion's Glorious Future
is foretold.  The mountain of the Lord's house will be established in
the latter days, in which the word of the Lord will go forth from
Jerusalem.  Many will want to go up to the mountain of the Lord to learn
of His ways and walk in His paths of peace.  This message is clearly
Messianic and its fulfillment began with the coming of Christ (cf. Lk
24:46-47) and the establishment of His church, the house of the living
God (cf. 1Ti 3:15; also He 12:22-25).  The culmination of the prophecy
may extend even beyond the second coming of Christ, to the eternal
destiny of the redeemed, depicted in Revelation as the New Jerusalem
coming down out of heaven (Re 21:1-7,10-11,23-27).  If so, then we have
an example of what has been described as "prophetic foreshortening", in
which events far removed in the future are spoken of as if they were
close together (like looking at distant mountains; they may appear close
together, but actually be far apart).  It is in the fulfillment that we
learn various elements of a prophecy may be separated by a long period of
time (e.g., Joel 2:28-32).  Even so, the prophecy like Zion's Glorious
Future would encourage those of Isaiah's day to look forward with hope
(2:1-4).

The future hope of Zion (Jerusalem) is tempered, however, by Isaiah's
message concerning Zion's Inglorious Present.  The people of Judah in
Isaiah's day were being forsaken by God because they had left him to go
after worldliness, materialism, and idolatry.  Thus the "day of the
Lord" was about to come upon them, a time in which the arrogant would be
humbled, good leadership would cease to exist, and the women of Israel
disciplined for their wantonness.  Yet the purpose of this judgment was
to purify, and the remnant could look forward to blessings of "The
Branch" (the Messiah, 11:1), described in figurative terms that could be
understood by and give hope to Isaiah's original audience (2:5-4:6).

The reality of impending judgment is driven home by a message that
begins with a song depicting the relationship between God And Judah.
The Beloved (God) has built a vineyard and planted a choice vine (Judah)
that produced "wild grapes" (sin).  The Beloved is therefore forced to
lay waste the vineyard.  After categorizing the sins of the people upon
whom woe is to befall, judgment is described as nations from afar coming
to carry them away (5:1-30).

OUTLINE

I. ZION'S GLORIOUS FUTURE (2:1-4)

   A. THE MOUNTAIN OF THE LORD'S HOUSE...
      1. A message pertaining to Judah and Jerusalem - 2:1
      2. Events to occur in "the latter days" - 2:2a; cf. Dan 2:28,
         44-45; Ac 2:16-17; He 1:2
      3. The mountain of the Lord's house to be established - 2:2b
         a. On the top of the mountains
         b. Exalted above the hills
         c. All nations shall flow to it - cf. He 12:22-25

   B. THE WORD OF THE LORD FROM JERUSALEM...
      1. Many will want to go up to the mountain of the Lord - 2:3
         a. To the house of God Jacob - cf. Ac 15:14-17
         b. To learn of His ways, to walk in His paths - cf. Mt 11:28-
            30; 28:20
      2. Out of Zion shall go forth the law - 2:4
         a. The word of the Lord from Jerusalem - cf. Lk 24:46-47; Ac
            2,8
         b. He shall judge between the nations, rebuke many people
            1) They shall beat their swords into plowshares, spears into
               pruning hooks
            2) Nation shall not lift up sword against nation, nor learn
               war anymore - cf. Ep 2:11-22; Col 3:11; Ro 12:18; 14:17,
               19; also Re 21:10-11,23-27

II. ZION'S INGLORIOUS PRESENT (2:5-4:6)

   A. DESCRIPTION OF THE PEOPLE...
      1. Perhaps in view of the glorious future, a plea to walk in the
         light of the Lord - 2:5
      2. For God has forsaken them, and for good reasons
         a. They are infatuated with pagan customs and peoples - 2:6
         b. They are filled with symbols of wealth and power - 2:7
         c. The land is filled with idols, to which they worship and bow
            down - 2:8-9a
      3. Even Isaiah has lost his patience - 2:9b

   B. THE COMING OF "THE DAY OF THE LORD"...
      1. Coming upon all that are haughty and their idols - 2:10-18
      2. The fate of the people and their idols - 2:19-21
      3. An admonition to cease trusting in man - 2:22

   C. THE REMOVAL OF GOOD LEADERSHIP...
      1. The Lord will deprive the nation not only of supplies, but of
         good leaders - 3:1-7
      2. Because of Judah and Jerusalem's blatant wickedness - 3:8-9
      3. The righteous will be cared for, but not the wicked! - 3:10-11
      4. So poor leaders will be given to the people, and leaders who
         misused their power will be judged - 3:12-15

   D. THE WOMEN AND THEIR COMING TRAGEDY...
      1. Judgment to come upon them for their haughtiness and wantonness
         - 3:16-17
      2. A detailed description of their loss - 3:18-4:1
         a. The Lord will take away their finery
         b. Their men will fall by the sword and war
         c. They shall be left desolate, and desperate to remove their
            reproach

   E. THE RENEWAL OF ZION...
      1. "The Branch of the Lord shall be beautiful and glorious" - 4:2
         a. "In that day" - in the time of the Messiah
         b. For the Messiah is often depicted as a "branch" 

            - e.g., Isa 11:1; Jer 23:5; Zech 6:12
      2. Blessings for the remnant, in figures giving hope to Israel
         - 4:3-6
         a. The fruit of the earth shall be excellent and appealing
         b. They shall be holy when the filth and blood has been purged
            by judgment
         c. Above every dwelling place, a cloud of smoke by day, shining
            fire by night, a covering over all the glory
         d. A tabernacle for shade in the daytime heat, a place of
            shelter from storm and rain

III. GOD AND JUDAH (5:1-30)

   A. THE SONG OF THE BELOVED AND HIS VINEYARD...
      1. The Beloved planted a vineyard, but it produced wild grapes
         - 5:1-2
      2. The Lord tells Judah and Jerusalem that He will lay waste His
         vineyard - 5:3-6
      3. The vineyard identified as the house of Israel and the men of
         Judah; what the Lord wanted was justice and righteousness, what
         He got was oppression and cries for help - 5:7

   B. WOES TO THE "WILD GRAPES"...
      1. The rich who overbuild the land, they shall become desolate
         - 5:8-10
      2. The pleasure seekers, who shall go into captivity; they shall
         be humbled while the Lord will be exalted - 5:11-17
      3. The blatant sinners, who dare the Lord to do anything - 5:18-19
      4. The confused moralists, who call evil good and good evil - 5:20
      5. The arrogant and self-righteous - 5:21
      6. The mighty at drinking wine, taking bribes, depriving the
         righteous of justice - 5:22-23

   C. THE IMPENDING JUDGMENT...
      1. For rejecting the law of the Lord, and despising His word
         - 5:24
      2. The Lord's anger is aroused against His people, He has already
         struck the land - 5:25
      3. He will call for mighty nations to invade the land - 5:26-30
         a. Nations from afar, that will not stumble nor sleep
         b. Whose weapons are ready, and will devour like the lion
         c. Who will take them away, while the land is left in darkness
            and sorrow

REVIEW QUESTIONS FOR THIS SECTION

1) What do chapters 2-5 likely contain?
   - Early messages of Isaiah

2) What is foretold at the beginning of this section? (2:1-4)
   - Zion's glorious future

3) When will it happen?  When did it begin? (2:2)
   - In the last days
   - With the coming of Christ and the outpouring of the Spirit (Ac
     2:16-17; He 1:1-2)

4) What will happen in those days? (2:2-3)
   - The mountain of the Lord's house will be established on the top of
     the mountains
   - All nations will flow to it, to learn the ways of the Lord
   - Out of Zion shall go forth the law, the word of the Lord from
     Jerusalem (Lk 24:46-47)

5) What will the Lord do?  What will His people do? (2:4)
   - Judge many nations, rebuke many people
   - Beat their swords into plowshares, their spears into pruning hooks

6) What does Isaiah describe in the rest of chapters 2-4?
   - Zion's inglorious present

7) What was the moral condition of the people in Isaiah's day? (2:5-9)
   - They are infatuated with pagan customs and peoples
   - They are filled with symbols of wealth and power
   - The land is filled with idols, to which they worship and bow down

8) What was coming, and upon whom? (2:10-22)
   - The day of the Lord of hosts
   - Those who were haughty and trusting in idols

9) What would the Lord take away from them?  What would He give them in
   return? (3:1-12)
   - Good leaders; inexperienced and weak leaders

10) What is said concerning the righteous that is comforting? (3:10)
   - It shall be well with them, they shall eat of the fruit of their
     doings

11) Whose is then condemned by the Lord? Why? (3:16-23)
   - The daughters of Zion; for their haughtiness and wantonness

12) What will happen to them? (3:24-4:1)
   - Their finery will be taken away, their men will fall by the sword

13) What is promised for the remnant who survive? (4:2-6)
   - The Branch of the Lord will be beautiful and glorious
   - The fruit of the earth shall be excellent and appealing
   - They will be called holy
   - Above every dwelling place of Mount Zion and her assemblies, a
     cloud of smoke by day and a flaming fire at night
   - A tabernacle for shade in the daytime heat, a shelter from the
     storm and rain

14) What song does Isaiah then sing? What is it about? Who is it
    about? (5:1-7)
   - A song of his Beloved and His vineyard
   - His Beloved built a vineyard and planted the choicest vine, but it
     produced wild grapes
   - His Beloved would therefore lay waste the vineyard
   - The house of Israel and the men of Judah

15)  Upon whom were "woes" to come? (5:8-23)
   - The rich who overbuild the land
   - The pleasure seekers
   - The blatant sinners
   - The confused moralists, who call evil good and good evil
   - The arrogant and self-righteous
   - The mighty at drinking wine, taking bribes, depriving others of
     justice

16) In summary, what was the reason for their impending judgment? (5:24)
   - For rejecting the law of the Lord, and despising His word

17) How was the Lord's anger aroused against His people? (5:25-30)
   - He has already struck the land
   - He would call for mighty nations to invade the land

Executable Outlines, Copyright © Mark A. Copeland, 2015