MAR & APR | 2010 G E T I N TO T H E W O R D

ISAIAH: BRIDGING TWO WORLDS

MAGAZINE
Matt Chandler on

with Bible Study

a resurrected servant prophesied
500 years before jesus

4Steps for
Howard Hendricks’

Better Bible Study Immanuel’s Mother

Virgin or Not?

Repaint the Sistine

ANGELS ARE BECOMING SNAKES
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 Letter FROM THE EDITOR
When Jesus Knows What We Don’t editor-in-chief John D. Barry
academic editor Michael S. Heiser
Once while preaching, Jesus looked up at His followers and said, “Blessed are you who
art director Sean Fields
are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for
graphic designer Sarah Knepper
you shall be satisfied. Blessed are you who weep now, for you shall laugh” (Luke 6:20–
senior writers Karen Jones
21 esv). Perhaps the poor who were listening were at first enthralled by His passion, Tim Newcomb
but then thought, “How can He say that? How can a poor rabbi fix this mess?” But columnists Johnny Cisneros
Jesus knew something they didn’t. Eli T. Evans
Jacob P. Massine
When I work with homeless people, they often say the same thing that the crowd said Christy Tennant
to Peter and the other disciples (Acts 2:12–13): “Are you drunk? How can Jesus, a poor advertising sales Jared Bryant
rabbi, perform miracles? How can He fix this mess?” But I know something they don’t. marketing Dan Pritchett
W. Ryan Burns
Jesus’ disciples changed when He told them what He knew. The hearts of our friends Phil Gons
Scott Lindsey
can change when we share what we know too: Resurrection is coming (Mark 8:31–38).
publisher Logos Bible Software
Jesus has risen (Luke 24:1–12). He has risen indeed.

As you study the Bible this Easter season, remember that Jesus can bring resurrection
to your life. As Paul said, STATEMENT OF FAITH
“Christ was raised from the dead by the glory of the Father [so that] we too might walk We believe in God, the Father
Almighty, creator of heaven and
in newness of life. For if we have been united with him in a death like his, we shall ABOUT US
earth. We believe in Jesus Christ,
certainly be united with him in a resurrection like his” (Rom 6:4–5 esv). His only Son, our Lord, who was Bible Study Magazine is a
conceived by the Holy Spirit, born non-denominational publication
“Therefore, if anyone is in Christ [they are a] new creation. The old has passed away, of the Virgin Mary, suffered under dedicated to providing readers with
Pontius Pilate, was crucified, died
behold the new has come. All this is from God, who through Christ reconciled us to tools and methods for Bible study,
and was buried. He descended to the as well as insights from respected
himself” (2 Cor 5:17–18 esv adapted). dead and on the third day He rose Bible teachers, professors,
again. He ascended into heaven, is historians and archaeologists.
If we believe, the poor rabbi can “fix this mess”: He can fix you and me (John 12:36–43; seated at the right hand of the Father,
Some readers may disagree at
Isa 6:10). The Son of God raised people (John 11:28–44), healed people (Luke 4:16–37), and He will come to judge the living
times with some of the content,
and the dead.
and brought peace to those with heavy burdens (Matt 11:25–29; Heb 13:20–21). He can but we hope that overall, you will
We believe in the Holy Spirit, the holy find the magazine helpful and
still do that now. How do I know? I have watched it happen. When you see someone catholic Church, the communion of insightful. May God bless you in your
completely change and begin living for Christ, you know that Jesus is the resurrection saints, the forgiveness of sins, the pursuit of Him and in your study of
resurrection of the body, and the the Bible.
and the life (John 11:17–27). life everlasting.
— Editorial Board, Bible Study Magazine
— Apostles’ Creed

John D. Barry editor-in-chief Bible Study Magazine | Mar–Apr 2010. Vol. 2. No. 3. | www.BibleStudyMagazine.com
john@biblestudymagazine.com
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Bible Study Magazine. John is a 10+ year veteran of Logos Bible Software and loves helping Logos users: ilovelogos4@learnlogos.com
 “Do not be
unequally yoked...” II Corinthians 6:14

applies to health insurance, too.

Buying health insurance is not the same kind of decision
as buying a cup of coffee, or a car, or a house.
When you sign onto a health insurance plan, you are agreeing to partner with the other policy-
holders to pay for everything covered by your policy. If they and the company are not committed
to Jesus Christ, you can easily end up supporting practices that violate His teachings.
Does your health insurance cover abortions? What about sexually transmitted diseases resulting
from an immoral lifestyle? What about health problems caused by drug and alcohol abuse? The
list goes on.
Certainly Christians should respond with compassion to those who are suffering, but our charity
should be given by helping those who are actually in need, not by encouraging unbiblical living by
agreeing ahead of time to cover any consequences of immoral living.
Members of Samaritan Ministries share one another’s medicals needs without using health
insurance, and they have agreed not to share for abortions or other consequences of unbiblical
living. The monthly share has never exceeded $285* for a family of any size, even less for singles
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* As of November 2009

Biblical principles
applied to health care
www.samaritanministries.org
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 C ontents

March : April | 10
Matt Chandler on

2|
with Bible Study
Letter from the Editor
10
6| In the News
7| Comics and Puzzles
8| When There is No Justice, Seek Peace
20 | Facing Today : 8 Weeks in Hebrews 13
44 | Start-to-Finish Bible Study Guide for Prophetic Narrative
B R I D G I N G T W O W O R L D S
46 | Wordplay in Jonah
48 | 3 New Books and 1 Teen-Magazine-Style Bible Reviewed
25 | Isaiah is about Life in General
26 | Before You Read Isaiah, Read This
29 | Standing in God’s Council
31 | Repainting Seraphim in the Sistine: A Hebrew Word Study without Hebrew
35 | Immanuel’s Mother : Virgin or Not?

howard hendricks’
37 | A Resurrected Servant 500 Years before Jesus

Bible Study Steps 40 |

42 |
Exile to Exodus (In That Order)

16
Jesus Misquotes Isaiah 61? A diy Bible Study
43 | The Dead Will Rise : Church-Father Tertullian on Isaiah 66

Don't forget to renew your subscription! Renew now at BibleStudyMagazine.com/Renew

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 HEADLINES
IN THE
NEWS

mary hollaway

The Bible on the Xbox 360 Gaming Console

Broadman & Holman Publishing Group has
released the complete Bible for Xbox 360, called
Bible Navigator X, downloadable through
Xbox.com’s Indie Games channel.
The idea originated with Aaron Linne, a 2008
Liberty University Online Master of Business
Administration graduate. It was carried forward
by Broadman & Holman’s executive producer of
digital marketing.
Users of Bible Navigator X can scroll through (and read) the Holman Christian
Standard Bible (hcsb), run concordance searches, bookmark a favorite
location, select one of ten themes (or skins), and project biblical text on a
large screen.
Although anyone can use the application, it was designed for youth ministry.
Linne says, “This is also a great tool for youth ministers who teach in youth
spaces that already have Xbox consoles in them. It’s a quick way to create
teaching aids from equipment you already have” (source: HCSB.org).*

Follow Bible Study Magazine on Twitter: Twitter.com/BibleStudyMag

Tweeting the Bible Batter-Fried Scripture Biblica’s 200th

Former Religion Editor for Two artists, Craig Little Birthday
Publishers Weekly, Jana and Blake Whitehead, December 4, 2009 marked
Riess, now goes by the presented a batter-fried 200 years for Biblica—

Renew your “Twible Lady.” She posts

a short summary of a
Bible chapter each day on
subscription to
Twitter.com/JanaRiess.
With 1,189 total chapters,
Bible Study Magazine the project is estimated
to take three years and
for almost 50% off three months.
Riess calls the project a
Bible at a Glasgow,
Scotland art exhibition.
The 200-year-old Bible
was coated as if it were in
a basket of restaurant fries
(or chips).
The Good Book was
designed to be sold at
auction as a master’s
formerly the International
Bible Society and Send the
Light. From a small group
of Manhattan Christians
in 1809 (then called the
New York Bible Society),
Biblica has grown into a
worldwide outreach. Their
most well-known work

the cover price! “lark.” Her summaries are

aggressive and playful. She
uses abbreviations to ensure
they stay under Twitter’s
140 character limit: ‘G’ for
God, ‘Ex’ for Exodus, and
‘Aar’ for Aaron. Here are
some examples:
Ex 25: G gives specs
for Not-Yet-Lost Ark. G
quite micromanagerial re:
architectural detail. Mercy
seat, table, lampstand. Check.
Ex 26: G gets seriously
overinvolved in blueprints
for Tabernacle. Hires hgtv
designer to ensure purple &
crimson drapes will “pop.”
Ex 27: G spells out Tab interior
design: custom & top of
the line. Lighting, artwork &
dimensions. Stainless steel
kosher kitchen.
$ O N LY
14.95 Ex 28: Priests’ Project Runway!
G turns from inter design
to fashion. Ephod hottest
garment since loincloth. Blue’s
yr color, Israel.
course fundraiser for the
Glasgow School of Art.
Church leaders have
criticized Glasgow City
Council for allowing the
artwork to be displayed.
Reverend Ian Galloway
from the Church and
Society Council of the
Church of Scotland called
it an “act of desecration.”
Although the artistic
benefit has been
questioned, the artists
assert that the batter
and the Bible “are
two quintessentially
Glaswegian things”
(source: The Christian
Messenger).
is the New International
Version (niv), which they
created with Zondervan.
Today, they provide the
Bible in print, on the Web,
and for digital media.
They also oversee the
publishers Paternoster and
Authentic, which publish
academic and general
Christian titles.
Mary Hollaway
is a freelance
writer with
Mark of
Perfection llc
in Columbus,
Ohio.

Renew Now!
*Xbox and its controller are registered trademarks of Microsoft, Inc.
Ex 29: How-to for priests’
ordination: 1 bull, 2 rams, lots
o’ blood. Get blood on Aar’s A Note about the Chart Accompanying “Paul Never Wrote an
right ear. Wash ephod in Tide Autobiography” by J. Paul Tanner (bsm Jan–Feb 2010), pgs. 30 –31:
on delicate.
Under the “Formative Period,” the middle column should read “Tarsus
BibleStudyMagazine.com/Renew Source: Twitter.com/JanaRiess and nearby regions including Syria” (not Samaria).

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 PUZZLES
& COMICS

Seraphim and No Cherubim (Isaiah 6)

W U S S S H P A R E S M C ALTAR DOORPOSTS LIVE TONGS
ANOTHER FILLED SEATED UNCLEAN
E R E W D O H F N T P D A
CALLING FLEW SERAPHS WERE
T M F F I L L E D S O V L COAL FLYING SOUND WINGS

R V I D N U O S S O P T L COVERED HOLY TEMPLE

CRIED LIPS THRESHOLDS
A N O T H E R H R P E P I
Puzzle generated by Logos Bible Software. For the answers, go to BibleStudyMagazine.com/wordfind

T W T O Y G I P S M I E N

L A T O N L O D P E V L G

A C U I N S O L R I R R G

W E Y C T G E H L P G H O

C L O S F I S O P M T E T

F A S G L R U N C L E A N

L C O V E R E D D E I R C

S G N I W D E T A E S Y H
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When There is No Justice
It was a normal, hectic New York City commute. I was
walking through the Staten Island Ferry terminal to the
subway, when I witnessed two young men collide. What
was clearly an accident quickly became a showdown.
The men began hurling racial epithets at one another
and squared off for a fight right in the middle of morning
rush hour.
I wanted to keep walking. This was none of my business.
But as I watched the interaction begin to escalate I
thought: “Blessed are the peacemakers.”
The irony was not lost on me. In my devotions, I had been
meditating on Matt 5:1–12, and there was no question that
God had prepared me for that moment by reminding me
that I was to be a peacemaker. As my heart began to pound
in my chest, I said a quick prayer and then walked up to
these two strangers, already embroiled in a bitter battle
of words. Placing a hand on each of their forearms, I said
gently but firmly, “Guys, it’s not worth it. Just let it go. I
saw the whole thing. It was an accident. Neither of you
meant it.”
After a moment, they did. Casting a few parting shots at
each other, they walked separate directions. Crisis averted,
peace restored—with a few simple, gentle words.
The world desperately needs peacemakers. According
to Isa 59:8–9 (esv), peace and justice go hand in hand:
The way of peace they do not know, and there is no
justice in their paths; they have made their roads
crooked; no one who treads on them knows peace.
Therefore justice is far from us, and righteousness
does not overtake us; we hope for light, and behold,
darkness, and for brightness, but we walk in gloom.
What would happen if, in our everyday interactions,
we stopped to ask: “How can I be a peacemaker in this
situation?” What if, when we encounter small injustices,
we ask ourselves, “What would a peacemaker do?”
In that subway station, I experienced that peacemakers
can change the atmosphere of a situation. Peacemakers
bring light into darkness. Hostility dissipates when
a peacemaker enters the fray.
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MOMENT
WITH GOD
Christy T ennant
Isaiah 59 recognizes this. It does not merely present the
problem; it offers a solution:
The Lord saw it, and it displeased him, that there
was no justice. He saw that there was no man,
and wondered that there was no one to intercede;
then his own arm brought him salvation, and his
righteousness upheld him”... And a Redeemer will
come to Zion, to those in Jacob who turn from
transgression,” declares the Lord.”
(Isa 59:15–16, 20–21 esv)
The prophet was likely speaking about someone who
would bring peace to Israel in his era, but his words also
point to a future peacemaker: God’s “own arm brought
him salvation” and God’s “righteousness upheld him.”
Christ fits this description. As God’s son, Christ’s sacrifice
on the cross and resurrection were the way that God’s
“own arm” could bring salvation and eternal peace.
Jesus is thus the ultimate peacemaker. Everlasting peace
is only possible through Christ. As Paul remarks, “Since
we have been justified by faith, we have peace with God
through our Lord Jesus Christ” (Rom 5:1 esv).
As I enter into this season of Lent, Good Friday and
Resurrection Sunday, this is the question I keep wrestling
with: How can I embody and impart the presence of the
greatest peacemaker into every situation I will face?
How can I be a peacemaker today?
Will you join me in seeking to become a peacemaker?
Renew Now!
Christy Tennant is on staff with the International Arts
Movement in New York City. She is a writer, musician
and conference speaker, as well as a columnist for Bible BibleStudyMagazine.com/Renew
Study Magazine. Her blog, “Ferry Dust,” is featured on
ConversantLife.com.
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 tim newcomb

Matt Chandler on

with Bible Study

“Where the Word of God goes out, there’s
always a response,” says Matt Chandler, Lead Pastor of The Village Church in
Highland Village, Texas. “There’s an immediate response to the Word of God and then there’s a continuing

response. The Scriptures are primary, but you’ve got to build on them in expectation of (and accountability for)

their application.” For Chandler, 35, Scripture must be balanced with practical application because a church’s

emotive response is driven by its theological framework.

Matt Chandler preaches a reliance on God’s Word

with passion because he wants his congregation
to believe it. After arriving at First Baptist Church
Scripting Bible Study
Chandler’s personal time in the Bible is scripted.
of Highland Village in 2002—renamed The
“Every morning I get up and follow a guide,”
Village Church—Chandler was surprised by the
he says. “I read through the Scriptures—just the
congregation’s lack of interest in the Bible. So, he
text, no devotionals. I found my Bible reading plan
focused his efforts on raising people’s affection for
online, downloaded it, and put it into an Excel
the Bible. Since spotlighting Bible study in 2002, the
program. I just check off each reading when I’ve
congregation has grown from around 200 attendees
done it.” This plan keeps Chandler focused on the
to about 6,000 across its three campuses.
overall theology of the Bible and doesn’t give him
Village Church’s growth is rooted in Matt’s, and the wiggle room to follow his own whims, which
subsequently the church’s, priorities. Whenever could steer him off course. “You aren’t reading
Chandler is asked, “What books do you recommend through the whole Bible in a year, but you’re getting
for pastors?” He responds, “The Bible. I understand a very detailed overview of it.”
the need for books on leadership, theology and
Chandler suggests each person find a reading plan
history. My hope is that you would feast on
that fills in the gaps of their own study weaknesses.
the Scriptures, feel the angst and awe and be
His default is focusing on specific passages
overwhelmed by the gospel of our great God and
in a biblical book, and not the meta-narrative
King. This book is life-changing and sufficient.”
(or grand story). “I don’t naturally think of the
His priorities are clear. And they begin with his
meta-narrative,” he says. “But in my reading
personal Bible study.
plan, I am getting big chunks out of every book.”
Focusing on larger sections of the Bible changes his
focus to God’s grand story: “I need a little help on
that,” he admits.

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 “Educating the laity is our only real shot at beating indifference,”
says Chandler. “You can’t pursue God well without the Scriptures.”
Bible Study First;
Sermon Prep Second
To prepare for weekend services, Chandler clears his
schedule on Tuesdays and Thursdays. His Tuesday
is filled with biblical interpretation. He tackles the
Greek; he wrestles the Hebrew. “I’m trying to figure
out context,” he says. “On Tuesdays, I’m just kind
of prayerfully working through a biblical text. I tend
to preach through books in my Bible study and then
every once in a while, when I’ve got to get to the
bottom of a topic, I’ll deliver extra topical sermons.
But I primarily study and preach through a book.”
Thursdays are spent turning theological knowledge
into real-life application: He tosses in illustrations,
transitions and often the exact words he will use in a
sermon. Chandler says that this style can fit anyone:
“Pure textual study mixed with real-life meaning
is the perfect blend of theology and application.”
This mixture provides Chandler with the “vision” his
congregation needs.
Instead of relying on himself to come up with
that vision, he just follows the lead of the Bible.
“The reason I enjoy studying books of the Bible is
because I don’t have to ask, ‘How do I creatively
communicate this?’ ” He explains, “I just work on
what follows next and that focuses me on things
that I wouldn’t naturally think to address, or would
naturally want to address.” Chandler also suggests
this method for private study, acknowledging that at
any moment a topic or idea can be further explored,
but that the biblical text needs to be our primary
focus and guide.
In this vein, Chandler regularly challenges people
to make sure they are reading both the Old and
New Testament. “You need them both,” he says.
“You better understand each testament by
understanding them together. By not covering the
entirety of the Scriptures, you can’t even begin to
fathom the entirety of God.”
Bible Study in the Pulpit
and in the Family Room
Chandler does not just deliver a sermon; he
studies the Bible in front of a live congregation.
Because Chandler primarily goes through the
Bible one book at a time, his congregation knows
where he is going. They each read the text. Later,
in small groups in their family rooms, they have
an opportunity to offer their thoughts and ask
questions. The groups discuss the weekend’s sermon
and are given a Bible reading list for further study.
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The Village Church creates what Chandler calls
“communal beauty” via digital methods as well.
By posting “Fridays with Matt” on his church blog,
Chandler does not just prepare for a Sunday; he
encourages his congregation to prepare. He suggests
they read the text and be searching for God’s grand
narrative. The church has a sermon podcast and
has created dvds for its small group curriculum.
The first dvd they produced was a six-hour practical
teaching through the book of Philippians. “It’s just
exegetically walking through the text in twelve,
30-minute sections,” Chandler says. “People can do
that at home by themselves.”
Chandler wants to get useful Bible study tips into the
hands of his churchgoers. “They’re hearing me say,
‘You better be in the Word. You’ve got to be in the
Scriptures.’ ” He backs that up with available tools.
The Village Church Web site (TheVillageChurch.net)
also includes Chandler’s curriculum “Bible Study
101” and “Bible Study 201.” “Bible Study 101”
is about how to read the Scriptures every day.
“Bible Study 201” is the next step: how to interpret
the Scriptures.
Unapologetic Bible Study
Eight years into Chandler’s ministry at The Village
Church, Bible study is the focus. “We’re going to
unapologetically believe the Bible,” says Chandler.
“And we’re going to unapologetically preach it and
proclaim it.” Chandler wants the Bible to be at the
center of his church and the family rooms of his
church members. He insists it be in their genes.
“At the end of the day, we don’t want to pool
ignorance,” says Chandler. “We want to guide
people through what passages we get into. And then
(after detailed study of the Bible in small groups), we
do heavy application. The last question of our small
group meetings is always the same: ‘What needs to
change about your life in light of these truths and
how can the group hold you accountable for that?’
Everyone has to answer that question leaving group
every week; every time they meet.”
For Chandler, Bible study then becomes what he
calls a “beautiful circle of people learning the Word,
working to apply it, and use it.” This is what enables
application. It “raises the affections of people
toward the Bible” with the goal of personal growth.
“Educating the laity is our only real shot at beating
indifference,” says Chandler. “You can’t pursue God
well without the Scriptures.”

Bible Study 101
Chandler’s main piece of Bible study advice: “Don’t read the Bible like another
book.” To keep you from doing so, here are the highlights from Chandler’s
“Bible Study 101”:
• Develop a consistent time and place to
study the Bible.
• Find a reading plan that works for you:
a plan that will give you a clear direction
and purpose. “Reading plans force the
issue,” Chandler says. “They make you
read things you wouldn’t usually read.”
• Have a journal handy when studying.
“The Bible is our way of submitting our
lives to the Lord,” remarks Chandler.
“Journaling reinforces areas of your life that
you are working to improve.”
• Before you start your study, pray that God
will reveal things to you. Chandler says that
during Bible study, texts often “jump off
the page” to him after he has prayed.
• Have a highlighter and pen handy to keep
track of what is being revealed to you.
• Use a 20-20-20 plan: 20 minutes reading
Scripture, 20 minutes journaling, and
then 20 minutes praying or sharing about
those thoughts.
• Pick a key verse out of the day’s reading to
spend more time studying.
• Don’t make your applications general.
They need to be accompanied by specific
and direct steps that you can put into
practice today—to be obedient to the
revelation of Christ.
• Try doing your reading plan with a spouse
or roommate. Instead of spending the last
20 minutes praying, spend it discussing.
Marvel at the differences the two of
you find in the same texts and the way
discussing it strengthens your marriage
or relationship.
Bible Study 201
Chandler says that “digging into specific books of
the Bible is a great way to tackle the Scriptures.”
“Bible Study 201” is all about that. Here are
the highlights:
• Understand the book culturally from the Bible’s point of view.
Start by searching the rest of the Bible for any other mention
of the place or person you are about to study. If you're
studying Philippians (like Chandler did with his church),
Acts is a good reference point: Acts discusses Lydia, the jailer
mentioned, and the girl who is demon-possessed.
• Use tools, like commentaries. Commentaries and Bible
dictionaries help you understand the cultural context based
on other historical sources they consult.
• Outline the book chapter by chapter.
• Read the biblical book looking for major themes and points
that the author emphasizes. Searching for repetition is a
good way to discover emphasis.
• Conduct word studies. Word studies become “very
important” to understanding context and culture, Chandler
says. “You really get to a place where you can say, ‘Oh, this is
what he’s talking about.’ ”
• Come back to context. “It is very important to look at
the context (again), lest you look foolish,” Chandler says.
Context also allows you to effectively pick the proper
passages of Scripture when ministering to others.
• Application. Although Bible study is not synonymous with
application, it must be the final thing we do, and the item for
which we are accountable.
Renew Now!
BibleStudyMagazine.com/Renew | 13

Tim Newcomb lives in
Western Washington
with his wife and three
daughters. He is an editor
for a weekly newspaper
and a freelance writer for
various magazines and
newsletters.
Renew Now!
14 | BibleStudyMagazine.com/Renew
Bible Study after Brain Surgery
Radical life circumstances have strengthened
Chandler’s reliance on God’s Word. While at home
on Thanksgiving morning 2009, Chandler suffered a
seizure. He hit his head while falling and was taken
by ambulance to a nearby hospital.
Soon thereafter, Chandler, his wife Lauren, and
their three children learned that he had a 2-inch
tumor on the right frontal lobe of his brain that
required immediate surgery. The Chandler family
took to embracing the love and support of their
church body and was strengthened by Scripture.
In a video shown to the church before the early
December brain surgery, Chandler says he trusts
the Lord with everything. He also mentions that
a recent passage he had been preaching when
traveling—Hebrews 11—struck a new chord
with him.
In verses 33–38, Hebrews 11 talks of men who
shut the mouths of lions and some putting foreign
armies to flight and more—all good things that
happen to the people of God. “Right in the middle,
it just turns and says that some were tortured and
some were sawn in two and some destitute, but all
walked in faith,” Chandler says. “All (God) has ever
given me is nothing but good. I’ve always felt that
when I taught my message there was a hitch in that
some don’t get (the trials). I have had victory after
victory after victory. There is this part of me that is
grateful that the Lord counted me worthy for this.
Now, in an area that is not a big win, I get to show
He is enough. I get to praise Him and exalt Him
in this.”
“Don’t you dare
use me as an
excuse to live
in fear. God
does not send
us anything
He does
not provide
strength for.”
Chandler and his family have cried their share of
tears, as he is careful to note, but it is the family’s
strong foundation in Jesus that helps them
understand that “none of these things are better
than Him.”
“And I’m saying that right now,” Chandler says.
“Not as the guy who has everything, but as the guy
who could lose everything in an instant. I’m not
afraid. Don’t you dare use me as an excuse to live
in fear. God does not send us anything He does not
provide strength for.”
Chandler’s seven-hour surgery revealed that his
tumor is malignant—too large to remove and
not encapsulated.
Two weeks after the brain surgery and still with
uncertainty surrounding him, Chandler again spoke
via video to the church, saying, “The verse that
has constantly been in my head is the one from
Ecclesiastes (7:2), where it says it is better to go into
a house of mourning (than feasting).” When the
veil of mortality is lifted, lives that are seduced by
frivolousness can be changed, explains Chandler.
Starting in late December 2009, Chandler began
chemo and radiation treatments. “The peace we
feel—the joy we get to walk in—is absolutely woven
into how many of you are praying for us and asking
God to give us that peace and confidence in Him,”
he says.
Even in the most difficult times, Chandler
encourages those around him to follow his lead and
dwell in God. The way he signed a late December
blog post reveals his view of Scripture—and life for
that matter: “Christ is all, Matt Chandler.”
Getting the Most
Out of Your
Bible Reading
Written out of the conviction that there are
right ways and wrong ways to understand
Scripture, Dig Deeper presents sixteen tools
for reading the Bible and understanding it
correctly. The book’s easy-to-read format
makes it a helpful resource for Christians
who want to dig deeper and discover all
that God’s Word has for them.

DIG DEEPER
Tools for Understanding God’s Word
Nigel Beynon and Andrew Sach

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BibleStudyMagazine.com/Renew | 15
800-323-3890 www.crossway.org
 tim newcomb
Bible Study Steps
When people are taught how to study the Bible, they “get the excitement of actually
discovering stuff,” says Dr. Howard Hendricks. “That is what is lacking today. We give
people all the answers. If you don’t have the basics, you are not going to get that much
out of Bible study. Once people are taught how to do something, they can see the
value of it.”
Hendricks has trained thousands of Bible students at
Dallas Theological Seminary, including Chuck Swindoll
and David Jeremiah. For a period, he was even the
chaplain for the Dallas Cowboys. For much of his life he’s
been a traveling evangelist for Bible study—ministering
in over 80 countries. Now 85, Hendricks serves as
Distinguished Professor and Chair of the seminary’s
Center for Christian Leadership.
Author of over 15 books—including Living by the Book,
a handbook on how to study the Bible effectively—
Hendricks is finally scaling back for health reasons. He
now teaches two courses: “Bible Study” and “Advanced
Bible Study.” “All of my courses are built on the basic
pattern of observation, interpretation, application and
correlation (or communication),” says Hendricks. “I have
been teaching that for 60 years. I love it. It opens up the
Bible for me.”
Hendricks says he begins teaching people about
how to study the Bible by showing the power of the
Bible. However, he has observed an unfortunate
trend: “Christians are less and less knowledgeable
about Scripture and decreasingly motivated to be so.
Renew Now! Understanding the Word’s power is no longer a given.
Only after someone believes the value of the Bible can
BibleStudyMagazine.com/Renew
they really start to study.”
People who grasp the meaning behind what they study,
says Hendricks, are the ones clamoring to talk about it
with professors, other students and everyone they meet.
“The Bible is changing their life and changing the way
they interact with the people around them. People want
to spend time with people like that.” Hendricks’ Bible
study method will hopefully create more people who
Howard Hendricks
in 1954. clamor to talk about the Bible.
Renew Now!
16 | BibleStudyMagazine.com/Renew
howard hendricks’
Observation
“So many people are trying to interpret the Bible, but they
don’t study it,” says Hendricks. “They don’t answer the
question of ‘What do you see going on in the text?’ All of
this wasted time is spent trying to find out what the Bible
means without a basic understanding of what it says. If
you can’t understand the text, then ultimately you can’t
communicate it.”
According to Hendricks, our ability to observe the biblical
text can be enhanced without a Bible in hand. “What were
your co-workers wearing today? What was the title of the
sermon on Sunday? Set up tests for yourself to encourage
your mind to start observing everyday life.” Natural
observation will spill into Bible study.
Ask questions of the biblical text while reading it,
suggests Hendricks. “Who are the people? What are their
relationships? What do those terms mean? What is the
importance of the place they are in? Read the passage as
for the first time. Look for things that are emphasized,
repeated, related, alike, unlike and true to life.” Hendricks
recommends observing the text in 10 different ways:
»» Thoughtfully. Be a detective.
»» Repeatedly. Read entire books at a time.
»» Patiently. Spend quality time in each book you study.
»» Selectively. Decipher the who, what, where, when and how
in the text.
»» Prayerfully. Don’t copy others; ask God to reveal things to you.
»» Imaginatively. Think about how you might write the verse.
»» Meditatively. Reflect on the words.
»» Purposefully. Understand that the author used structure to
send a message.
»» Acquisitively. Attempt to retain the text.
»» Telescopically. Understand the significance of the text in light of
the entire Bible.
Interpretation
Under Hendricks’ rubric, once the steps of
observation are completed, interpretation can
begin: “Grasp how the context fits with literary
genres, history and culture. Also, what does the
context say about the writer’s relationship with
God, or even about the natural world?”
“Work to compare words, themes, phrases and
styles of the text with other biblical texts,” says
Hendricks. Then examine “the cultural setting of
the book.” This will tell you if your observations
fit the culture. Hendricks warns, “Don’t lose sight
of the value of consultation in the process—using
other resources to ensure your interpretation
is accurate.”
Application
Application is about what the text means to you.
Before we can be certain our application is correct,
Hendricks says that each person “needs to know
the text, relate it to life, meditate on its meaning,
and then practice it.” Hendricks has created nine
application questions to consider:
»» Is there an example for me to follow?
»» Is there a sin to avoid?
»» Is there a promise to claim?
»» Is there a prayer to repeat?
»» Is there a command to obey?
»» Is there a condition to meet?
»» Is there a verse to memorize?
»» Is there an error to mark?
»» Is there a challenge to face?
Communication
The correlation and communication step is simple.
As a Bible teacher, it is about understanding and
reading the audience you are speaking to.
Getting Started
If you haven't practiced Hendricks’ method, it may
seem stilted or philosophical. To fix this problem,
Hendricks starts new students in the book of Mark
because it is simple. But if the length of Mark is
overwhelming, he suggests a shorter book: “Take a
book like Jonah, for example, that has only four
chapters. Take a good amount of time with it. Get so
deeply involved with it that you can hardly wait for
the next chapter.”1
Get into Jonah with Eli Evans’ “Wordplay in Jonah” on pgs. 46–47 of this issue of bsm.
1
2
Work through a Hebrew word study with Jacob Massine’s “Hebrew Word Study without Hebrew” on pgs. 31–33 of this
issue of bsm.
3
Learn to use Biblical Greek and Hebrew with Logos Bible Software via a video series by bsm’s Academic Editor, Michael
Heiser and bsm’s columnist Johnny Cisneros. Go to Logos.com/LearnGreek
For small group Bible study, Hendricks suggests
studying “individual books according to the
group and its needs. If they ‘take off’ with it,
even having never done it, their motivation keeps
them going. I get them into something easier to
handle and prove to them that they can study the
Bible. Generally speaking, I find people at varied
levels are not convinced they can do it. But in our
classes at Dallas Theological Seminary, people who
have never done this in their life come out with
A-level grades.”
For veterans of Bible study, Hendricks recommends
they learn to use the biblical languages. “Get Greek
and Hebrew resource tools that tell you what a word
means.2 For some people it is not important, but if
you can weave that into your understanding, you
can increase the value of your study. You can’t lose
with that.”3
Anyone Can Understand the Bible
Understanding the Bible like Howard Hendricks
might seem like an impossible feat. But like
everyone else, Hendricks’ biblical understanding
started with simple hard work and dedication. In
Hendricks’ second year of seminary he pledged to
study the Bible for an hour every day. He has. Using
the pattern he teaches his students, Hendricks
works through one Bible book per month, hitting all
66 over a six-year span. While the hourly study is for
his own spiritual walk, he says that what he learns
often emerges when he speaks, writes and teaches.
During his time at Wheaton College, Hendricks
met Professor Merrill Tenney. When most students
couldn’t handle more than one course a semester
with the challenging professor, Hendricks
took three. “He changed the course of my life,”
Hendricks says. “I learned how to study the
Scriptures. He motivated me right out of my socks.”
Hard work pays off at all levels, says Hendricks.
He beams when he tells the story of an 80-year-old
who came to Dallas Theological Seminary wanting
to learn Greek. “I said ‘Are you sure?’ And he said,
‘I am just fascinated by this stuff.’ ” After four
years, the man was so accomplished in Greek that
Hendricks hired him to teach freshmen. He became
one of the seminary’s most-loved professors until
his retirement at the age of 93. It was this man’s
excitement, fascination and love of learning that Get Merrill Tenney's
got him studying the Bible in a new way. Hendricks Illustrated Manners and
Customs of the Bible at
says every Christian should have that same hunger
Logos.com/
for the Word. MannersAndCustoms
Renew Now!
BibleStudyMagazine.com/Renew | 17
 howard hendricks’

Bible Study Steps

OBSERVE Selectively.
Decipher the who,
what, where, when
Acquisitively. and how in the text.
Attempt to
Prayerfully. Don’t copy others; retain the text.
ask God to reveal things to you.

Imaginatively.
Think about
how you might Thoughtfully. Telescopically. Meditatively. Patiently.
write the verse. Be a detective. Understand the Reflect on the Spend quality
significance in light words. time in each
of the entire Bible. book you
study.
Purposefully. Understand that
the author used structure to
send a message.
Repeatedly. Read entire books at a time.

Grasp how the context

INTERPRET fits with the literary genre,

history, relationships
and location. Consult other
resources to
ensure your
Examine the cultural interpretation
Compare words, themes, phrases and
setting of the book. is accurate.
styles of the text with other biblical texts.

Is there a prayer Is there an example

A P P LY to repeat? for me to follow?

Is there a challenge
to face?
Is there a verse
to memorize?
 Is there an
error to mark?

Is there a
condition Is there a sin Is there a
to meet? to avoid?
command
Is there a promise to claim? to obey?

C O M M U N I C AT E
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 N O T YO U R AV E R A G E
B I B L E S T U DY

FacingToday
JOHN. D. BARRY

8 WEEKS IN THE FINAL CHAPTER OF HEBREWS

We all like a message of hope and grace, but when offering it to others our commitment is usually fleeting.
This is obvious when great tragedy hits. There is an outpouring of compassion and aid for a few days, weeks or
months, but then the people who are still hurting are forgotten.

The author of Hebrews calls us to do more: Much of Christianity is about living graciously and being hopeful
every day. After explaining the history of God’s redemptive plan leading up to Christ, the author of Hebrews
concludes with some commands and a little more theology. Not exactly what we all want to hear, but it’s what
we need to hear. In this 8-week study, we will explore what it means to love one another as Christ loves us.

Entertaining Angels Read Genesis 18:1–19:29. What light does this

WEEK 1

passage shed on what it means to “entertain angels

Pray that God would show you more ways that you can be hospitable and help
the hurting.
unawares” (Heb 13:2)?

Read Hebrews 13:1–25 aloud in one sitting.
Reread Hebrews 13:1–3.
When interpreting the Bible, it’s easy to displace its ancient context with our
modern feelings. There are several examples of “brotherly love” that I would
not want to represent. You know, the Cain and Abel type (Gen 4). We can’t let
our feelings about our brothers, or relationships, interfere with what God is
trying to tell us. The “brotherly love” (φιλαδελφία, philadelphía) in Heb 13:1 is
about sharing a common spiritual life (Rom 12:10; 1 Thess 4:9; 1 Pet 1:22; 2 Pet
1:7)—bearing each other’s burdens as Christ bore ours. How can you better bear
the burdens of your fellow believers?
When was the last time you showed hospitality to a stranger? If you have
to think about the answer, then you need to make a change. How can you
find more opportunities to be hospitable to strangers? Christ didn’t wait for
opportunities to arise; He went to people (John 4).
In what way does God ask us to “remember those
who are in prison” (13:3)? How does this represent
“brotherly love”? How can you bear the burdens of
those in prison?
Hebrews 13:3 is likely referring to Christians who
are in prison because of their belief in Christ.
Nonetheless, shouldn’t we extend “brotherly love”
to all who are hurting or imprisoned? Christ’s
love knew no bounds, and neither should ours.
How can you show His love in your life? Think
beyond just how you can show love in your current
contexts to how you can find more opportunities to
demonstrate it.
Continue to reflect and pray through these questions
throughout your week.

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Hebrews 13:1–25 (esv)
Let brotherly love continue. 2Do not neglect to show hospitality to
strangers, for thereby some have entertained angels unawares.
3
Remember those who are in prison, as though in prison with them, and
those who are mistreated, since you also are in the body. Let marriage be
4
held in honor among all, and let the marriage bed be undefiled, for God
will judge the sexually immoral and adulterous. 5Keep your life free from
love of money, and be content with what you have, for he has said, “I will
never leave you nor forsake you.” 6So we can confidently say, “The Lord
is my helper; I will not fear; what can man do to me?” 7Remember your
leaders, those who spoke to you the word of God. Consider the outcome of
their way of life, and imitate their faith. Jesus Christ is the same yesterday
8
and today and forever. 9Do not be led away by diverse and strange
teachings, for it is good for the heart to be strengthened by grace, not by
foods, which have not benefited those devoted to them. We have an altar
10
from which those who serve the tent have no right to eat. 11For the bodies
of those animals whose blood is brought into the holy places by the high
priest as a sacrifice for sin are burned outside the camp. 12So Jesus also
suffered outside the gate in order to sanctify the people through his own
blood. 13Therefore let us go to him outside the camp and bear the reproach
he endured. 14For here we have no lasting city, but we seek the city that is
to come. 15Through him then let us continually offer up a sacrifice of praise
to God, that is, the fruit of lips that acknowledge his name. 16Do not neglect
to do good and to share what you have, for such sacrifices are pleasing
to God.
17
Obey your leaders and submit to them, for they are keeping watch over
your souls, as those who will have to give an account. Let them do this with
joy and not with groaning, for that would be of no advantage to you.
18
Pray for us, for we are sure that we have a clear conscience, desiring to
act honorably in all things. 19I urge you the more earnestly to do this in
order that I may be restored to you the sooner.
20
Now may the God of peace who brought again from the dead our
Lord Jesus, the great shepherd of the sheep, by the blood of the
eternal covenant, 21equip you with everything good that you may do his
will, working in us that which is pleasing in his sight, through Jesus Christ,
to whom be glory forever and ever. Amen.
22
I appeal to you, brothers, bear with my word of exhortation, for I have
written to you briefly. 23You should know that our brother Timothy has
been released, with whom I shall see you if he comes soon. 24Greet all your
leaders and all the saints. Those who come from Italy send you greetings.
25
Grace be with all of you.
Never Left or Forsaken
WEEK 2
Pray that the Holy Spirit would work in you to
make you content.
Read Hebrews 13:1–16 aloud.
Reread Hebrews 13:4–6.
Why do you think that marriage is emphasized next to
verses about helping the hurting? What are we asked
to do in our marriages (Heb 13:4)? Even if you are not
married, how can you live by this commandment and
help others to do so?
Why must we keep our lives free from the “love of
money” (13:5)? What can a “love of money” do to us?
How does Heb 13:5 instruct us to break free from the
hold finances have on our lives?
What can we confidently say when we are content
(13:6)? Hebrews 13:6 is a paraphrase of Psa 118:6,
combined with a line from Psa 56:4 (or 56:11). How can
you live what Heb 13:6 teaches?
Continue to reflect and pray through these questions
throughout your week.
Always Consider the Outcome
WEEK 3 Pray that Christ will show you the right teachers
to follow.
Read Hebrews 13:1–16 aloud.
Reread Hebrews 13:7–9.
What is the “outcome” of a Christ-centered leader’s
way of life (Heb 13:7)? Why should we imitate our
Christ-focused leaders?
Does Jesus Christ change (13:8)? The natural
conclusion of Christ not changing, but remaining the
same, is that “strange teachings” are just that—new,
strange and not true (13:9). If they were truly of Christ,
they would not be absurd or odd. They would align
with what is professed in the New Testament through
Christ’s apostles and those who recorded His story.
The “foods” referred to in 13:9 are the sacrifices that
were being offered by the Jewish priesthood in the 1st
century ad (13:10–11), and likely those being offered
by Greek religious groups. However, it is not by the
sacrifice of food that we are strengthened, but by
Christ’s grace.
The author’s logic here is quite simple: Look at the
outcome of what someone is doing. If the religious
people are not getting closer to God, what does that
tell you? Grace overcomes (13:9). Sacrifices and
religion enslave. How can you break out of the mold of
religiosity in your life and seek Christ’s grace?
Continue to reflect and pray through these questions
throughout your week.
Renew Now!
BibleStudyMagazine.com/Renew | 21
 As Jesus Suffered, So Shall We
WEEK 4
Pray that God would strengthen you for when you have to bear reproach.
Read Hebrews 13:1–16 aloud.
Reread Hebrews 13:10–14.
Hebrews 13:9 tells us to not be led away by the food (or sacrifices) of
other religions. By comparison, think of the modern religions (Christian and
non-Christian) that offer legalism instead of grace. The author of Hebrews
goes on to directly condemn the Jewish leaders of his day (13:10). Why do the
Jewish leaders—still serving the old religion based in legalism, instead of
Christ who perfected grace—have no right to be at the altar Christ was offered
upon (13:10; compare 1 Cor 10:14–22; Isa 53:10)?
The high priest (of the “old religion” and “Old Covenant”) would regularly
offer sacrifices. Where were they eventually burned (Heb 13:11; compare
Lev 4:12, 21)? Jesus was crucified at Golgotha, which is outside the
city of Jerusalem, similar to how the sacrifices that were made in the
tabernacle (when the Hebrews lived in the desert) were taken outside the
camp (Heb 13:12). Just as the sacrifices made in the tabernacle sanctified
(purified the people before God), Jesus’ blood spilt at Golgotha purified all
of us (13:13).
To whom are we called to go, and who is our model for suffering when
we are persecuted for our beliefs (13:13)? Why should we do this (13:14)?
What lasting thing are we seeking (13:14)?
Continue to reflect and pray through these questions throughout your week.
Modern Sacrifices
WEEK 5
Pray that God would help you identify what He desires for you to
sacrifice.
Read Hebrews 13:1–16 aloud.
Reread Hebrews 13:15–17.
What are we asked to do “through” Christ (Heb 13:15)? Why should we do this?
What type of sacrifice does God require (13:15; compare Mic 6:6–8)?
What should we never neglect (Heb 13:16)?
Adversity can be overcome with thanksgiving (Eph 5:15–21; Col 3:12–17).
There is always something to be thankful for, even when it feels like there
is not. The author of Hebrews was likely enduring pain for Christ (13:18–19),
and we know for certain that the audience of the book was (10:32–34).
But, for the author, that was no excuse to back down from what Christ
had asked. Our eternal gift, salvation through Christ, can never be taken
away from us. Why then are Christians so afraid? How can you stare down
fear in your life and better embrace Christ’s calling?
Continue to reflect and pray through these questions throughout your week.
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Keeping Watch over Souls
WEEK 6
Pray that the Holy Spirit would show you ways
you can better serve your leaders.
Read Hebrews 13:17–21 aloud.
Reread Hebrews 13:17.
In many churches I have attended or joined, there
hasn’t been enough respect for pastors, elders and
deacons. In most circumstances, our misgivings
about these people seem justified. But even when
they are justified, respect can go a long way.
Whether these individuals were appointed by
God, or they ended up in authority through cause
and effect, the church will be better off if we love,
help and support them.
As long as a leader is not steering people away from
Christ or being abusive, we should do what Heb 13:17
recommends. But why should we do so? Who holds
our leaders accountable (13:17)?
What are the leaders required to do (13:17)? How can
you better support the leaders in your community?
How can you show them “brotherly love” (13:1)?
Continue to reflect and pray through these questions
throughout your week.
Pray Earnestly
WEEK 7
Pray that Christ would reveal to you who you
should pray for regularly.
Read Hebrews 13:17–21 aloud.
Reread Hebrews 13:18–19.
For what type of prayer does the author of
Hebrews ask (13:18)? Why does the author ask for
prayer (13:19)?
Who do you know that needs prayer? Take the
rest of the time you would usually devote to
studying Hebrews and reflect upon how you can
pray for leaders in your church, community, nation
and world. Then, pray. When praying, be sure to take
time to be silent and listen; prayer is a conversation.
Continue to reflect and pray through these questions
throughout your week.
 Equipped by the Blood of the Eternal Covenant
WEEK 8
Pray that God would help you, via His Holy Spirit, to do His will.
Study Notes:
Read Hebrews 13:1–25 aloud in one sitting.
Reread Hebrews 13:20–25.
Read 1 Peter 1:1–4. What does it mean for us to have a “God of peace”
(Heb 13:20)?
Read John 17. How is Christ’s resurrection tied to God’s ability to give us
peace?
Read John 10:1–18. Compare Ezek 34:1–10. What does it mean for Christ to be
our great shepherd (Heb 13:21)?
What does it mean that Christ gave us His blood as an eternal covenant
(contract) between us and God (Heb 13:21)? (Weeks 4 and 5 reveal this.
Also read Hebrews 8.)
What will Christ continue to do for us (Heb 13:20)? No matter what trials come
our way, no matter what pain we endure, we can be sure that Christ is with us
via His Holy Spirit and our brothers and sisters in Christ.
To whom does “glory” belong? How long will “glory” last (13:21)?
The book of Hebrews has two endings: One that ends with an “Amen” (13:21)
and one after the epilogue (13:22–25). This suggests that everything leading up
to 13:21 is a sermon. The author confirms this by calling Heb 1:1–13:21 a “word
of exhortation”—the 1st century ad phrase for a sermon (13:22). Hebrews is
meant to be preached. So let’s preach it by living it. May grace be with you in
doing so (13:25).
Continue to reflect and pray through these questions throughout your week.
And be sure to read the entire book of Hebrews aloud in one setting again.

After working through Hebrews for 14 months in Bible

Study Magazine, I have a long mental list of ways this book
is connected to everything we do. I now hear the words
of this book in my head during my daily interactions with
other people. But instead of offering my list, or my own
hopes and prayers for you, I offer the author of Hebrews’
closing words:

“Now may the God of peace who brought again from the
dead our Lord Jesus, the great shepherd of the sheep, by the
blood of the eternal covenant, equip you with everything
good that you may do his will, working in us that which is
pleasing in his sight, through Jesus Christ, to whom be glory
forever and ever. Amen. … Grace be with all of you.”
John D. Barry is the Editor-in-Chief of
Bible Study Magazine, a minister, and the
author of The Resurrected Servant in Isaiah
(forthcoming with Paternoster, 2010).
Want more out of your study of the book of Hebrews? Find the resources you need at Logos.com/Hebrews Read his blog “The Infinite in Everything”
at ConversantLife.com/JohnBarry

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 Looking
for the
Messiah?
The coming of the Messiah satisfied centuries of Jewish longings.
Sometimes readers miss this, mistaking the title “Christ” for Jesus’
last name. In Jewish contexts, you’ll see “Messiah” used in the
Holman Christian Standard Bible. Continuity, one of the reasons
you’ll love reading any of the HCSB digital or print editions.

HCSB Study Bible

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24 |
Coming October 2010
BibleStudyMagazine.com/Renew see | hcsb.org
 SPECIAL SECTION

B R I D G I
Isaiah is about Life in General
Whenever I need to be reminded of
God’s grace, I turn to the book of Isaiah.
In Isaiah we find exile and restoration—
the stuff that makes up life.
God’s battle for humanity is full of
grace and tough love. We see this
in His fight for Israel’s affection.
He chose prophets like Isaiah
(Isa 1:1), and gave them divine
visions (Isa 6:1–6), so that they
could win His people back. But they,
like many of us today, didn’t listen
(Isa 39; compare 2 Kgs 24:10–17).
In return, they were exiled—taken
captive to Babylon (2 Kgs 25). God
didn’t rise to the people’s defense
because they needed to learn the
cost of disobedience. But He also
didn’t forget them.
A generation went by before God
responded: “I, I am he who comforts
you; who are you that you are afraid
of man who dies … He who is bowed
N G T W O W
down shall speedily be released; he
shall not die and go down to the pit,
neither shall his bread be lacking”
(Isa 51:12, 14 esv). The royal ruler of
the universe (Isa 6:1–6) recognizes
that fear drove the people’s foolish
and hateful actions (Isa 30:1–17), just
like it drives ours. Yet He promises
comfort, restoration and grace
(Isa 30:18–33).
There is no greater grace than this:
even though “all we like sheep have
gone astray … the Lord laid on
[His suffering servant] the iniquity
of us all” (Isa 53:6). Like the exiles,
all of us have committed wrongs
against God and each other. But God
allowed for His servant to endure
our pain and “be numbered with
the transgressors” (Isa 53:12).
That’s us; and He offered His servant
for us (Isa 53:10).
O R L D S
God’s offering brought a new
command: “Sing, O barren one,
who did not bear; break forth into
singing and cry aloud, you who have
not been in labor!” (Isa 54:1 esv).
We are to sing with joy because
we have been restored. Through
the resurrection of God’s servant
(Isa 53:10–11)—which is ultimately
His Son (Luke 23:26–24:12)—we too
can be resurrected (Isa 66:14–24;
1 Cor 15:12–49; Rev 20:5).
In Christ, our very minds, bodies
and souls are resurrected—both
in the future and the now.
In return, He asks for our affections
towards Him and other people
(Matt 22:37–40).
As you read through Isaiah, the
focus of this issue of bsm, may you
comprehend God’s redemptive
plan for humanity—how He calls
us out of despair and turmoil into
everlasting life.

CONTENTS
26 | Before You Read Isaiah, Read This
37 | A Resurrected Servant 500 Years before Jesus
29 | Standing in God’s Council
40 | Exile to Exodus (In That Order)
31 | Repainting Seraphim in the Sistine:
A Hebrew Word Study without Hebrew 42 | Jesus Misquotes Isaiah 61? A diy Bible Study

35 | Immanuel’s Mother : Virgin or Not? 43 | The Dead Will Rise : Church Father Tertullian on Isaiah 66

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Before You Read Isaiah,
ReadThis
If you want to understand the book of Isaiah, don’t read straight
through it. You’ll get lost. The book isn’t arranged sequentially.
It’s made up of eight major sections that oscillate back and forth
between two distinct time periods.
The first chronological period is the Assyrian
crisis in Judah, under the reigns of Ahaz and
Hezekiah. The expanding Assyrian empire is
encroaching on the land of Israel. Ahaz attempts
to appease the Assyrians, and compromises
the nation’s devotion to God. His son Hezekiah
then attempts to be faithful to God and resist the
Assyrians as he faces the threat of annihilation.
The second period centers on the return of God’s
people from Babylonian exile about 150 years
later. Judah escaped the Assyrians, but was
later conquered by the Babylonians. During the
second period, Babylon is facing a threat from
another rising power, the Medes and Persians.
When they conquer Babylon, they’ll allow all
the exiles to return to their lands. Some of the
passages that speak to this second period come
from just before the return, while others come
after it. Still others take this time as their point
of departure and look ahead into future events.
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26 | BibleStudyMagazine.com/Renew
BIBLE
BACKDROPS
C hristopher R . S mith
The fact that one book speaks to two periods so
far apart in time naturally raises the question of
whether more than one person wrote it. Biblical
scholars of all theological persuasions have
various opinions on this question. Some believe
that the book had just one author, Isaiah the son
of Amoz, and a later editor that adapted some of
his material for later contexts. Others hold that
Isaiah wrote chapters 1–39, while an anonymous
later prophet and poet wrote chapters 40–66, in
a style like Isaiah’s. And still others argue that
there were actually three contributors: Isaiah; a
later author who wrote chapters 40–55 towards
the end of the exile; and another who wrote
chapters 56–66 after the return.
Whether the book was the work of one, two,
or three authors, it’s now a literary unit.
The interweaving of writings from different
periods makes the book difficult to understand
when read straight through. However, it also
enables us to appreciate the coherent story
about God’s relationship with His people.
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 Major sections in Isaiah
i isaiah 1–12
Poetic oracles and historical narratives about
the earlier time period in the late 8th century bc—
the Assyrian crisis during the reigns of Ahaz and
Hezekiah (Isa 1–12).
ii isaiah 13–23
Poetic oracles addressed to surrounding nations
at various time periods (Isa 13–23). These oracles
cover both time periods. The first oracle, against
Babylon, speaks to the situation that comes last.
But this placement pull the themes developed later
in the book forward into the beginning of the book.
iii isaiah 24–27
A short collection of oracles with a worldwide
perspective. The judgment prophesied is cosmic.
These oracles are spoken from the vantage point
of the later time period, in the mid-6th century bc
(Isa 24–27).
iv isaiah 28–33
Six long oracles, spoken in the earlier time period.
Each pronounces a “woe” on the leaders of Judah
for their reliance on Egypt for protection against
Assyria (Isa 28–33).
722 bc Assyrian destruction
of Samaria and Israel
isaiah 1–12
isaiah 13–23
isaiah 24–27
isaiah 28–33
isaiah 34–35
isaiah 36–39
isaiah 40–55
isaiah 56–66
700 bc
Once we’ve identified these eight sections, we can
see how the book of Isaiah alternates back and forth
between events within the prophet’s lifetime and
events that took place about 150 years later. The
materials are woven together skillfully. Through
strategic arrangement, the book of Isaiah presents
a unified vision of God’s past, present and future
interactions with His people.
So how should you read the book of Isaiah? The most
important thing is to recognize the separate sections
and time references. Then create your own reading
plan that will allow you to understand the book.
If knowing the time references helps you read the book
meaningfully in its current sequence, great. But there’s
no reason not to take other approaches.
v isaiah 34–35
A second brief collection of oracles in which the later
historical situation is once again addressed (Isa 34–35).
Cosmic judgments are described and the restoration of
God’s people is promised.
vi isaiah 36–39
Historical narratives of Jerusalem’s deliverance
from the Assyrian invasion, and of King Hezekiah’s
recovery from a deadly illness, in the earlier period
(Isa 36–39). The second narrative includes a description
of how some Babylonian emissaries visited Hezekiah.
This narrative is out of sequence chronologically within
this section. It should really come first. But because it’s
been placed last, it creates continuity with the section
that immediately follows, by a common reference to
Babylon.
vii isaiah 40–55
Lyric promises to the exiles in Babylon of their imminent
return to Judaea, the southern part of Israel (Isa 40–55).
God’s suffering servant plays a crucial part in this
return. This is the later period.
viii isaiah 56–66
The final section (Isa 56–66), also set in this later period,
challenges the returned exiles to maintain justice. The
section promises that from the rebuilt Jerusalem God’s
glory will spread throughout the world.
587 bc Babylonian End of Babylonian Exile
Destruction of Mid 6th Century bc
Jerusalem in Judah
Shading indicates time period addressed.
Babylonian Exile (587 bc–539 bc)
600 bc 500 bc
For example, you might want to read sections 1, 4 and
6 together first, to understand the challenges Judah
faced during the Assyrian crisis and to see how that
crisis was resolved. You could then read sections 7
and 8 together, to see how the people were freed from
exile and how they discovered God’s plan for them Christopher
after their return. Then try reading sections 3 and 5 R. Smith is
together and compare them with other future-focused an ordained
minister and
prophecies in the Bible. Once you’ve read all these
holds a Ph.D.
sections, you’ll see how the oracles against the nations
in Theology.
in section 2 provide the historical and theological He's the
backdrop to each section. author of The Beauty Behind
the Mask: Rediscovering the
You don’t have to read straight through a Bible book; Books of The Bible and was
take whatever creative approach is best for you. an editor for The Books of
That’s never against the rules. the  Bible.
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 Renew Now!
28 | BibleStudyMagazine.com/Renew
 I D A R E YO U N O T T O B O R E
ME WITH THE BIBLE
Standing in the Council
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BibleStudyMagazine.com/Renew
Michael
S. Heiser
has a PhD
in Hebrew
Bible and
Semitic
Languages.
He is the Academic Editor
of Logos Bible Software
and Bible Study Magazine.
Read more by Michael at
MichaelSHeiser.com.
Get more out of your
study of Isaiah with the
resources at
Logos.com/Isaiah
Most people think a prophet is someone
empowered by God to foretell the future.
No doubt, prophets announced God’s
intentions, but forecasting future events
wasn’t their primary job description.
A prophet’s chief task was to serve
as God’s mouthpiece to His covenant
people Israel and to her enemies. So
how did someone become a prophet?
Was there some sort of heavenly
qualification? In fact, there was.
You might think the standard for a prophet was
whether their words came to pass exactly as uttered
(Deut 18:15–22). But that’s actually a bi-product of the real
litmus test, which we read about in Jeremiah:
For who among them has stood in the council (sôd, ‫)סוד‬
of the Lord to see and to hear his word, or who has paid
attention to his word and listened? [The Lord says] …
“If they had stood in my council (sôd, ‫)סוד‬, then they
would have proclaimed my words to my people.”
(Jer 23:18, 22 esv)
What does it mean to “stand in the council”? Jeremiah
elaborates: “to see and to hear his word … to pay attention
to his word and listen.” The one essential test of a
prophet—that preceded their ability to deliver a divine
message—was that the prophet had to see and hear God
in His council.
In the Bible, God and His heavenly host were thought
to live and conduct business in the divine throne room.
This assembly, with God as its ceo, is called “a divine
council” (Psa 82:1; 89:5–7).1 God chose prophets and
commissioned them directly for ministry. When a prophet
“stood in the council,” they had a direct encounter with
God in His throne room. This motif of “standing in the
council” is a repeated pattern in the Bible.
In the case of Isaiah, the prophet was transported to the
throne room of Yahweh (Isa 6:1–6) to receive his call to
service (Isa 6:8–9). For Ezekiel, the circumstances were
reversed, with the throne of the Lord coming to him
(Ezek 1:1–14, 26–28). Jeremiah was also commissioned
via a direct encounter with God. At the beginning of his
ministry the “word of the Lord” came to him (Jer 1:4)
and appointed him a prophet. The “word” is identified
as Yahweh (Jer 1:6–7) who has come in human form. He
reaches out His hand to touch Jeremiah’s mouth (Jer 1:9).
It was this encounter that distinguished Jeremiah from
false prophets.
1
For more on the divine council, see Heiser’s article in the Dictionary of the Old Testament: Wisdom, Poetry, and Writings (Downers Grove: InterVarsity,
2008), pgs. 112–116, or visit TheDivineCouncil.com
2
See Andrew B. Perrin, “A Fire Breathing God in Psalm 18:8” (bsm Sept–Oct 2009): pgs. 42–43 at BibleStudyMagazine.com/Fire
michael s . heiser
The pattern began with the first man, Adam, as Job 15:7–8
indicates: “Are you the first man who was born? Or were
you brought forth before the hills? Have you listened in
the council (sôd, ‫ )סוד‬of God? Have you restricted wisdom
to yourself?” Eden was the abode of God and his heavenly
host. If Job could say he had such access, then he could
speak with authority about his innocence.
Proceeding from Adam, Enoch and Noah
“walked with God” (Gen 5:22, 24; 6:9). The former
“prophesied” (Jude 14–15), while the latter is called a
“herald of righteousness” (2 Pet 2:5). God appeared
visibly to Abraham (Gen 12:1–3; 15:1–6; compare
Acts 7:2–4), Isaac (Gen 26:1–5) and Jacob (Gen 28:10–22;
31:11–13; 32:22–32; compare Hosea 12:3–4). Moses
was commissioned at the burning bush (Exod 3:1–15).
The elders of Israel under Moses were commissioned
directly by Yahweh (Num 11:24–25), as was Joshua
(Deut 31:14–23; Josh 5:13–15). The book of Judges records
dramatic appearances to Gideon (Judg 6) and the “word”
of the Lord “appearing” to Samuel, the last of Israel’s
judges, when he was a boy: It “stood” (1 Sam 3:10) before
Samuel to inform him of Eli’s fate.
Many New Testament figures also began their ministries
with a direct divine commissioning. For example, the
Father and the Spirit were present at Jesus’ baptism
(Matt 3:16–17), an event that told astute observers that
Jesus was in the prophetic line. Paul’s famous encounter
with the risen Christ on the road to Damascus was crucial
to proving his status as an apostle in the prophetic
tradition (Acts 9:1–9; 1 Cor 9:1; 15:8). And it is no accident
that the commissioning of the disciples at Pentecost was
accompanied by divine fire (Acts 2:1–4), since fire is a
frequent element of divine throne room commissioning
scenes in the Old Testament (Exod 3:1–3; 24:17; Isa 6:6–7;
66:15; Ezek 1:4, 13, 27; Dan 7:9–11).2
Amazingly, the New Testament applies this
commissioning to every believer. Every Christian is
united to Christ and is commissioned to not only spread
the gospel (Matt 28:18–20), but also to be Jesus to the
world (2 Cor 3:18; 4:11; 2 Tim 1:9; 1 Pet 2:21; 2 Pet 1:4).
Every believer is Christ’s ambassador (2 Cor 5:20), having
met Christ through the gospel. As the prophets before us,
we are now God’s mouthpieces.
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 Anchoring christiAns
of all ages in the truths of Scripture.
The Apologetics Study Bible line features unique articles and contributions from modern day apologists, along
with book introductions, study notes on “problem” passages, sidebars, and comparisons. The soon-to-be
released Apologetics Study Bible for Students includes dozens of articles collected from today’s most popular
youth leaders, along with 25 tactics against common anti-Christian arguments, 20 top five lists to help younger
Christians remember key apologetics topics, notable quotes, and more.
The Holman
ALso QuickSource™
Guides

Coming Soon

Learn more at ApologeticsBible.com.

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30 | BibleStudyMagazine.com/Renew
H E B R E W W O R D S T U DY
WITHOUT HEBREW

J acob P . M assine

R epaint the

Sistine
Chapel
A n g e l s a r e B e c o m i n g S n a k e s
Egypt was a terrifying empire during Isaiah’s lifetime (ca. 750–700 bc).
Yet they seemed like a viable ally for Israel—a nation surrounded by hostile
countries. But God said, “Therefore shall the protection of Pharaoh turn to
your shame, and the shelter in the shadow of Egypt to your humiliation”
(Isa 30:3 esv). He declares reliance on Egypt to be futile.

Hence the unsettling scenery a few lines later: “An oracle

concerning the animals of the Negeb. Through a land
of trouble and distress, of lioness and roaring lion, of
viper and flying serpent” (Isa 30:6 esv). Wait a minute.
Flying snakes?

Using the esv Hebrew-English Reverse Interlinear of the Old

Testament, we learn that the term underlying the translation
“flying serpent” is ‫( ׂשרף מעופף‬saraph me’owpheph).
Saraph also occurs in Isaiah’s vision of God’s throne:
“Above[the Lord of hosts] stood the seraphim (‫;ׂשרפים‬
the plural of saraph [‫)]ׂשרף‬. Each had six wings: with two he
covered his face, and with two he covered his feet, and with
two he flew” (Isa 6:2 esv).
Since the term occurs in both passages, why is the word
transliterated in Isa 6:2 (spelled out in English based on
the Hebrew), but translated in Isa 30:6? Why do we have
ddd opened to “Seraphim,” cos’ translation of the Gebel Barkal
seraphim in one passage and flying snakes in another?
Stela of Thutmose III, and the esv Hebrew-English Reverse
And aren’t seraphim angels anyway? How do we unravel Interlinear at Isa 30:6 in Logos Bible Software 4.
all this?
Logos.com/4

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 Ancient translators were also perplexed.
The Septuagint, the ancient Greek translation of the
Hebrew Bible (3rd – 1st centuries bc), transliterates
the Hebrew ‫( ׂשרפים‬saraphim) in Isa 6:2 as its Greek
equivalent σεραφιν (seraphin). However, like modern
translations, the Septuagint uses the term for snake
(ασπις, aspis) in Isa 30:6. The Latin translation, the
Vulgate (late 4th–early 5th centuries ad), does the same
thing. Isaiah 6:2’s ‫( ׂשרפים‬saraphim) is ported over
as seraphin and Isa 30:2’s ‫( ׂשרף‬saraph) is translated
regulus volans (royal flying one). The ancient
translations are no help.
It appears the seraphim are fighting identify theft. So
for this word study, we have to go beyond the word
level to the cultural level. Although theologians,
translators and artists have considered the seraphim
of Isa 6 to be angels, they are never called that in the
Bible. Time to repaint the Sistine Chapel.
Transliteration from Hebrew in Isaiah 6:2
‫( ׂשרפים‬saraphim; plural)
Greek Septuagint Latin Vulgate English (esv)
σεραφιν seraphim seraphim
(seraphin; transliterated (transliterated from (transliterated from
from the Hebrew) the Hebrew) the Hebrew)
Transliterated: spelled using the closest corresponding letters of another language
The Dictionary of Deities and Demons in the Bible (ddd)
says the word saraph occurs seven times (Num 21:6, 8;
Deut 8:15; Isa 6:2, 6; 14:29; 30:6). ddd notes that the
verb saraph means “to burn, incinerate, or destroy”
(ddd, pgs. 742–44). At first, this definition appears to
contextualize the throne room scene: “the foundations
of the thresholds shook at the voice of him who called,
and the house was filled with smoke” (Isa 6:4). But the
smoke is probably coming from the burning coals on
the altar (Isa 6:6), not the seraphim.
If the seraphim are not “burning ones,” does that
mean they are flying snakes, like Isa 30:3 suggests?
The Hebrew word saraph could come from an Egyptian
noun (srf) that means “snake.” ddd picks up on
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this, suggesting a parallel with the Egyptian uraeus
serpent—the cobra mounted on the crown of deities.
Egypt, parts of the Middle East, and Africa are home
to cobras that spit poison at their enemies—causing
intense, searing pain. This description fits the Old
Testament occurrences of saraph (Num 21:6, 8).
Like Isaiah’s flying seraphim, uraeus serpents have
wings in Egyptian art. They are portrayed this way
for two reasons: (1) the cobra’s broad hood, which
expands when it is ready to strike, looks like wings;
and (2) Pharaoh—whom the uraeus serpents guarded—
was identified with Ra, the Sun god, and Horus, the
Falcon deity. The uraeus serpent of Egypt was a symbol
of protection and power.
By searching for “uraeus” in the Context of Scripture
(cos), we learn that the Gebel Barkal Stela of Thutmose
III, after likening Pharaoh to the god Horus, warns:
Translation from Hebrew in Isaiah 30:6
‫( ׂשרף מעופף‬saraph me’owpheph; singular)
Greek Septuagint Latin Vulgate English (esv)
ἀσπίδες πετομένες regulus volans flying fiery serpent
(aspides petomenes; (translated from the (translated from
translated from the Hebrew: Hebrew: “royal flying the Hebrew)
“flying serpents”) one”)
Translated: expressed using the conventional words of another language
“It is his uraeus that overthrows them for him, his
flaming serpent that subdues his enemies” (cos Vol. 2,
pg. 15). In some Egyptian art, these serpent guardians
are also depicted with hands and feet. This isn’t
surprising since Egyptians frequently merged human
and animal characteristics in their representations of
divine beings.
But would Egyptian symbolism have a place in Israel?
Yes. Archaeologists have found royal seals with
Israelite names that bear the images of winged, uraeus
cobras.1 This archaeological material was not available
to the Septuagint translators or Jerome, who translated
the Vulgate—hence the confusion then and now.
The seraphim of Isa 6 are best understood as
serpentine, divine throne guardians.2 The message
to Israelite readers of the day: Yahweh is on the
throne, ruling Egypt and every other nation, not Ra
or Pharaoh. Isaiah uses these guardians of Egypt’s
Pharaoh (who was hailed as a god) to demonstrate the Seal with an Israelite name and a
supremacy of Israel’s God. The seraphim work for the four-winged serpent. Paleo-Hebrew
Lord of hosts, and so appealing to Egypt is a waste of inscription reads: yhmlyhw [bn] msyhw
(Yahmelyahwu son of Mesyahwu).
time (Isa 30:6).
Artistic rendering based upon Keel
Anything Egypt has to offer, God already controls. and Uehlinger’s rendering (image 274b
Anything the powers of this world have to offer, the on pg. 275; inscription on pg. 273).1
Lord already rules. As Jesus said to Pilate just before
He was sentenced to death: “You would have no Get the Context of Scripture
authority over me at all unless it had been given you at Logos.com/COS
from above” (John 19:11 esv). So don’t waste your time Pick up the Dictionary of Deities
appealing to the powers of here and now. and Demons in the Bible
at Logos.com/DDD

Jacob P. Massine
1
The leading authority on Israelite iconography in its ancient Near Eastern specializes in ancient
context is Othmar Keel. See his book, co-authored with Christoph Uehlinger, languages and English
Gods, Goddesses, and Images of God in Ancient Israel (translated by Thomas H. literature. He is a
Trapp; Minneapolis: Fortress Press, 1998), pgs. 270–77. columnist for Bible Study
2
Philippe Provençal, “Regarding the Noun ‫ ׂשרף‬in the Hebrew Bible,” Journal for the Magazine.
Study of the Old Testament (2005): 371–79.

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 WEIRD, BUT
I M P O R TA N T
Virgin
I mmanuel’ s M other
The prophecy of Isaiah 7:14 is among the most well-
known passages in the book of Isaiah. It’s also one of
the most controversial, for many reasons.
Therefore the Lord himself will give you a sign. Behold,
the virgin (‫עלמה‬, almah) shall conceive and bear a son, and
shall call his name Immanuel. (esv)
It’s difficult to get through the Christmas or Easter
season without seeing one of the major news
periodicals or educational television networks cast
doubt about the meaning of almah (‫ )עלמה‬in Isa 7:14.
A favorite argument is that the Hebrew word almah can
not mean “virgin” but instead refers to a young woman
of marriageable age—without respect to prior sexual
activity. The more precise word for “virgin” is betulah
(‫)בתולה‬, a word not used in Isa 7:14. The New Testament
author Matthew, we are so often told, mistakenly
assumed the term meant “virgin.” His ignorance led to
the doctrine of the virgin birth of Jesus. But are these
assertions correct?
It’s true that betulah refers to someone who has been
sexually inactive,1 but does that mean almah never
means virgin? Outside of Isa 7:14, the word almah
occurs only six times in the Old Testament. In all but
one of those occurrences,2 the context provides no clue
as to the sexual status of the young woman or women.
Virginity is suggested, however, in Song of Solomon 6:8,
where almah occurs in the plural (alamot, ‫)עלמות‬:
There are sixty queens and eighty concubines, and virgins
(alamot, ‫ )עלמות‬without number. (esv)
The distinction between queens, concubines, and
alamot (‫ )עלמות‬is important. A queen was a royal wife,
which obviously entails a sexual relationship with
the king. A concubine was a sexual partner who held
certain privileges, but not to the level of a wife. This
would suggest that the third group, the alamot, had no
sexual relationship with the king. An almah in this text
is a candidate to become a concubine or a wife.
Get more out of your This is precisely what we see in the book of Esther.
study of Isaiah with the In Esther 2:3 and 2:8 we read that Esther was held
resources at
in waiting for twelve months with “young virgins”
Logos.com/Isaiah (naʿarah betulah, ‫)נערה בתולה‬, under the supervision
of Hegai, while the king sought a new queen.
The use of naʿar and betulah indicates that a “young
Renew Now!
woman” (naʿar, ‫ )נער‬could certainly be a “virgin”
BibleStudyMagazine.com/Renew (betulah, ‫)בתולה‬.
michael s . heiser
or Not?
Esther was eventually taken from the “young virgins”
under Hegai to the king for an evening liaison.
Afterward, she was assigned to “second harem”
supervised by Shaashgaz, who “was in charge of the
concubines” (Esth 2:14)—indicating that Esther was no
longer a virgin, but now a concubine. That Esther and
the king had a sexual relationship during the night is
clear from Esth 2:14—“she [Esther] would not go in to
the king again unless the king delighted in her and
she was summoned by name.” To “go in” to a man or
woman is a common Old Testament euphemism for
sexual intercourse.3
The Esther story describes the king’s harem as divided
into three groups: queen, concubines and young
virgins. The last of those groups is described as
naʿarah betulah, “young virgins.” In parallel, Song of
Songs 6:8 has the same threefold division, but uses
almah (plural: alamot) to describe the third group.
This indicates that naʿarah betulah and alamot are
likely both descriptions of “virgins.”
Nonetheless, since Esther is never called an almah,
could almah still be excluded from the Old Testament
vocabulary for “virgin”? For the assertion that
“almah can not mean virgin” to be correct, naʿar and
betulah must never overlap with almah. But they do.
In Gen 24, Rebekah is referred to with all three terms
(naʿar in 24:14, betulah in 24:16, and almah in 24:43),
indicating that the terms could certainly be construed
as synonymous.
But do we even need the word study? In an ancient
patriarchal culture, a “woman of marriageable
age,” like Mary, was a female who had at least
reached puberty, and so was capable of bearing
children. Daughters in such a culture were under
close supervision and restraint. Even in today’s
sex-saturated culture, a significant number of girls
in their teen years are virgins—how much more
those in a patriarchal culture? Matthew was raised
in this culture—and with the book of Esther—so it
should not surprise us that he saw no incongruity in
understanding almah (‫ )עלמה‬to mean “virgin.”
1
See Lev. 21:3; Judg 21:12; Deut 22:23, 28; and Exod 22:15.
2
Gen 24:43; Exod 2:8; Psa 68:25; Song 1:3; 6:8; and Prov 30:19.
3
For example, Gen 16:2; 29:21; 38:8; Deut 21:13; 25:5; and Judg 15:1.
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 Maybe it’s time to change your diet.
These Bible studies are designed to help
Christians dig into God’s word and develop
clear understandings of the important truths
that change lives. Each study includes Scrip-
ture readings, daily homework, and in-depth
study notes. Studies range from eight to twelve
weeks. Leader’s guides are available. Order
online or call 866-418-1565.
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www.handstotheplow.org
Just Released - 1 and 2 Thessalonians
These two letters probably shouldn’t have been written.
Much of the information in them was given because Paul
was kicked out of Thessalonica prematurely and was not
able to tell the church these things in
person. Topics covered include instruc-
tions about how the believer can live
in a way that is pleasing to God, and
information regarding the coming of
our Lord.
©2010 HTTP, Inc.
 CUTTING
EDGE

john d . barry

500
A Resurrected Servant

500Years Before Jesus

A scholar friend of mine once remarked, “I must confess: if there is anything

that convinces me that the Bible is inspired, and from God, it is Isaiah 53.”
Isaiah 52:13–53:12 comes out of nowhere. There is no precedent for an innocent
servant of God suffering and dying for the iniquities of others. It is shocking,
graphic and brutal, yet profound.

Yet Yahweh was pleased to crush him; he afflicted [him]
(with sickness). If she (or you) places his life a guilt offering,
he will see offspring, he will prolong days and the will of
Yahweh will succeed in his hand. From the trouble of his
life, he will see light.1 He will be satisfied. In his knowledge,
my righteous servant shall make many righteous and he
will bear their iniquities. Therefore I will divide to him [a
portion] among the many, and with [the] strong ones he
shall divide bounty, because he exposed his life to death and
was counted with transgressors, and he carried [the] sin of
many and will intercede for transgressors (Isa 53:10–12).2
Who is the Servant in Isaiah?
Is the servant the nation Israel or an individual?
Scholars often assume it’s always Israel. At the
churches where I have taught, the standard
belief is the opposite: The servant is always an
individual servant, namely Jesus. Both opinions are
problematic. Here’s why.
1 Previous to Isaiah 49, the servant is Israel (or
synonymously, Jacob).
But you, Israel, my servant, Jacob, whom I have chosen, the
offspring of Abraham, my friend; you whom I took from the
ends of the earth, and called from its farthest corners, saying
to you, “You are my servant, I have chosen you and not cast
you off” (Isa 41:8–9).
“You [Israel] are my witnesses (“you” is plural in the Hebrew),”
declares Yahweh, “and my servant whom I have chosen, so
that you may know and believe me and understand that I
am he. Before me no god was formed, nor shall there be any
after me” (Isa 43:10).
“But now hear, O Jacob my servant, Israel whom I have
chosen!” Thus says Yahweh who made you, who formed you
in the womb and will help you: Fear not, O Jacob my servant,
Jeshurun whom I have chosen (Isa 44:1–2).
Remember these things, O Jacob, and Israel, for you are my
servant; I formed you, you are to me a servant; O Israel, you
will not be forgotten by me (Isa 44:21).
For the sake of my servant Jacob, and Israel my chosen, I call
you by your name, I name you, though you do not know me
(Isa 45:4).

Renew Now! But is the servant always the people of Israel? No.
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2 The servant is sometimes an individual, but
there is a shift in Isa 49:1–3. Note the first person
language for the servant:
Listen to me coastlands, pay attention peoples from afar.
Yahweh called me before I was born, while I was in my
mother’s womb he named me. He made my mouth like a
sharp sword, in the shadow of his hand he hid me and he
made me a polished arrow, in his quiver he concealed me
away. And he said to me, “You are my servant, Israel, in whom
I will be glorified.” But I said, “I have labored in vain, I have
spent my strength for nothing and vanity; yet surely my
judgment is with Yahweh, and my wage with my God.”
At first glance, the line “You are my servant, Israel”
seems to confirm that Israel is Yahweh’s servant.
But, one line later in Isa 49:5, there is a distinction
between Israel and the servant:
And now Yahweh says, who formed me in the womb to be
his servant, to bring Jacob back to him, and that Israel might
be gathered to him, for I am honored in the sight of Yahweh,
and my God has become my refuge.”
Here the servant that Yahweh formed from
the womb is bringing “Jacob back to him” and
gathering “Israel.” Isaiah 49:6 continues this
direction:
He [Yahweh] says, “It is too light a thing that you should be
my servant to raise up the tribes of Jacob and to restore the
survivors of Israel; I will give you as a light to the nations, that
my salvation may reach to the end of the earth.”
Isaiah 49:5–6 tells us that Jacob and Israel will be
gathered, raised up, and restored by the servant.
The juxtaposition of Israel against the servant
suggests that we should understand Isa 49:3’s line,
“You are Israel my servant,” as an annunciation
of a new servant who will fulfill all or part of
Israel’s role (compare Luke 3:22). While Israel
is the servant in Isa 40–48, Isa 49 identifies an
individual servant.
Character(s) Referred to as “my servant(s)”
Isaiah
Isa 20:3
Eliakim, son of Hilkiah
Isa 22:20
Israel
Isa 41:8–9; 42:1, 19; 43:10; 44:1–2, 21; 45:4; (compare Jer
30:10; 46:27–28; Ezek 28:25; 37:25)
An Individual Servant3
Isa 49:3; Isa 52:13; 53:12
Israel (Plural—“my servants”)
Isa 65:8–9, 13–14
500
A Resurrected Servant
500Years Before Jesus
Part of the failure in their
interpretation of Isa 53:10–12
is that their focus was only
on the servant; not the other
characters.
The individual in Isa 52:13–53:12 has taken up
Israel’s role as God’s chosen and called servant.
It is his duty to reconcile the relationship between
God and His people. But how will the servant do
this? And how do the results of our interpretation
align with biblical scholarship?
Where Our Logic Got Fouled Up
For the last 30 years, biblical scholarship has
generally followed the leads of Harry M. Orlinsky
and R. N. Whybray when interpreting Isa 53:10–12.4
Although these two scholars had a lot right,
they failed to detect the individual servant and
his resurrection.
Part of the failure in their interpretation of
Isa 53:10–12 is that their focus was only on the
servant; not the other characters. They didn’t ask
the basic questions: “Who causes the servant’s
suffering? Who kills him?” Here’s how we
find those answers. When we identify who the
pronouns (e.g., she, he, you) refer to, the major
players emerge: “the prophet” speaking, “Zion or
Jerusalem” acting (Isa 51:3–23; 52:7), the servant,
and Yahweh.5 The result is that Isa 53:10–12 reads:
[The prophet says,] “Yet Yahweh was pleased to crush
[the servant]; he afflicted [the servant] (with sickness).
If [Zion/Jerusalem] places [the servant’s] life a guilt offering,
[the servant] will see offspring, [the servant] will prolong
days. And the will of Yahweh is in [the servant’s] hand, it
will succeed. Out of trouble of his life [the servant] will
see light; [the servant] will be satisfied by his knowledge.”
[Yahweh says,] “My righteous servant will bring justice to
many and he will bear their iniquities. Therefore I [Yahweh]
will divide to [the servant] a portion among the many, and
with [the] strong ones [the servant] shall divide bounty,
because he exposed his life to death and was counted with
transgressors, and he carried the sin of the many and will
intercede for transgressors.
God is the ultimate cause behind the servant’s
suffering (53:12)—it was in His will (Isa 53:10)—but
Zion or Jerusalem (who symbolize God’s people)
make the servant a “guilt offering.” In ancient
Israel, a “guilt offering” was made by someone
who had deceived, robbed, defrauded, lied, or
swore falsely. In addition to making things right
with other people, the Israelites needed to make
things right with Yahweh; hence the offering
(Lev 5:20–26). Guilt offerings of bulls (or goats) died
when offered. So the servant, as the “guilt offering”
for God’s people, dies in Isa 53:10.
But something miraculous happens: The servant
“sees offspring” and “prolongs days.” Both of these
things happen in life (e.g., Gen 48:11; Isa 61:9; and
Exod 20:12; Deut 4:40; 5:16; 17:20; 25:15; Josh 24:31;
1
All Dead Sea Scrolls manuscripts and 3
The servant in Isa 49 may be the
the Septuagint (the Greek translation second-generation of Israelites living
of the Old Testament) contain the in Babylon. For a discussion of this,
word“light.” see my book The Resurrected Servant
in Isaiah (forthcoming, Paternoster
2
All translations in this article are my Press, 2010).
own or adapted from the nrsv.
The Holy Spirit and
Pentecost Today
A Biblical Theology
of the Holy Spirit
by Dr George M.
Flattery. An in-depth
analysis of the role
of the Holy Spirit
throughout Scrip-
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Judg 2:7; Prov 3:1–2). The servant is alive—he is
resurrected. Everything in Isa 53:11 also points to
resurrection: “he will see light” (compare Isa 9:6;
Psa 36:10; 49:20; Job 3:16; 33:28), and “he will be
satisfied in his knowledge.”
“Because the servant exposed his life to death,”
and was resurrected, he was able to “carry the sin
of many and intercede for transgressors” (Isa 53:12).
It is because of the servant’s death and resurrection
that God’s relationship with Israel, and with all of
us, is reconciled. Now what man does that sound
like? Who was killed in Zion by the Jerusalem
priesthood? More than 500 years before Jesus,
this was prophesied (Acts 2:14–39).
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4
Orlinsky, The So-Called “Servant of 5
For the full analysis of Isa 49
the Lord” and “Suffering Servant” in forward and an identification of all
Second Isaiah (Vetus Testamentum the characters involved, see The
Sup 14, Leiden: Brill, 1977) and Resurrected Servant in Isaiah.
Whybray, Thanksgiving for a Liberated
Prophet: An Interpretation of Isaiah
Chapter 53 (Journal for the Study of
the Old Testament Sup 4, Sheffield:
Sheffield, 1978).
Register for The Holy Spirit Colloquium:
A Conference on Current Issues in Pentecost
(January 21-22, 2010—Calvary Church, Irving, Texas)
Speakers: George Flattery, F.L. Arrington, Gordon
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Sessions designed for pastors, church leaders, and Christian
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Pre-Registration cost is $150 per attendee. Price includes a
dinner and book signing on the 21st with Dr George Flattery—
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from E to
Exodus
x
i You may be thinking that I got the title backwards: Didn’t the exodus
from Egypt come before the exile? It did, but not in Isaiah.
l
The Context of Isaiah 40:1–11
The book of Isaiah can be divided into two parts: 1–39
and 40–66. In 1–35, the Holy One of Israel is appalled
e
by the idolatry and social injustice of His people, and
sends them into exile. As a result, they lose their land
and nationhood (compare Gen 12:1–2). Though the
message in Isa 1–35 is one of judgment, it is followed
by one of promise—there is a remnant (Isa 37:31).
Then, after a brief narrative about the conflict between
Israel and Assyria (Isa 36–39), comes a message of
consolation and confrontation. Isaiah 40:1–11 marks a
major division in the book and functions as a prologue
for the next section, Isa 40–66.
The Content of Isaiah 40:1–11
Isaiah 40:1–11 moves from exile to a new exodus.
Isaiah 40:1–11 (hcsb)
“Comfort, comfort My people,” says your God. 2Speak tenderly to
Jerusalem, and announce to her that her time of servitude is over,
her iniquity has been pardoned, and she has received from the
Lord’s hand double for all her sins.
3
A voice of one crying out: Prepare the way of the Lord in the
wilderness; make a straight highway for our God in the desert.
4
Every valley will be lifted up, and every mountain and hill will
be leveled; the uneven ground will become smooth, and the
rough places a plain. 5And the glory of the Lord will appear, and
all humanity will see it together, for the mouth of the Lord has
spoken.
6
A voice was saying, “Cry out!” Another said, “What should I cry
out?” “All humanity is grass, and all its goodness is like the flower
of the field. 7The grass withers, the flowers fade when the breath
of the Lord blows on them; indeed, the people are grass. 8The
grass withers, the flowers fade, but the word of our God remains
forever.”
9
Zion, herald of good news, go up on a high mountain. Jerusalem,
herald of good news, raise your voice loudly. Raise it, do not be
afraid! Say to the cities of Judah, “Here is your God!” 10See, the
Lord God comes with strength, and His power establishes His
rule. His reward is with Him, and His gifts accompany Him. 11He
protects His flock like a shepherd; He gathers the lambs in His
arms and carries them in the fold of His garment. He gently leads
those that are nursing.
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40 | BibleStudyMagazine.com/Renew
W H AT T H E Y D O N ' T
T E L L YO U I N C H U R C H
J ohnny C isneros
Isaiah 40 begins with God’s people in exile, but
that season of punishment has come to an end.
The double portion of comfort (Isa 40:1) matches
the double portion of punishment which Jerusalem,
personified as a woman, has paid in exile (Isa 40:2).
For the people of Israel, the exodus from Egypt
defined salvation. It meant deliverance from
enslavement (Deut 5:6), a new identity (Deut 26:18),
possession of an inheritance (Num 33:53), and
restoration of relationship with God and neighbor
(Deut 6:4; Lev 19:18). All this was on account of
God’s mercy, not human merit (Deut 9:4).
Isaiah 40:1–11 hearkens back to the exodus from
Egypt to provide hope for the exiles. Isaiah 40:3–5
announces the new exodus. God led His people
through the wilderness before (Exod 13:18), and
now in the wilderness, preparations must be made
for the way of the Lord (Exod 13:21–22; 23:20;
Isa 40:3; 43:16–19). Creation will be transformed so
that God’s people may travel (Isa 40:4)—like they
did before (Exod 14:21–22).
The glory of the Lord will be revealed (Isa 40:5).
The glory is God’s presence, manifested. It is the
same glory that filled the tabernacle, overwhelming
Moses (Exod 40:34–35; compare Isa 63:10–11). In
the glory of the Lord, the frailty of humanity is
exposed (Isa 40:6–8), just like when the Israelites
met God at Sinai (Exod 20:19).
As this section of Isaiah began, it ends: with the
message of good news to God’s people (Isa 40:1,
9–10). The Holy One of Israel will care for His
people as a shepherd cares for his flock (Isa 40:11).
He will lead Israel back to their land, like He led
them out of Egypt (Isa 63:11).
Repurposing Isaiah 40:1–11
Even after the return from exile, some communities
in Israel questioned whether the prophecies of Isaiah
had been fulfilled. Had the exile come to an end?

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Had the way of the Lord been prepared? Had the
glory of the Lord been revealed?
In order to fulfill what Isaiah had written, a Jewish
sect called the Essenes moved into the desert at
Qumran (250 bc–68 ad), near the Dead Sea, to
prepare the way of the Lord. One of their writings,
called the Rule of the Community, reads:
“And when these have become a community in Israel
in compliance with these arrangements they are to be
segregated from within the dwelling of the men of sin to
walk to the desert in order to open there His path. As it
is written: ‘In the desert, prepare the way of [Yahweh],
straighten in the steppe a roadway for our God’ ” (Rule of the
Community, column 8, lines 12–14).
Florentino García Martínez and Eibert J. C. Tigchelaar, The
Dead Sea Scrolls Study Edition (Transcriptions) (New York: Brill,
1997–98). Logos.com/DssStudyEdition
Another writer ironically saw the fulfillment
of what Isaiah had written in a Roman ruler’s
entrance into Jerusalem. Israel historically looked
for deliverance from foreign rulership, but here the
Jewish leaders are welcoming the Roman Pompey
(106–48 bc):
The non-biblical writing, Psalms of Solomon, records that
the Jewish leaders “made the rough ways even, before
his [Pompey’s] entering” into Jerusalem (Psalms of
Solomon, 8:17).
R.H. Charles, Pseudepigrapha of the Old Testament
(Bellingham: Logos Bible Software, 2004).
Logos.com/OTPseudepigrapha
In the Gospel of John, John the Baptist identifies
himself as the voice crying in the wilderness (Isa
40:3; John 1:23)—the one that announced the new
exodus. Once John baptizes Jesus, Jesus takes on
Israel’s role, passing through the waters, traveling
through the desert, and embarking on a conquest
of the land. He delivers people from bondage (Luke
13:16; Rom 6:18), gives them a new identity (Matt
16:18; Gal 4:7), an inheritance (Matt 25:34; Heb
9:15), and restores them to right relationship with
God (Col 1:21–22) and each other (Eph 2:14–16).
Through such a great salvation the glory of God is
revealed (Exod 40:31; Isa 40:5; John 1:14).
God takes all who believe from exile to exodus, in
an ultimate fulfillment of what was written in the
prophet Isaiah.
Resources Used
G.K. Beale and D.A. Carson (eds.), Commentary on the New Testament
Use of the Old Testament (Grand Rapids: Baker, 2007). Logos.com/
NTUseOfOT
Gleason L. Archer, A Survey of Old Testament Introduction (3rd. ed.;
Chicago: Moody, 1998). Logos.com/OTSurveyIntro
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 D . I . Y. B I B L E
S T U DY

The New Testament

Misquotes the old

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michael s . heiser

Sometimes when a New Testament writer quotes the Old Testament,

the two passages do not match precisely. Is the New Testament writer
misquoting the Old Testament? Or is there another explanation?
Luke records that when Jesus began His ministry, He went to the synagogue in Nazareth on the Sabbath day.
When He stood up to read the Scriptures, “The scroll of the prophet Isaiah was given to him” (Luke 4:17 esv).
Jesus read the description of a climactic arrival of the anointed one from Isa 61:1–2, excluding the last half
of verse two. That omission is understandable, but if you look at Luke 4:18–19 and Isa 61:1–2 side-by-side,
several dissimilarities in what Jesus read are readily apparent.

Luke 4:18–19 esv Isaiah 61:1–2 esv

18
The Spirit of the Lord is upon me,
because he has anointed me to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives and
recovering of sight to the blind,
to set at liberty those who are oppressed,
19
to proclaim the year of the Lord’s favor.
1
The Spirit of the Lord God is upon me,
because the Lord has anointed me to bring good news to the poor;
he has sent me to bind up the brokenhearted,
to proclaim liberty to the captives, and
the opening of the prison to those who are bound;
2
to proclaim the year of the Lord’s favor.

important divergences: Red likely stylistic divergences: Green, Blue, Purple, Orange, Pink

In the original Old Testament passage, there is no reference to making the blind see. Conversely, Isaiah speaks
of “binding up the brokenhearted,” a phrase absent in Luke. Since Luke is clear that Jesus was reading from
a scroll, the divergence is not due to Luke (or Jesus) quoting from memory and messing up the passage!
What’s going on here?
Most of the time when a divergence occurs between a New Testament quotation and the Old Testament,
the answer is the Septuagint, the ancient Greek translation of the Hebrew Bible. It often does not match the
Hebrew text from which most Old Testaments were translated. Jesus apparently either read from a Hebrew text
that reflected the Septuagint, or Luke fills in the quoted passage with the Septuagint. (And since Luke was not
Jewish and spoke Greek, the Septuagint would have been his Bible).

Luke 4:18–19 esv Isaiah 61:1–2 nets Isaiah 61:1–2 esv

The Spirit of the Lord is upon me,
18
because he has anointed me to
proclaim good news to the poor. He
has sent me to proclaim liberty to the
captives and recovering of sight to the
blind, to set at liberty those who are
oppressed, 19to proclaim the year of the
Lord’s favor.
Translated from the Greek Translation of
the Old Testament, The Septuagint
1
The spirit of the Lord is upon me,
because he has anointed me; he has
sent me to bring good news to the
poor, to heal the brokenhearted,
to proclaim release to the captives,
and recovery of sight to the blind,
2
to summon the acceptable year of
the Lord.
Translated from the Most Commonly
Used Hebrew Text
1
The Spirit of the Lord God is upon
me, because the Lord has anointed
me to bring good news to the poor;
he has sent me to bind up the
brokenhearted, to proclaim liberty to
the captives, and the opening of the
prison to those who are bound; 2to
proclaim the year of the Lord’s favor.

Jesus (or Luke) gets the “recovery of sight to the blind” line from the Septuagint. The Septuagint also contains a
line from the traditional Old Testament that isn’t in Luke’s record!
This example shows that it’s worth our time to check cross references, especially in quotations. Do it yourself
by comparing New Testament quotations both to translations of the traditional Hebrew text, like the nasb
or esv, and an up-to-date English translation of the Septuagint (New English Translation of the Septuagint;
Oxford, 2008).1
We often don’t realize that even biblical writers depended on translations that they considered the Word of God.
In the same manner, we can consider our own translations the Word of God.

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1
This translation is available at http://ccat.sas.upenn.edu/nets/edition
42 | BibleStudyMagazine.com/Renew
 THOUGHTS FROM THE

The Dead Will Rise

C H U R C H FAT H E R S
J ohn D . B arry

Tertullian on Isaiah 66
Dead folks walking around—new life in carcasses. This is not B-level, Zombie movie material. This is the Tertullian (ca. 160–225 ad)
Bible: Old (Isa 66:14–24; Ezek 37:1–14) and New Testaments (Matt 22:29–32; 1 Cor 15:12–49; Rev 20:5). was converted to Christianity
around age 37. He is often
These passages are seldom preached, but they are at the heart of what early Christians believed: Jesus
called the founder of Latin
rose, and we will rise with Him. The church father Tertullian was a defender of these truths. Christianity. He was a prolific
writer in Latin and Greek. In
Because he was a small child, he is found “in their midst,” not teaching them but “asking questions” opposition to the heretical,
And again, (Isaiah says): “Your heart shall rejoice, and your bones shall spring up like the grass,” (Isa 66:14) divisive leader Marcion,
... In a word, if it is contended that the figure of the rising bones refers properly to the state of Israel, why is the Tertullian argued that the
God of the Old Testament
same hope announced to all nations, instead of being limited to Israel only? … For the language is universal: was also the New-Testament
“The dead shall arise, and come forth from their graves; for the dew which comes from Thee is medicine to God—loving and just. He
their bones” (Isa 26:19). In another passage it is written: “All flesh shall come to worship before me, says the also wrote against the
Lord” (Isa 66:23). When? When the fashion of this world shall begin to pass away. For He said before: “As the Gnostics who viewed this
world as completely separate
new heaven and the new earth, which I make, remain before me, says the Lord, so shall your seed remain” (Isa
from (and lesser than) the
66:22). Then also shall be fulfilled what is written afterwards: “And they shall go forth” (from their graves), heavenly world. Although
“and shall see the carcasses of those who have transgressed: for their worm shall never die, nor shall their fire he was a polarizing figure,
be quenched; and they shall be a spectacle to all flesh” (Isa 66:24). … Being raised again from the dead and Tertullian’s influence in Africa
and the wider church was
brought out from the grave, (they) shall adore the Lord for this great grace.1
tremendous.
1
Tertullian, On the Resurrection of the Flesh, chapter 31 (ca. 207 ad; translated by Holmes). Adapted from A. Roberts, J. Donaldson
and A. C. Coxe (eds.), The Ante-Nicene Fathers Vol. 3: Translations of the Writings of the Fathers Down to ad 325 (Oak Harbor: Logos
Bible Software, 1997), pg. 567. Pick up resources on church history at Logos.com/ChurchHistory

COME AND SEE

A CALL TO DISCIPLESHIP
A call to discipleship goes out from Messiah Yeshua (Jesus) to everyone who
belongs to Him through faith. A decision to answer His call is a matter of choice
for each believer. The Bible teaches that becoming a disciple requires a one-time-
only dedication and a continual commitment.

the Come and See Discipleship

Studies in both MP3 audio format and PDF have been carefully selected and made
available 24/7/365... ABSOLUTELY FREE.

This series of online lessons and interactive quizzes is an ideal resource for
pastors, messianic rabbis, teachers, Christian school educators, missionaries and
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www.ARIEL.org today, please ... COME AND SEE.

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J ohnny C isneros
bible study guide
3 steps:
1 When reading biblical
prophecy, consider: historical
setting, fit, theme, imagery,
characters and its use in the New
Testament.
2 Consult the Bible, a theology
book, an Old Testament
survey, Bible dictionaries and
commentaries.
3 Summarize the passage in light
of what you’ve learned.
Resources Used
T. Desmond Alexander and Simon
Gathercole (eds.), Heaven on Earth:
The Temple in Biblical Theology
(England: Paternoster Press, 2004),
pg. 196. Logos.com/HeavenOnEarth
Gleason L. Archer, A Survey of Old
Testament Introduction (3rd ed.;
Chicago: Moody Press, 1998), pg.
361. Logos.com/ArcherSurvey
Mark W. Chavalas, Victor H.
Matthews and John H. Walton, The
ivp Bible Background Commentary:
Old Testament (Downers Grove:
InterVarsity Press, 2000), pg. 591.
Renew Now!
44 | BibleStudyMagazine.com/Renew
-to-
f o r t h e pa r a b l es
fit
question: Where does this passage fit in the book?
answer: The book of Isaiah can be divided into four parts:
The first part ... [deals with] the immediate present and
impending judgment on Israel (Isa 1–12) ... followed by an
extended series of oracles focusing on judgment against
foreign nations” (An Introduction to the Old Testament, pg. 281).
setting
question: What is the historical setting of the book?
answer: “Uzziah is generally supposed to have died in 739. This is a
critical juncture in history. In 740–738 Assyrian king Tiglath-Pileser
iii made his first campaign into the west. This is the beginning of a
serious military threat that will eventually bring about the downfall
of the northern kingdom, Israel, the destruction of the capital city
of Samaria (along with many other cities of Israel and Judah) and
the deportation of large segments of the population” (ivp Bible
Background Commentary: Old Testament, pg. 591).
imagery
question: What imagery is used in this passage?
answer: Throne (6:1), temple (6:1), robe (6:1), smoke (6:4),
Raymond B. Dillard and Tremper coal (6:7–8), terebinth and oak (6:13).
Longman III, An Introduction to
the Old Testament (Grand Rapids: “The significance of Isaiah’s vision of the luminescent
Zondervan, 1994), pg. 281.
smoke filling the Temple (6:4) is explained by the seraphim
Philippe Provençal, “Regarding the to mean that the whole world manifests Yahweh’s …
Noun ‫ ׂשרף‬in the Hebrew Bible,” heavenly glory … [The second part of Isa 6:3] could well
Journal for the Study of the Old be rendered ‘The fullness of the whole earth is his glory’ ...
Testament (2005): 371–79. that is, the entire world reflects God’s glory in the Temple”
The net Bible (Biblical Studies Press, (Heaven on Earth: The Temple in Biblical Theology, pg. 196).
2005), Translator’s Note at Isaiah
6:2. Logos.com/NET
Johnny Cisneros equips and
develops leaders at a church plant.
He holds a Master of Christian
Studies in Biblical Languages from
Regent College. Visit his site at
ScrollAndLyre.com
 Renew Now!
BibleStudyMagazine.com/Renew

theme
question: What is the major theme of the book?

answer: The “basic theme of Isaiah’s message is that salvation is bestowed

only by grace, by the power of God, the Redeemer, rather than by the
strength of man or the good works of the flesh. The holy God will not
Isaiah 6:1–13 (nrsv) permit unholiness in His covenant people, and will therefore deal with
them in such a way as to chasten and purge them and make them fit to
In the year that King Uzziah died, I saw the Lord sitting on participate in His program of redemption” (A Survey of Old Testament
a throne, high and lofty; and the hem of his robe filled the Introduction, pg. 361).
temple. 2 Seraphs were in attendance above him; each had
six wings: with two they covered their faces, and with two
they covered their feet, and with two they flew. 3 And one
called to another and said:
characters
“Holy, holy, holy is the Lord of hosts; question: Who are the characters involved or mentioned? In prophecy, this
the whole earth is full of his glory.” may include locations and nations.
4
The pivots on the thresholds shook at the voices of those answer: King Uzziah (6:1), Isaiah the prophet (6:1) the Lord (6:1, 5, 8, 11),
who called, and the house filled with smoke. 5 And I said: seraphim (6:2–7), and the people, Israel (6:9–10).
“Woe is me! I am lost, for I am a man of unclean lips, and “Hebrew ‫( ׂשרף‬saraf, “seraph”) … refers to poisonous snakes (Num 21:6;
I live among a people of unclean lips; yet my eyes have Deut 8:15; Isa 14:29; 30:6). … It is possible that the seraphs seen by Isaiah
seen the King, the Lord of hosts!” were at least partially serpentine in appearance. Though it might seem
strange for a snake-like creature to have wings, two of the texts where
6
Then one of the seraphs flew to me, holding a live coal
‘seraphs’ are snakes describe them as ‘flying’ (Isa 14:29; 30:6), perhaps
that had been taken from the altar with a pair of tongs. referring to their darting movements” (The net Bible, note at Isa 6:2).
7
The seraph touched my mouth with it and said: “Now Philippe Provençal notes—based on Egyptian iconography and etymology
that this has touched your lips, your guilt has departed associated with the passage—that the “wings” are likely a reference to a
and your sin is blotted out.” 8 Then I heard the voice of the cobra’s hood (Journal for the Study of the Old Testament [2005]: 371–79).
Lord saying, “Whom shall I send, and who will go for us?”
And I said, “Here am I; send me!”
9
And he said, “Go and say to this people:
‘Keep listening, but do not comprehend;
use in nt
keep looking, but do not understand.’
question: Is any part of this passage quoted in the New Testament?
10
Make the mind of this people dull,
and stop their ears, answer: Isaiah 6:9–10 is quoted by Jesus (Matt 13:14–15) and Paul
and shut their eyes, (Acts 28:26–27). Each passage is a response to the Kingdom of God
so that they may not look with their eyes, (God’s reign as King). In Matthew 13, Jesus tells several parables
and listen with their ears, concerning the nature of the Kingdom and the appropriate response
and comprehend with their minds, to it. In Acts 28, Paul also teaches about the Kingdom of God (v. 23),
and turn and be healed.” yet some refuse to believe. The Kingdom–of–God framework fits with
the imagery of the royal throne room in Isa 6:9–10 (e.g., the temple, the
11
Then I said, “How long, O Lord?” And he said: throne, the attendants, the train of a robe, and a divine commission).
“Until cities lie waste
without inhabitant,
and houses without people,
and the land is utterly desolate;
12
until the Lord sends everyone far away,
summary
and vast is the emptiness in the midst of the land. question: How would you summarize the message of this passage?
13
Even if a tenth part remain in it,
it will be burned again, answer: God’s holy presence is not threatened by human sinfulness.
Isaiah’s uncleanness, though undesired by the Lord, could not overtake the
like a terebinth or an oak
glory of God’s presence. Instead, God’s holiness overtakes Isaiah, purifying
whose stump remains standing him and preparing him for a prophetic ministry to the people of Israel.
when it is felled.”
The holy seed is its stump. God’s message exposes the hardness of His people’s hearts
(compare Isa 1; 5). Success in ministry is not defined by how people
respond to our message, but by how faithfully we respond to God’s call.

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How do
Wordplay
stories work?
E li T. E vans
And how
can we
recognize
them?
in Jonah
In the last three issues, we have looked at the use of: 1 irony, 2 hyperbole and
3 reversal. In this fourth installment of our four-part series, we look at 4 wordplay.
What is a “bank”? Is it the land beside a river?
The act of tilting a vehicle or roadway to the side
as it turns? A financial institution? Yes, depending.
It’s ambiguous until you know the context.
Now, if I say I wanted to make some money from
my riverboat so I drove it into the bank, I have
exploited the ambiguity in meaning to make a
Eli T. Evans (lame) joke. In a similar (but more sophisticated)
is a husband,
way, the author of Jonah plays with words for effect.
father,  software
designer and
writer. He blogs at There is a lot of going up/going down, standing up/
StrangerPilgrim.com sitting down, picking up/casting down in the first
half of Jonah. The wickedness of the Ninevites has
“risen” up to God, so Jonah is told to “get up” and
go there (1:2). Instead, he “goes down” to Joppa,
then further down into the ship (1:3), and further
still into the ship’s hold (1:5). Each time, the
author uses the verb ‫( ירד‬yarad) to connect the
three actions into a single act. Even the word used
for Jonah’s deep sleep in 1:5 (‫וירדם‬, vayeradam),
though derived from a completely different word,
sounds like yarad. It connects Jonah’s slumber
to his overall descent into disobedience. Later,
he’s cast into the depths of the sea. The point is:
Things ascend toward God and descend away
from Him.
Renew Now!
46 | BibleStudyMagazine.com/Renew
BIBLICAL
HUMOR
What techniques
do authors use
to get their point
across?
Two sides of the word ‫( ירא‬yare’), meaning “fear,”
are considered in chapter 1: The sailors are at first
terrified of the storm (1:5). When they ask Jonah
which God he worships, he replies that he “fears”
Yahweh, the God of Israel (1:9), whom he is running
from. Hearing this, the sailors become very terrified
(1:10). After tossing Jonah overboard, they “fear”
Yahweh in a whole different sense: They make
vows and sacrifices. It’s all the same word, with two
closely related meanings: terror that accompanies
the threat of destruction, and reverence that
accompanies worship.
The Hebrew word ‫( רעה‬ra‘ah) occurs ten times
in Jonah, in several connotations: wickedness
(1:2; 3:8, 10); destruction (3:10; 4:2); calamity
(of the storm, 1:7, 8); and distress/discomfort
(Jonah’s, 4:1, 6). In 3:10, there is a play on both
senses of wickedness and destruction: “When God
saw what they did, how they turned from their evil
(ra‘ah) way, God relented of the disaster (ra‘ah)
that he had said he would do to them” (esv).
They stopped their ra‘ah, so God stopped His.
Finally, the ra‘ah that Jonah experiences (4:1, 6)
has a double meaning. Jonah finds God’s mercy
to be upsetting (literally, “it was evil to Jonah,
a great evil”), which itself is wicked.
In 3:7, there is a pun: “By the decree (‫מטעם‬, mita‘am) of the
king and his nobles: Let neither man nor beast, herd nor flock,
taste (‫יטעמו‬, yit‘amu) anything” (esv). The word ‫( טעם‬ta‘am) has
two unrelated meanings: The first, more common, meaning
is “to taste” (as a verb) or “flavor” (as a noun). For example,
Jonathan tasted (ta‘am) a little honey with the tip of his
staff (1 Sam 14:43). This is the meaning used in the phrase
“Let neither man nor beast … taste anything” (esv). The second
meaning is “decree,” which is borrowed from either Assyrian
(which would make sense!) or Aramaic. This rarer meaning
occurs only in Jonah 3:7 and in Dan 3:10. The author of Jonah
turns this into a witticism: What comes out of the king’s mouth
(the decree, ta‘am) keeps the people from putting anything into
theirs (tasting food, ta‘am).
Another word that is explored by the narrative is ‫אלהים‬
(’elohim). When the God of Israel is referred to by name
(Yahweh, “the Lord”), there is no ambiguity. But the word
’elohim can refer to either Yahweh or some other divine being.
With the exception of 3:10, the narrator of Jonah always refers
to the God of Israel as Yahweh, “the Lord.” The sailors first
pray to their individual (unnamed) gods (’elohim), but once
the storm is calmed, they call out specifically to Yahweh by
name. This is a central issue in the book: The pagans have gods
they worship, but they don’t have a relationship with Yahweh,
the one true God.
Jonah 1:6 and 3:9–10 are the only places in the book where
’elohim is used with a definite article (“the”), ha-’elohim.
Elsewhere in the Hebrew Scriptures, this means the God,
par excellence. The words ha-’elohim occur twice in the phrase
“perhaps this god (the God of Jonah) will relent,” spoken by
both the captain of the sailors and the Ninevite king. At this
critical moment, each leader switches from saying “your god,”
or just “god,” to saying “the God.” The change in language is
subtle (less so in Hebrew), but it suggests a change of attitude:
“Unlike our other gods, perhaps this god (of Jonah’s) is decent
enough to spare us if we repent.” In 3:10, the narrator echoes
the king: “When ‘this god’ (ha-’elohim) saw what they did, how
they turned from their evil way, ‘this god’ (ha-’elohim) relented.”
By breaking from his regular habit and echoing the words of
the king, the narrator tacitly approves of the king’s conclusion.
The story of Jonah is, on the one hand, a very simple one.
The plot is not difficult to follow, the characters are engaging,
and the issues are clear. The author did not indulge himself by
using complex grammar or showy turns of phrase. But, a close
look at the text reveals the hand of a subtle artist who knew how
to use words for maximum effect.
Renew Now!
BibleStudyMagazine.com/Renew
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BibleStudyMagazine.com/Renew | 47

Revolve 2010: The Complete
New Testament
Thomas Nelson, 2009
Teen magazines usually highlight
fashion tips, advice on guys, and
celebrity interviews. The birth of Jesus,
the Lord’s Prayer, and the Golden
Rule don’t usually make the feature list. But in the teen-
girl-style-magazine Revolve 2010: The Complete New
Testament, they do.
This New Century Version of the Bible presents
the biblical text to teen girls in a language they’ll
understand. It looks and feels like the latest issue of
their favorite magazine. It’s designed to help teens
become better acquainted with women of the New
Testament, like the Virgin Mary, and Claudia, the wife of
Pontius Pilate.
The magazine also features Christian celebrities,
like music artists Jordin Sparks and Blanca Reyes.
Teen authors write about opportunities to share and
practice their faith. Sections like “Words to Live By,”
“Chart Toppers” and “Truth or Dare” feature memory
verses and suggested life applications of the biblical
text.
Revolve is made with three people in mind: the
new-Christian teen, the merely curious girl, and the
junior-high youth who needs motivation to read the
Bible. When read from front to back, a teen girl will get
through the entire New Testament and understand what
it means in her life.
Reviewed by Heather M. Brooks
Old Testament Theology
ivp Academic, 2008
As a collection of books written over
a 1,000 years plus—in varying styles,
by numerous authors, in different
locations—the Old Testament can be a
frustrating read. We need all the help
we can get.
This is where Robin Routledge’s Old Testament Theology
is a valuable resource. Rather than examining the
Old Testament book-by-book, Routledge looks at
the big-picture issues: election, covenant, kingship
and worship.
Unlike many Old Testament theologies, Routledge’s
chapter on creation is not an impasse between
creationism and evolutionism, with the Bible caught
in between. Instead, Routledge focuses on one fact:
God created. Routledge asks us what it means to
affirm a God who has created all things that are seen
and unseen.
Old Testament Theology contains extensive and detailed
footnotes. These keep the reader from getting bogged
down in divergent, scholastic opinions. Yet, they
provide the necessary information that any detailed
examination of the Old Testament requires.
Reviewed by Kyle Anderson
Renew Now!
48 | BibleStudyMagazine.com/Renew
shelf
SHELF
LIFE
Moving Beyond the Bible to Theology
(Counterpoints Series, Exploring Theology)
Zondervan, 2009
Going “beyond the Bible” sounds a little wrong at first.
Shouldn’t the Bible be our focus? But in Gary T. Meador’s
edited volume Four Views on Moving Beyond the Bible to
Theology, he explains that the volume is about how to
draw conclusions based on what the Bible implies, but
does not say. This book offers four models for developing a theology based
on Scripture:
• The principlizing model of Walter C. Kaiser seeks to emphasize the
principles of each individual biblical passage—first by reading for the
passage’s main idea and then determining its emphasis.
• Daniel M. Doriani’s redemptive-historical model holds that God’s plan
of redemption is Scripture’s unifying theme. Thus, every word of the Old
Testament points to Christ’s birth, ministry, death and resurrection.
• Kevin J. Vanhoozer espouses a drama-of-redemption model, suggesting
that the Bible is a holy script that its readers are to act out—by applying it to
their lives. This approach is also called “theodrama.”
• William J. Webb’s redemptive-movement model claims that although the
commands of Scripture operated within cultural parameters, the progress
of biblical culture from sin to grace is evident throughout.
At the end of each essay by these four scholars, the other writers respond—
affirming or disputing each other’s arguments. Theologians Mark L. Strauss,
Al Wolters and Christopher J. H. Wright then provide commentary on
all four views. This book would make an ideal seminary text, or general
introduction to various models of biblical interpretation, as it reflects differing
understandings of the Bible.
Reviewed by Heather M. Brooks
The Bible in Rhyme
Minor Planet Press, 2009
Author Kyle Holt acknowledges that the Bible is long and
difficult to understand. That’s why many people who believe
it have never read it, and why some who do not believe it have
read it cover to cover with bewilderment.
With this in mind, Holt wrote The Bible in Rhyme: an introduction to the
Scriptures that is accessible. The Bible in Rhyme is exactly what its title professes:
a rhymed, English version of the Bible. The biblical text is structured with an
a-a, b-b rhyme scheme, everywhere except the psalms. The psalms are each
arranged according to a different rhyme scheme. Holt differentiates between his
volume and “the real Bible”—suggesting that readers use his volume alongside a
traditional translation of Scripture, to clarify any confusing passages. He invites
readers to comment on any misinterpretation on his web site: KyleHolt.com.
Holt provides tips on how to use The Bible in Rhyme, including suggestions to
read it aloud and skip from book to book. Parents are cautioned within the work
that parts of the text might be too graphic for young children. The Bible in Rhyme
is an entirely new approach to reading the Bible.
Reviewed by Heather M. Brooks
Accuracy.
Insight.
Clarity.
“Chuck doesn’t have a boring bone in his body.”
—Philip Yancey

Combining rich, rock-solid scholarship with a storyteller’s imagery and

passion, Chuck Swindoll has a gift for sweeping people into the immediacy
of the Scriptures. The Swindoll’s New Testament series is the legacy of a
master teacher and communicator to the church of Jesus Christ. God’s
Word will come alive for you, filled with drama, power, and truth, as you
journey with Chuck chapter by chapter through the New Testament.
The first volume, Insights on Romans, is available now.

www.SwindollInsights.com

Photo copyright of Catalyst Conferences 2009

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BibleStudyMagazine.com/Renew | 49
 Is God using your small group
to grow your faith?

Relationships with others are just one way God

grows our faith. Learn about the other four things in
Andy Stanley’s newest small group study.

Also available: Faith Hope and Luck

and Twisting the Truth
Sample videos, and downloads for
Renew Now! all Andy Stanley resources at
50 | BibleStudyMagazine.com/Renew www.zondervan.com/ministry.