The more things change, the more they stay the same. Going through a crisis usually will merit similar problems and similar questions.

There is a huge anger among American people over the economic boondoggle and failure. Questions and opinions are coming from every direction. Few would suggest the problem has a deeper cause than the immorality of capitalism. That is unfortunate. Capitalism, as an economic system, is not the primary issue. The issue is  the people who participate or process this successful concept that has helped build a great nation.

There is a common thread of blaming American greed and lax laws for the most precarious economic times since the great depression, resulting in the loss of trillions of dollars of wealth, high unemployment and a deepening mistrust of Wall Street. No longer does money trickle down but rather trickles up more and more into the pockets of the rich.

The answers tend to be more and better laws to regulate the actions of the deal makers. It is a worthy goal, but ignoring the laws and playing the loopholes is the American way. Most Americans are looking at a messianic president, a caustic congress, the might of the military, some prudent genius and new economic overhaul for some immediate relief and long term correction.

Madoff made off with his billions, AIG and other TARP recipient employees made off with their millions, and everyone is left with losses, questions, doubt and contempt. Suffering is taking place and the responsible people are suffering the most. However, the economic failure has revealed to us the depth and disaster of American greed, greed that cannot be controlled by laws and regulations. The character of our human nature, again, has proven frail and inept. When man becomes the center of his universe, things fall apart quickly.

Would it not be a good thing to look beneath the problem to the cause. Morality is related directly to the issues of faith in a Holy God who demands righteousness of his people. Where is God in all of this? Why should we have to suffer? How do we overcome this economic bondage and captivity? How do we reconcile the economist’s view with religious beliefs? How do we reconcile human freedom and irresponsibility?

Where is the hope and peace to which we have looked forward? Are we not a Christian nation? Are we our international brother’s keeper? Where is justice? What is our place in the universe? Are we in the clutches of circumstances? Is Obama our savior? Or, do we look for another?

The very nature of the universe, the meaning of human history and human character are called into question. Israel, in bondage in Babylon, looked ahead to the promises of God.  

The questions asked by Israel and are similar to those of the people of America. Where is the prophet when we need him? Can Israel be any more or less secular and godless than America? When will restoration take place? Can there be restoration without God’s blessings? Is the future of America now in the hands of foreign investors and powers as some form of punishment for idol worship, greed, selfishness, adultery and pride? Do we look outward or inward for our salvation?

“We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord had laid on him the iniquity of us all” (Isaiah 53:6).

Historical background

This writer assumes the view that the book of Isaiah is the prophetic product of Isaiah and a school of disciples working through several generations. First Isaiah, chapters 1-39, addressed the crisis of the Assyrian military’s many assaults and invasions into Palestine in their quest to conquer Egypt during the second half of the 8th century. Second Isaiah, chapters 40-66, addressed the Persian period, two centuries later, in the second half of the 6th century.

Those who would affirm the singular authorship by Isaiah would assert that chapters 40-66 would be entirely predictive of the subsequent future era, time, places and events. Chapters 40-55 specifically engage the prediction of the return of Israel from Babylonian captivity because of the rising political prowess and power of the Persian emperor Cyrus.

This 6th century prophet, second Isaiah, brings a message to the people of Judah who had been taken into custody and captivity in 587 B.C. after the destruction of Jerusalem and devastation throughout the region by Nebuchadnezzar of Babylon. The time frame of the captivity is from 587 B.C. to 539-38 B.C., when Cyrus releases Judah to return to her homeland.   

Set free by Cyrus, Israel was unsettled again as they were called upon to leave their homes, businesses and friends in Babylon to make the journey back to Judah and Jerusalem with God to lead them and to protect them (52:11-12). Their punishment had been long enough and severe enough. Jehovah restated his sovereign and universal purpose for Israel that “all the ends of the earth will see the salvation of our God” (52:10). Israel had rebelled in disobedience, burdening Jehovah with their sin, but was not cast off. Their transgressions were blotted out and the covenant people of God became the servant people who suffered in fulfilling their service to God.

Four passages have been understood as the servant passages (42:1-4; 49:1-6; 50:4-9; 52:13-53:12). These passages do not specifically identify the servant but read as though the servant is an individual, unlike some of the other passages (41:8-9; 43:19; 43:10; 44:1) where the servant is identified as Israel.

Jews interpret these four passages in context and see the suffering servant as the nation of Israel suffering to carry out her mission to all nations and generations and as God’s instrument in the redemption of the world. The New Testament account of Phillip speaking to the eunuch identified the suffering servant as Jesus (Acts 8:30-38).  

Turning points of the biblical story are not always obvious and can be controversial. Isaiah provides the biblical interpreter the emergence of the servant Christ out of servant Israel, just as God has planned from the foundation of the world and implemented with Abraham. Second Isaiah saw God’s remarkable revelation of the anticipated transition from a nation to the individual Messiah, Jesus.

By tweaking Israel from a covenant people to a servant people, the introduction of the suffering messiah, servant leader, makes the smooth transition, foretelling the coming of the virgin born Jesus, son of God, who would carry out the purpose of God as the suffering Savior. Isaiah moves the reader from the general to the specific as no other prophet had or would do.    

Unrecognized sacrifice (53:2-3)

Isaiah 53 is extraordinarily penetrating and profound in its prophetic poetic portrait of the coming messiah. Many scholars suggest chapter 53 should begin at 52:13 for the content is most similar. Before the glory and exaltation comes there must be the suffering and sacrifice.

The chronicler laments that “his appearance was so disfigured beyond that of any man and his form marred beyond human likeness” (52:14). Turning to more subtle tones, there is nothing about his personal appearance that would draw people to him. In fact, he was “despised and rejected” and “a man of sorrows.”  

This servant is unrecognized, unheralded, unattractive, unknown, unorthodox, unpopular, unremarkable and unlikely, but he “will be raised and lifted up and highly exalted” (52:13).

In his death, Christ was exalted as the foretold Messiah. Christ did not live a glamorous royal life and though his divine power was evident at times, he chose the role of humble servant dwelling in humble circumstances and identifying with the common man. By doing so, Christ felt the sting of rejection and spite. Jesus, of his own volition, went to Jerusalem to die as the bruised, beaten, battered and crucified sin-offering, reconciling the world with God.

Costly sacrifice (53:4-6)

This suffering servant came to bear the burden of others, vicariously taking upon himself the evils of this world. He “took our infirmities,” “carried our sorrows,” was “pierced for our transgressions, he was crushed for our iniquities,” “oppressed and afflicted,” “like a lamb to the slaughter,” and “by oppression and judgment, he was taken away.” While being rejected, Christ became the sin-bearer for every person as the “Lord laid upon him the sins of us all” (53:6).  

Willing sacrifice (53:7-9)

While love and forgiveness was his mantra, the crowds cried, “Crucify him.” Dying like a thief, “though he had done no violence, nor was any deceit in his mouth” (53:9), Jesus, the perfect sacrifice, was “led like a lamb to the slaughter yet he did not open his mouth” and “for the transgressions of my people he was stricken” (53:7-8). Jesus, voluntarily and willingly, became the sinner’s substitute, dying for us, taking upon him our sins, thereby offering forgiveness from the Father. Jesus was the sacrificial Lamb of God. The sinless died for the sinner, the perfect for the imperfect, the righteous for the unrighteous.  

Effective sacrifice (53:10-12)

Paul, the apostle, expressed this truth: “Him who knew no sin he made to be sin on our behalf that we might become the righteousness of God in him” (2 Corinthians 5:21). Jesus, the Messiah Christ, had bridged the distance between man and God, “making intercession for the transgressors” (53:12) so atonement could be possible. The tragedy of the suffering servant, Jesus, became the glory of the father for the salvation of the world.

Isaiah makes it clear that “it was the Lord’s will to crush him and cause him to suffer, and though the Lord makes his lfe a guilt offering, he will see his offspring and prolong his days, and the will of the Lord will prosper in his hand.” The plan implemented with Abraham was absolutely and finally fulfilled, freeing all mankind from the bondage of sin.  

Crises that come at various times in history usually can be attributed to the sinfulness of man which can only be resolved by repentance and forgiveness to restore the character of people and nations. Legislation never will be adequate to change human behavior. Ultimately, the crucified and resurrected Christ is the answer and the only answer to man’s spiritual, economic, social and moral needs. The prophetic nature of his coming reveals the overall plan of God so that “all the ends of the earth will see the salvation of our God” (52:10).

Let’s pause for a moment and look back at the past few weeks of Bible studies. It’s a good time to do so. In three units over just five weeks of study, we’ve surveyed the books of Ezra, Haggai and Zechariah, reviewing the story of the post-exile Jews as they return to their God-promised land after decades of captivity by the Babylonians.

In Ezra, we saw how God’s sovereignty worked through a foreign ruler, Cyrus of Persia, to allow God’s people to return to their home and rebuild his temple in 538 B.C. and the excitement the people had for rebuilding their homeland and their place of worship.

It was a good start that, unfortunately, was delayed because of the people’s attention to their own needs. As Haggai spoke for God to the Jews in need of a wake-up call, “Is it time for you yourselves to dwell in your paneled houses while this house (the temple) lies desolate?” (Haggai 1:4).  

In our study of the first and eighth chapters of Zechariah, approximately 520 B.C., God again speaks through his prophet, sharing messages of conviction on the people for not completing his temple and of encouragement for their future as both a nation and as a group that would share God’s light to an unknowing world.

It’s been a quick survey, and reading the passages that occur between our focal passages is important to getting the whole story of God’s sovereignty, love and plans for those who are his. Now we begin Unit Four, and will have the opportunity to spend six weeks in the book of Nehemiah allowing us a deeper dive into God’s word.

An introduction to Nehemiah

Chronologically, we jumped in our lessons from 538 B.C. at the beginning of Ezra to 445 B.C., when we open the book of Nehemiah. The books of Nehemiah and Ezra share a lot in common. It’s no coincidence they are placed next to each other in the biblical order. In some of the oldest Hebrew writings, they occur as one book. This may be because they were written very close to the same time—Ezra in 440 B.C. and Nehemiah in 430.

Both have similar themes, centering on God’s sovereignty and God’s fulfilled promises. Both begin with God leading a Persian king to enable the Jews to fulfill their part of the promise.

They also differ in one significant way: While Ezra was a priest, Nehemiah was a layman, a personal servant of King Artaxerxes. They also complement one another. While Ezra was concerned with rebuilding the spiritual walls of the temple, Nehemiah focused on the physical walls of Jerusalem. Nehemiah’s story is one of personal conviction, prayer and action. And as we see in chapter 1, having a spiritual perspective and commitment is the place to begin for getting things done.

Bad news leads to personal conviction

We open with a first-person introduction of Nehemiah. He’s a wealthy man who enjoys a high position as an attendant and protector∏—the “cupbearer” (v. 10)—to King Artaxerxes in the Persian capital of Susa. Nehemiah receives a delegation of Jews that includes his brother, Hanani. The group delivers some stunning news to Nehemiah: despite some 90 years of reoccupation, the Jews still were living in a ruined city, and Jerusalem’s walls—representing its defenses and dignity—still were down. It was a source of great “distress and reproach” (v. 3) to the people.

The news also distresses Nehemiah, as he relates in verse 4 that when he heard it, “I sat down and wept and mourned for days.”

But he also is convicted to do something. And he acts on his conviction with a spiritual start: He prays. The next several verses (vv. 4-11) reveal the depth of Nehemiah’s spiritual attenuation to God and a model of prayer for us when we receive distressing news.

• He addresses God. In verses 4-5, Nehemiah pairs his prayer with fasting, then addresses God with his covenant name—Lord, Yahweh—along with a string of identifiers that includes “God of heaven,” “great and awesome God” and preserver of the covenant and lovingkindness for those who love him.
 
• He confesses his sins to God. Verses 6-7 contain Nehemiah’s heartfelt plea to God to hear him while acknowledging that he and the Jews have “acted corruptly” and not obeyed God’s commands.

• He recounts God’s promises. During his prayer, Nehemiah recounts God’s promises both to punish the people when they disobey and restore them (vv 8-10). Why remind God of this? Did Nehemiah think god needed memory help? Definitely not. Nehemiah remembered God’s promises to punish the Jews as part of his confession on behalf of both himself and all of the Jews. He was letting God know he understood the depth of the people’s sin against God and the depth of their need for God to restore them.

• He asks for divine help (v. 11). Nehemiah concludes his prayer with a request for help. He was about to approach one of the most powerful men on the planet with an ambitious plan on behalf of his countrymen—a plan that would rebuild the walls of Jerusalem and restore the city to its former glory. It was a plan that could only succeed through the grace of God.

Questions for thought

• The news that Nehemiah’s brother brought him sent Nehemiah into days of weeping and mourning. Have you received news that affected you similarly? How did you respond?  

• Nehemiah’s response to his people’s distress was a personal conviction to do something, even though it will mean leaving his high position and taking on a huge task. Have you ever received a God-initiated conviction to do something? Take a look at this video produced by Bluefish TV and featured on Tangle.com and see if it speaks to you about conviction.

For the past year, I have been receiving a particular telemarketer call that has become a nuisance: “Hi, this is to inform you that your automobile warranty is about to expire.”

I’ve made a decision not to listen to any calls concerning the warranty on my vehicles. I made this decision based on facts that many of these types of calls are fraudulent.

Today, we are bombarded with truthful, and some not so truthful messages, through phone calls, e-mail, texting and twittering. We must discern what is the truth and what isn’t the truth.

The truth about Jesus must continue to be told by believers. So many are undecided about who Jesus is. When presented the truth about Jesus, the listener must make a choice.

Luke 23 provides Luke’s account of the many voices in the crowd that persuaded Pilate to sentence Jesus to death by crucifixion. The chapter also shows what occurs when people believe Jesus is the Messiah.

Was Jesus a delusional dreamer or God’s Messiah?

Voices in the crowd (Luke 23: 33, 35-38)

The entire Sanhedrin brought Jesus to Pilate for trial. These religious officials told Pilate: “We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Christ, a king” (v. 2).

Pilate was the Roman governor of Judea and knew Jesus was an innocent man. Historical records show Pilate was warned by Rome not to allow any tension to occur under his rule. Why did Pilate allow an innocent man to be crucified?

Pilate probably was worried. The Jewish leaders might report he was not representing the empire well. This type of complaint could have him removed as governor.

Pilate attempted to pass this trial off to Herod (v.7), but Herod sent him back, citing no basis to have Jesus crucified. Pilate even tells the chief priests, the rulers and the people, “I have examined him in your presence and have found no basis for your charges against him” (v. 14). Pilate ruled Jesus should not be put to death but punished and released.

The crowd would not abide by Pilate’s decision. They wanted Jesus crucified. Pilate gave into the crowd’s wishes and released Barabbas, “who had been thrown into prison for insurrection and murder, the one they asked for, and surrendered Jesus to their will” (v. 25). Even when Christ was dying on the cross, the voices continued with insults and mockery (vv. 35-38). Jesus was tried six times by both Jewish and Roman authorities. He never was convicted of a crime deserving death.

Jesus could only save others by sacrificing himself. Today, everyone must make that same decision. Each person must decide for himself to believe or not to believe.

Surprised by grace (Luke 23:39-43)

The presence of evil was very strong as Jesus was sentenced to death. Some would say what happened to Jesus is a demonstration of power politics. The group with the loudest and most influential voice wins.

Despite the evil, one man is surprised by grace. Two others were crucified alongside Jesus. One of the criminals went along with the crowd and hurled insults at him. The other criminal rebuked the first for what he was saying and expressed his sinfulness and his belief in Jesus as Messiah (vv. 39-40).

“We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong” (v. 41). People become saved when they recognize personal sin and realize the only way to be forgiven is by divine grace.

Divine grace comes when we call upon Jesus for forgiveness. The penitent thief did just that (v. 42). Jesus, being the Messiah, answers back, “I tell you the truth, today, you will be with me in paradise” (v. 43).

The life in heaven promised to this criminal by Jesus is not a message just for him. Heaven is for all who will place their faith in Jesus. Our deeds do not save us, only faith in Christ. We all deserve judgment but what a joyful surprise, God’s grace.

Seeing in the dark (Luke 23:44-49)

The darkness described in verse 44 does not occur because of a solar eclipse. The darkness is a supernatural mark of God’s judgment. The darkness represents God’s judgment on our sins. Jesus received this judgment in our place.

Despite this darkness, a Roman centurion acknowledges Jesus’ righteousness. He was convinced by what he witnessed, stating Jesus “was a righteous man” (v. 47). It is to be understood that the centurion response is an expression of faith. The very one who might have driven the nails into the hands of Jesus was saved in the dark by the piercing truth. No one took Jesus’ life from him. He gave it freely. Jesus died on the cross for the payment of sin.

Have you ever noticed how many crosses you see on a daily basis? Crosses can be seen on churches as you drive. As you are stopped at a red light the car in front of you may have a cross on the back window with the words underneath, “in memory of… .” Crosses can be seen on sides of our roadways marking the place where a life ended as a result of fatal vehicle crash. Both Christians and non-Christians wear crosses around their necks. But, what do they mean?

When you see a cross what voice do you hear in your heart? The cross is where Jesus was crucified. For the believer, it is a reminder of what Christ has done. Jesus Christ has provided for personal sins to be forgiven and eternal life in heaven.

We must remember, no matter how the world ridicules the gospel message, believers must shine the light of truth that he is God’s one and only Son.

Jesus was not a delusional dreamer; he was and still is God’s Messiah.

“I’m on a new diet!” How many times have you heard someone say that? Then weeks later you ask the person, “How is the diet going?” The response back is “Not so good.”

At first the dieter is all gung ho, eating healthy and exercising. However, time goes by, distractions occur, enthusiasm diminishes and the weight-loss plan, once again, becomes an unsuccessful attempt.

Nehemiah and the volunteers are close to having the walls of Jerusalem repaired. The project is in its final days, but the opposition still is trying to distract Nehemiah. Will Nehemiah hang in there and complete what God has asked him to do, or will he listen to the opposition and give up?

Chapter 6 of Nehemiah provides instruction in how to hang in there and complete what one has set out to do, whether its a new diet, or better yet, a ministry the Lord has called one to.

Avoid distraction (Nehemiah 6:1-9)

Tiger Woods is walking the fairways of the PGA Tour once again after being away due to injury. When Woods is on his “A” game, he is unstoppable. But I have noticed something that will stop him before hitting a shot—noise coming from the gallery as he addresses the golf ball.

To help the golfers avoid this distraction of noise, tournament officials are always close by holding up signs. The “Quiet Please” signs are raised as the golfer prepares for his next shot.

One would think a person who has heard the call of God could not be distracted from accomplishing God’s plans. Contrary to that thought, anyone is prone to being distracted. When we as believers take a step of faith to follow God’s guidance, we should expect potential distractions. It would be helpful if when those distractions occurred someone held up a sign saying, “Stay the course.”
The opposition is desperate because they see the project of rebuilding the walls of Jerusalem is near completion. Sanballat and Geshem send Nehemiah a message. The message asks Nehemiah to leave his post of supervising the building project (v. 2) to meet them in a village some 20 miles away. Their hope was, by getting the leader away from the project the volunteers would discontinue their work.

Nehemiah “sent messengers to them with this reply: ‘I’m carrying on a great project and cannot go down. Why should the work stop while I leave it and go down to you?’” (v. 3). Four times he received the same request to meet with them. He told them no each time.

The fifth time Sanballat sent a more detailed message explaining why they want him to come. “It is reported among the nations—and Geshem says it is true—that you and the Jews are plotting to revolt, and therefore you are building the wall. Moreover, according to these reports you are about to become their king” (v. 6).

The opposition is attempting to discredit Nehemiah’s character. They are trying to turn Nehemiah’s followers against him by accusing him of using them so he can become king after the wall is rebuilt.

What did Nehemiah do concerning this attack on his character? When problems occur it is easy for us to pray asking the Lord to get us out of the situation. Notice what Nehemiah prayed for, “Now strengthen my hands” (v. 9). He prayed for the courage to continue to be strong in his responsibility of finishing the wall. When we pray for strength, God always answers.

Ignore nay sayers (Nehemiah 6:10-14)

Nehemiah’s closeness to the Lord in prayer gave him eyes to see through each scheme the opposition planned.

Sanballat plotted against Nehemiah again by hiring Shemaiah to trick God’s anointed.

Shemaiah offered Nehemiah protection within the closed doors of the temple. Nehemiah would need this protection because Shemaiah said, “men are coming to kill you—by night they are coming to kill you” (v. 10).

This suggestion of finding safety in the temple would have been a violation of religious law. Laymen and eunuchs were not allowed in the inner temple.

Shemaiah’s plan was to discredit Nehemiah. Nehemiah was aware of this plot, “He had been hired to intimidate me so that I could commit a sin by doing this, and then they would give me a bad name to discredit me” (v. 13).

As Christians, we must not listen to those who want to discourage us in our efforts to step up and serve God. We must be obedient to the call and leave the outcome to the Lord.

See the work to completion (Nehemiah 6:15-16)

In the summer of 1996, three Baptist churches in the Magnolia area—First Baptist, Walnut Springs and Woodland Place—teamed together for a mission trip to Harlingen. The construction team had five days to complete its assignment.

An empty slab was awaiting the crew upon arrival. The goal was to begin building a parsonage and complete it to a particular point, so the next team could carry on. What a joyous day it was on the fourth day when the project coordinator declared, “We are finished, we are in the dry.”

Nehemiah experienced a glorious day when he reported the wall was completed (v. 15). Nehemiah, despite hearing from so many that it could not be done, was determined to finish. The wall was completed in an amazing 52 days.

When God’s people stay focused on completing a task, the enemies of God take notice. “All the surrounding nations were afraid and lost their self-confidence, because they realized that this work had been done with the help of our God” (v. 16).

The example from Nehemiah is to “hang in there” and see projects to the end. Do not let the size of the job or the length of time required to finish it discourage you. With God’s help, it can be accomplished.

Consistency is a companion of alertness. Being alert does not insure avoidance of failure but certainly helps. Knowing the issues in a timely matter also requires combining experience with appropriate decisive action.

Had Hezekiah remained alert, he might have sensed the danger and not been taken in by the pandering of the Babylonians. Pride is not mentioned in the passage but seems evident enough. Pride, inordinate self-esteem, is subtle, the common fault of all mankind, and a creeping and insidious assault on human goodness.

One of the best ways to maintain consistency against pride is to stay mentally and spiritually alert. Alertness works by providing a good substructure for making good, consistent decisions. Pride happens to the best during success. Under stress, Hezekiah was at his spiritual best; when all was well, he failed and brought judgment upon the nation.

Hezekiah ruled Judah from about 715-687 B.C., coming to the throne about the age of 25. He was a good king with pious affection for Jehovah and vigorously restored Judah after the diabolical leadership of Ahaz, his father. Under the influence of Isaiah, he brought about religious and moral reform with a return of the worship of Jehovah, intermingling spiritual revival with patriotism. He removed the pagan places of worship, strengthened  the military, cleansed and sanctified the temple, and restored  the great Jewish festivals.  

Practice fervent prayer (Isaiah 38:1-6)

Hezekiah was confronted with two dangerous and terrible trials or challenges. One was a national challenge by the military power of his time, Assyria. The other was a grave, life-threatening disease.  

Hezekiah sought God in prayer in both instances and discovered God could be counted on as the best possible help, resource and guide. The chronicler inserted these remarkable prayer experiences which occur before the Assyrian assault.  
 
Isaiah, chapters 36-39, divides the Assyrian period and the Babylonian period as a kind of historical bridge,  recorded, as well, in 2 Kings 18-20 and 2 Chronicles 29-32. Assyria had conquered the Northern Kingdom of Israel and looked to Judah and Jerusalem as an easy victim. Hezekiah had succeeded Ahaz and ruled Judah when Sennacherib came to assault Jerusalem in the 14th year of his reign (36:1).

Receiving the threat and the demand for complete surrender, Hezekiah “went into the temple of the Lord” and called for Isaiah (37:1-2) who assured the king (vv. 9, 22-29) that God would deliver his nation. Hezekiah entered the temple again and prayed, “Oh Lord our God, deliver us from his hand, so that all kingdoms on earth may know that you alone, O Lord, are God” (v. 20). His prayer is answered when “the angel of the Lord went out and put to death 185,000 men in the Assyrian camp” (v. 36) with Sennacherib withdrawing back to Nineveh, where his life was taken by two of his sons, as prophesied by Isaiah.  

Hezekiah showed remarkable faith in God and the prophecy of Isaiah in the face of extraordinary danger from an enemy that could have easily destroyed Jerusalem. The arresting part of the motivation of God to bring about this miracle is found in Isaiah 37:21, 35: “because you have prayed to me … I will defend this city and save it, for my sake and for the sake of David my servant!” Hezekiah experienced an immediate response by God to his prayer.  

Hezekiah became seriously ill and “at the point of death” (38:1), afflicted by some kind of incurable “boil” (v. 21, God’s healing implemented by common remedy). Hezekiah is near 38 years of age with many personal goals and affairs of state to accomplish. Isaiah had the responsibility of telling Hezekiah he should attend to his affairs because “you are going to die” (v. 1).  

Devastated by this word, Hezekiah turned inward and prayed fervently with many tears. No doubt his prayer as recorded was a shortened version of a longer prayer: “Remember, O Lord, how I have walked before you faithfully and with wholehearted devotion and have done what is good in your eyes.”

Assuming a fervent and righteous spirit, the content of this prayer provides great interest. The words given in the text focus on his faithful life and complete devotion, rather than confession of sin or an appeal for healing and to live longer. Perhaps, Hezekiah recalled the accuracy of Isaiah’s prophecy regarding Sennacherib and accepted death as inevitable, therefore the prayer is more for God’s grace and mercy in anticipation of entering the place of the departed.

A willingness to accept the will of God is an important part of powerful praying (2 Corinthians 12:7-10). God’s grace is sufficient in all and every circumstance in life. Acceptance is an act of extraordinary faith and, in this case, prompted a divine response of healing with God saying: “I have heard your prayer and seen your tears: I will add 15 years to your life. And deliver you and this city from the hand of the king of Assyria. I will defend the city” (v. 6).  

 Healing Hezekiah’s body and prolonging his life were extraordinary signs to encourage the king to trust God regarding Assyria’s  threat against Jerusalem. This favor to Hezekiah was furthermore the means to carry out God’s purpose through the nation, Israel (2 Kings 20:6, for the Lord’s sake and David’s sake). Good king Hezekiah could be trusted to continue the covenant and move Israel along toward the goal of the coming Christ. His fervent praying indicated to God a sincerity and faithfulness that would be a force for the future.

Notice Hezekiah goes directly to God, the Creator Almighty, in prayer, speaking his heart and found the ear of a caring Lord who listened and supernaturally met his need.  

Guard against pride (Isaiah 39:1-2)

Soon after the miraculous healing of Hezekiah and the delivery of Judah from the Assyrians, the envoys from Babylon appear on the scene around the year 703 B.C. Feigning a courtesy call with royal gifts and blessings for his recovery, Hezekiah was enamored and flattered by the overtures of such a great and powerful nation. Under such a ploy, Hezekiah proudly gave the delegation the political tour of the treasury and military.
There may have been important papers suggesting an alliance with Babylon to besiege Assyria or for protection against them, most probably the later for he surmised there would be “peace and security in the land” (v. 8). Though God had blessed Hezekiah and proven his power over the enemy and death, the comfort of a powerful friend and the conceit of prideful feelings took the king in the wrong direction. How human the king is to wilt so quickly to the temptation to depend upon political alliances rather than the guidance and power of God.  

Consider long-term consequences (Isaiah 39:5-8)

After two powerful experiences of the power of God in answered prayer, Hezekiah reverts back to reliance upon his own resources and ingenuity. Isaiah, observing the visiting dignitaries from Babylon, asked about the presence of these envoys. Hezekiah responded by bragging on his “show and tell.” Isaiah then prophesied to the king that the results of his vanity, the disclosure of his strength and wealth, would bring the disaster of Judah’s captivity in Babylon, the very nation that he entertained.

Even some of Hezekiah’s own family (vv. 5-7) would suffer. Pride was one thing, but pride that ignored the counsel of God would jeopardize the future of his people, Israel. It is true selfish pride distracts from the truth and can bring down an empire. The consequences would last for many generations.  

When the desire for comfort and security dominated the desire to achieve proper objectives, disaster and failure resulted. In pride, Hezekiah gave up the covenant for peace and comfort, and the godly vision for a mess of political pottage. Isaiah intends for all to see the tragedy of such a mistake.

Vigilance is necessary but notably dependent upon learning from one’s successes and mistakes. Someone said that experience is a great thing; it helps us recognize our mistakes when we do it again.

In 1968, jazz legend Louis Armstrong recorded “What a Wonderful World.” While Armstrong didn’t have anything close to a smooth voice, it was a hit, most probably for its optimistic lyrics. It’s a song that makes you feel good. Take a look at its first two verses or listen to it here on YouTube and see if you don’t agree:   

“I see trees of green, red roses too
I see them bloom, for me and for you
And I think to myself, what a wonderful world.  

I see skies of blue and clouds of white
The bright blessed day, the dark sacred night
And I think to myself, what a wonderful world.”

The song represents the kind of idyll we all would like to see. Its positive message is one most of can agree on. We’d all like a perfect world.

A perfect world

Zechariah 8 is God’s vision for a perfect world for Judah. Ten times in chapter 8, God delivers a word of encouragement to the Jews through Zechariah, each time beginning with “Thus says the Lord” (NASB). Through each of these declarations, God shares his plan for the nation of Judah:

God’s plan was to restore Judah so they would worship him faithfully, thus drawing others to share in the salvation of the Lord. It’s a vision of the world God wants. But we’re getting ahead of ourselves. To understand the context of this passage, let’s jump back one chapter.

A question answered

Chapter 8 is God’s response to a question about fasting posed by a group of men from the town of Bethel to Zechariah. The time is 522 B.C., two years after last week’s lesson, (“God’s Gracious Offer,” Zechariah 1:1-17),  two years after Zechariah’s “night visions” and the restart of the rebuilding of the temple in Jerusalem.   

Zechariah is one of a number of active prophets during the time after the Jews return from exile in Babylon, and he’s also a priest. So the contingent from Bethel asks the priests and prophets, “Do we ‘weep and abstain as I have done in the fifth month and abstain, as I have done these many years?’” (Zechariah 7:3).

God’s answer is quick and heavy with judgment as delivered through Zechariah. The nation’s fasting, God tells the group, was hypocritical, self-serving: “When you fasted and mourned in the fifth and seventh months these 70 years, was it actually for me that you fasted?” he asks (v. 5).

He also reminds them of the need to practice justice in the land and that their previous disobedience brought their defeat and exile upon them.

Ten encouraging words

But with his harsh reminder comes his continuing message, one of encouragement, in chapter 8. Let’s look at these 10 encouraging words and attempt a lesson exercise you can attempt as you read the chapter or as a class exercise with your Bible study: Let’s  paraphrase them in as simple terms as we can in today’s language.  

• “I love you” (v. 2). God loves Judah to the point of jealousy.

• “I am coming to live with you” (v. 3). After an extended separation brought on by the exile of the Jews and the destruction of God’s holy temple, the rebuilding of the temple would again signify God’s house on earth.

• “I’m going to bless you with numbers” (vv. 4-5). God promises that Judah would again be populated with healthy elders relaxing in streets where children play.

• “I will help you overcome obstacles” (v. 6). God assures them that if the way seems too hard in difficult times for the people, it will not be difficult for the Lord.

• “I’m going to gather my family together again” (vv. 7-8). In sharing this prophecy, God told the group he would gather the exiled Jews from far distances and reunite them under their covenant relationship.

• “We’re going to finish the temple and live in peace and dignity” (vv. 9-13). By working hard and completing the temple with God’s help, the people would bring peace and prosperity to the land, a condition that had not existed prior to the rebuilding efforts.

• “I will bless you if you are obedient” (vv. 14-17). These verses are a reminder of the blessings to an obedient people. What is the blessing promised? Peace. And  what does God ask of them? To live in truth and let it be a guiding force in their lives.

• “I will replace fasts with feasts” (vv. 18-19). Months of fasting, abstinence and mourning were all symbolic of penitence for sins. God promises that with the renewal of this covenant and a return of the people to living it, the need for fasting will be replaced with celebration and joy.

• “Jerusalem will be a light for God for all peoples of the world” (vv. 20-22). By returning to the Lord’s will and worship, Judah would attract people from other nations–Gentiles–to worship God in Jerusalem.

• “You (individual Jews) will be a light for God for all peoples of the world” (v. 23). While verses 20-22 seem to indicate a corporate appeal, verse 23 seems to point to the individual Jew as representatives of their faith and a force to lead non-believers to the Lord.

While these are paraphrased in today’s language, each of these 10 encouragements represent God’s word to his people and form a blueprint for the Jews of that day. Are they also words for today’s Christian? Are they words for you to live by?

Questions for thought

• One of the chief themes of chapter 8 (as well as chapter 7) is the need for believers to practice truth and justice. What are ways we can do this daily?

• Look at verse 23 again. While it seems to speak to individual Jews about the importance of living his or her faith, could it also me Messianic in tone? Could the one Jew represent Christ?

• Look at each of these 10 encouraging words again. How does God share these encouraging words to modern-day Christians?

• The Bible is full of words of encouragement. Look at this video clip from Tangle.com, a Christian media and social-networking site for a few. Can you name other words of encouragement from God’s word?

Following the will of God can be very mystical in nature, ambiguous in content and obscure in discernment. Christian entertainer Dan McBride composed a song  with this line: “It must be the will of the Lord because it seems so right to me.” Humorously, he accentuates the personal feeling and reasoning in determining God’s will.

More importantly, taking the mystery out of God’s will involves understanding God’s revelation in Scripture and knowing who we are in regard to our spiritual gifts endowed by God’s Spirit.

I once read the story of a farmer who was invited to a conference on terracing. He declined by saying, “Why should I go? I already know more than I am doing.” For most who speak often of the will of God, we already know more than we are doing. Not knowing can be a convenient excuse or confession of biblical ignorance.

In the practice of our priesthood, our personal responsibility in our relationship to God, the preponderance of evidence is that Baptists can be accused of dereliction  of duty in knowing and living out God’s will.

On the other hand, we give God too much credit for intervention in our affairs through misdirected doctrine. I recall sitting in chapel at Southwestern Seminary listening to Charles Stanley, a nominee for the presidency of the Southern Baptist Convention, saying, “If God wants me to be president of the convention, I will be president.” Such an austere statement makes God’s will nothing more than fate, a kind of Calvinistic, “what is to be will be.”

My mind went to the free choice of individuals who would cast votes and the power of Satan in our world to bring havoc to the denomination and individuals. I asked myself, if life were so easy and God always gets his way, why are there so many adulterous pastors, divorces among church members, drug abuse with young adults and Baptist criminals in prison? Is it fair to God to give him credit for our bad choices.  

We may give God credit for things he has no part with but then miss the real actual involvement of God in our world. This lesson explores some familiar concepts of the will of God that many have ignored. The Christian is responsible to make him Lord and to obey his guidance revealed in Scripture and spoken to the heart through the Holy Spirit.

Chapter 29  begins as a “Woe to you Ariel.” Ariel is a poetic, encrypted name for Jerusalem, “the city where David settled” (v. 1). Ariel most likely means “hearth of God,” referring to Jerusalem as an “altar hearth” (29:2,6), the place of fire and slaughter (Interpreter’s Dictionary of the Bible). Isaiah, through this symbolic name, is saying God will bring great stress upon Judah (vv. 2-4). Jerusalem, though besieged as part of God’s judgment, suddenly and without warning, would be delivered by God (vv. 5-8) from the military might of the Assyrians. God was not through with Judah.  His divine, long-term purpose would find fulfillment in time.

God’s will for heartfelt worship  (29:13-14)
 
God’s lament over and affliction of Judah and Jerusalem had serious cause. Their worship was heartless, insensitive, vain and superficial. Though the people continued to gather for worship, they came out of duty as instructed by the human rule and law (v. 13).

There was ritual without reverence, practice without principle, and words without worth. The leadership of government and the masses of the nation had no dependency upon God and therefore no genuine heart  to worship him. They continued to go through the motions but pretense misrepresented reality. Presence before God was but shameless hypocrisy where words were offered without truth or meaning (see Isaiah 6:5-9; perhaps Isaiah refers to worship with the lips only as “unclean”). Their hearts were contradictions of their orthodoxy, not unlike those who tout inerrancy which they will not practice and cannot sufficiently measure.  

Unauthentic worship is abhorrent to God who knows the heart inside and out. Each Sunday morning the stench of such worship sends an unpleasant smell to the nostrils of God. Some worship is jaded and ritualistic, some lazy and inattentive, and for others just another sermon to endure.

Without authentic worship, how can the people of God expect to move the community and culture toward the true and living God? When human wisdom and intellect (v. 14) replaces the heart, worship becomes perfunctory and sterile. Worship, like faith, is getting both the heart and mind in focus.  

God’s will for submission to his authority (29:15-16)
 
These verses refer to Judah’s leaders who are planning and maneuvering national relationships as though God did not know: “Woe to those who go to great depths to hide their plans from the Lord,” those who say “Who sees us? Who will know?” (v. 15). They “turn things upside down, as if the potter were thought to be like the clay” (v. 16). Can the created say to the Creator that “He did not make me”? Such is like the clay telling the potter what to think and do.

God had spoken through Isaiah a message for the future and it had been ignored. The clay pre-empts the authority of  the potter. The king, expressing the self-sufficiency of human wisdom, goes his own way and leads Judah, God’s chosen people, away from the authority of God. Rather than submit, he defied God and turned a deaf ear to the message of Isaiah.

God intends for his people to seek him and to listen to his wisdom and guidance. Man never can be more wise or brilliant than his Maker. Does not America act as though God is inconsequential to life, that his wisdom is but foolishness and that his way is for the weak, dumb and incapable. America is dominated by the “Me Generation,” where the self becomes the center of the universe and the source of all knowledge of good and evil. What is good is what one desires and what one finds pleasurable. Reducing the wisdom of God to a subservient status, below that of man, subjects the nation to ultimate demise and failure.  

God’s will for the best (30:1-3)

God’s authority rests in his holiness and justice. His grace and steadfast love always seek the best for his people.

A few years ago, I was in Princeton, N.J., sight-seeing. I happened upon the home of John Chancelor, a national news commentator who was dying with cancer. On his front lawn was a sign that said, “If you want to make God laugh, tell him your plans.” God may laugh, but most often he weeps over our uninformed and selfish plans.

Chapter 30 begins with a lament, “Woe to the obstinate children … to those who carry out plans that are not mine” (v. 1). Upon the death of Sargon, king of Assyria, Judah saw an opportunity to make an alliance with Egypt and revolt against her arch enemy. Judah did so without seeking the will and wisdom of God. Isaiah, God’s spokesman, contended the “Pharaoh’s protection will be to your shame” and “Egypt’s shade will bring you disgrace” (v. 3). Rebellion against Assyria is, at worst, a rebellion against the authority and will of God.

Why do Christians ignore the wisdom and instruction of God to follow after personal impressions and to be led by the carnal, sinful nature? Not seeking God’s way  and listening to his words by tapping into the resource of Scripture, the still quiet voice of the Holy Spirit and the guidance of mature Christian leaders is a grave mistake.

Sermons on the will of God most often are met with blank stares as though the mystery is too deep and foreboding. Moving along in life without God’s leadership is like a ship with no rudder. God’s will is bent toward our welfare and good. Everyone gets hit by calamities, hardships, pain, misfortune and catastrophe. The journey of life in the will of God brings life’s best here and eternally (John 10:10), regardless of the stress.  

God’s will should be done (30:15-18)

The Sovereign Lord suddenly becomes tender and hopeful, clearly defining the answer for Judah—“in repentance and rest is your salvation, in quietness and trust is your strength.” To this brief, simple and profound resolution, God adds that he “longs to be gracious to you; he rises to show you compassion” but Judah chose to have none of either.

The secret to security is to trust in the wisdom of God, and follow his guidance. God longs for everyone to repent and rest in his great salvation for the good of all. God desired Judah to repent and return to the covenant relationship and to abide by his gracious leadership. By doing so, the nation would heal and God’s purpose could proceed. Judah should stop its irrelevant worship, its mockery of the covenant, its arrogant and secret plans, its dependence only on human wisdom, for there is a “voice behind you, saying, ‘This is the way; walk in it’” (v. 21). This is a worthy word for all, in any age and culture.

Disciples of Christ know all of these are God’s will.

Where are our dreamers? Where are our prophets who see visions?

While these are questions that might best be asked at the end of the lesson under our “Questions to explore” section, they are questions that beg to be considered before the lesson starts.

During our focal passage, the prophet Zechariah relates two prophecies. While the first is a straightforward call from God for the Jews to repent, the second is the interesting relation of the first of a few “night visions” Zechariah experienced all on the same night.

So back to the initial question: Do we still have those who experience visions? Are there prophets among us in modern times who obtain visions from God and are able to adequately voice them? To be sure, we have pastors who do a great job of interpreting God’s word and many are marvelous teaching pastors who have a great message to share. I’ve even heard many of these pastors deliver a prophetic message to congregations. But what if any of these—what if your pastor—spoke up one Sunday and related a dream he had experienced and interpreted it as a vision from God that called us to radically change our lives. Would we filter it through our modern mindsets and dismiss this prophetic message, or would we take it for what the speaker claimed it to be?

I’m convinced we have prophetic voices out there. What I’m not so sure of, however, is if we have prophetic listeners?
 
Context

Zechariah is a contemporary of Haggai, probably younger, since Nehemiah mentions his grandfather Iddo (Nehemiah 12:4) returning with Zerubbabel in about 538 B.C. to the promised land. As such, he found himself in the same situation as Haggai, in post-exilic Jerusalem with a still-unbuilt temple and a group of Jews on the edge of God’s will.

Zechariah most likely is the author of the book that bears his name and with a new message for the people. While Haggai focused on the rebuilding of the temple, Zechariah is more concerned with true spiritual transformation.

Throughout our study this month, we’ve seen the Jews return from Babylonian exile back home with a mandate from God to rebuild his temple and return to worshipping him—to rebuild their future. It is 520 B.C., about 18 years after the return, and while we saw the restoration of the temple’s altar (Ezra 3) early in the people’s return, the temple has yet to be built and God has sent prophets to encourage and remind the people of their duties (Haggai 1-2).

Zechariah is another of these prophets, and he’s also a priest. While his message from God is similar to the others’ in that there is encouragement to rebuild the temple, we find in our focal verses in this lesson he also comes with a vision of forgiveness and restoration for the people that reveals the nature of God and his desire for his followers.  

An introductory reminder

Zechariah opens with a call for the people to return to the Lord, probably delivered in October or November of 520, about a month after the rebuilding efforts had begun. Note the cause-and-effect timing issued by God: “Return to me … that I may return to you” (v. 3). The national news being delivered by prophets like Zechariah during this time period was whether this generation would obey God or fall away from him like preceding generations (vv. 4-6)

Visions in the night

But beginning in verse 7, Zechariah begins to share God’s word from a series of visions that came to him at night (v. 8). These night visions all were received in mid-February of 519, and focus on God’s judgment, blessings for Jerusalem, purification of the land and the rebuilding of the temple, as well as the leadership of Zerubbabel and Joshua.

Were these visions dreams or did they come to him at night? It’s unsure. What is sure is that they were visions of comfort and prosperity from God about the future of the people—and judgment on other nations.

The first of these visions, a vision of horses and myrtles, is in our focal passage. Zechariah related how he had a vision of horses standing among myrtle trees. In the vision, Zechariah speaks to an angel of the Lord (v. 9), who serves as an intercessor on behalf of Zechariah to God and to another angel riding with the horses.

Zechariah sees in his vision a group of horses standing among the trees along with a single rider and asks the Lord to explain his vision. Speaking for God, the angel replies they “are those sent to patrol the earth.”

The horses themselves answer the lone rider, who himself is identified as an angel, reporting “peace and quiet” across the globe. Then Zechariah’s interceding angel asks God how long will he “have no compassion for Jerusalem and the cities of Judah, with which thou hast been indignant these past 70 years?” (v. 12).

And God answers with words of compassion and hope for a people who haven’t felt it for a while. In verses 14-17, God pronounces judgment on peaceful nations who allowed disaster to fall on the Jews, predicts the rebuilding of the temple and the restoration of Jerusalem, and promises peace and prosperity on the Jews.

It’s a positive word for a group of people who haven’t heard one in a long time. Through a vision of horses and angels, God gave hope.

Questions to explore

• Read Zechariah 1:3. Does God require us to make the first move in a relationship with him?

• Suppose your pastor or someone you respect shared a vision of angels they said they received from God. How would you respond?

As the 2008 National Football League season began for the Dallas Cowboys, fans of America’s team had high expectations of finishing with a Super Bowl victory.

What happened to the Cowboys last season? Some might speculate, “A house divided cannot stand.” Nehemiah saw a similar situation when the Jewish people did not work together to accomplish God’s purpose.

In chapter 5 of Nehemiah, wealthy Jewish brethren were calling for the debt to be paid on their borrowed money. Internal injustices and financial strains on families were putting the project in jeopardy. Nehemiah had to find a solution and act fast.
    
Hear the hurt (Nehemiah 5:1-5)

The volunteer workers who were rebuilding the wall were receiving no wages. To add further misery, the area was distressed because of famine.

“Now the men and their wives raised a great outcry against their Jewish brothers” (v. 1). “Outcry” is the same word used in Exodus 3:9 when God heard the cry of the people held in Egyptian bondage.

Families had to mortgage their fields, vineyards and houses so they could buy grain. When time came to pay the king taxes, money was borrowed. The lenders, who were fellow Jews, demanded the impoverished to yield their fields and vineyards as collateral for the loans. The moneylenders knew the borrowers would have to surrender their property when payment was due. If no property was available, they demanded their children, who were used as slaves. God’s chosen people were hurting.

How easy is it to miss someone hurting? I will never forget the day my wife and I ran into a member of our Young Married Sunday school class while shopping at the mall.   

I started off by saying jokingly to her, “Where is that good for nothing husband of yours?” Her answer back was, “He left me.”

My wife caught the hurt in her voice, but I did not. I kept kidding with her about her husband, thinking she was joking. It took me awhile before I finally saw the tears running from her eyes. Her husband really had left her. I missed the hurt because I was wrapped up in trying to be “Mr. Funny Man.”
    
As Christians, we should never become so engrossed in other things that we miss the hurt or desperation in others. Nehemiah recognized his brethren were in trouble.

Confront the wrong (Nehemiah 5:6-9)

Nehemiah heard what the men and their families were facing as they worked on the walls of Jerusalem. “When I heard their outcry and these charges, I was very angry” (v. 6). He knew he had to intervene in the situation. Nehemiah realized he must confront the wrong.

Scripture indicates Nehemiah did not let rage fuel his actions as he approached the wrongdoing. Verse 7 tells us he “pondered” before he approached the “nobles and officials.” He allowed himself time to calm down before he acted.

How many times has our “seeing red” got in the way of handling a situation correctly?

What was the wrong he must address? The actions by the wealthy Jews were not necessarily illegal. If a debtor missed a payment, those holding the note could take their fields. No land to plant a crop meant they had no means to support a family. A debtor was then forced to sell their children into slavery.

Nehemiah told them, “You are exacting usury from your own countrymen” (v. 7). The practice of charging excessive interest is called usury. Charging excessive interest violated the law (Exodus 22:25, Deuteronomy 23:20). The Jews charging the interest knew they were breaking covenant law, but they did it anyway.

In verse 9 Nehemiah says, “What you are doing is not right. Shouldn’t you walk in the fear of our God to avoid the reproach of our Gentile enemies?” There were two fears common to all Jews, punishment from God and ridicule by other nations. Nehemiah reminded them their evil actions could make their fears a reality.

Nehemiah was upset because these wealthy Jews were taking advantage of their own people for personal gain. The Lord wants his children to do what is right.

As Christians, we must confront the sin of the sinner in hopes of turning them towards Jesus.

Set the example (Nehemiah 5:10-16)

As a parent, I hear this phrase often from my two boys, “Dad, you do it.” The phrase is heard when I correct the boys about doing something they have observed me doing myself. It is difficult to provide instruction about what is correct when you do not set the correct example.
    
Nehemiah says, “Give back to them immediately their fields, vineyards, olive groves and houses, and also the usury you are charging them” (v. 10).  These are strong words because the taking back of property was within the law; the usury was against the law.

Nehemiah reminded them to check his record from when he had served as governor for 12 years, replacing Sanballat. He knew times were tough, so he refused the “40 shekels of silver” and “food allotted to the governor” (v.15) that came from the people. Verse 17 reveals Nehemiah fed 150 members of his administrative staff out of his own pocket.

Nehemiah set an example of fair and understanding treatment of others during difficult times as a nation. Nehemiah has modeled a godly way for us to treat others.

As a Christian, should our motives be generosity and compassion or personal gain? This lesson is very applicable to what many of our neighbors are facing today due to the downfall of our nation’s economy.

Let us rise to the occasion and be Christlike in our treatment of others.

Some of us probably wish the alarm clock’s snooze button never had been invented. I’m sure it was intended to be helpful, giving us an extra five or seven minutes of needed rest before the day begins. But many of us are “snoozer abusers,” hitting that button repeatedly until we’re late for the day.
 
As we’ll see in our only lesson focusing on the prophetic ministry of Haggai, the Jews had put off putting priority on God’s work, bringing God’s anger with their procrastination. It was time for them to wake up to God, and for God to speak an awakening word through Haggai. Reflecting on our lesson overview, “Restoring the Future,” if the Israelites are going to restore their future, they can’t keep hitting the snooze.
 
Context
 
In the past two weeks of Bible study lessons in Ezra, we’ve journeyed with the ancient Jews through a dizzying set of spiritual highs. In Ezra’s first chapter, we joined their story as they tasted freedom for the first time in nearly 50 years. Forced into exile in Babylon by King Nebuchadnezzar (2 Kings 25:1-30; 2 Chronicles 36:1-21), they were freed in 538 B.C. through a decree by Cyrus, the new king of Persia, following Babylon’s defeat by the Persian army.
 
Along with the enthusiasm of their newfound freedom came the enthusiasm of rebuilding their spiritual heritage and to begin worshipping God in his temple. In Ezra 3, we studied how, just seven months after their return, the Jews laid the foundation for the temple, their national place of worship of Yahweh. It seems they were taking immediate action put their nation on a path to follow God’s will and priorities.  
 
Now it is some 18 years later. How do we know that? Haggai is carefully dated by the author (who is probably the prophet Haggai himself) in the second year of King Darius, about 520 B.C. Haggai consists mainly of three sermons given throughout the year on three different days (Haggai 1:1; 2:1; 2:10), with a concluding message (some would say a fourth sermon) to Zerubbabel, the governor, on the final day, after the third sermon.
 
If you read the remainder of Ezra, you probably noted the Jews underwent many challenges in the intervening years. You also may have read that in addition to Ezra, other prophets were sharing the word of God, including Haggai and Zechariah (Ezra 5:1). The most notable challenges were discouragement from their enemies, government red tape from both their territorial governor and the administration of Darius, and their own apathy.
 
But it’s their apathy that we’ll focus on in verses 1:1-11 and 2:1-9. Because, as we’ll see, it’s what God focused on. He called the people to understand that truly honoring God with our lives calls for giving in support of God’s work.
 
Chicken or egg?

In the first chapter, God opens a new discourse with his people in his first message through Haggai, who asks a stinging rhetorical question, “It is time for you yourselves to dwell in your paneled houses while this house (the temple) lies desolate?” (v. 4, NASB).
 
God then delivers in verses 5-11 a recap of the past several years’ events. It’s nothing the Jews aren’t familiar with. They’ve been in the midst of a drought and famine, a fact they know too well. But God uses Haggai to deliver not just the “what” of the news, but the “why:” It is the people’s sin that has caused the famine. They are responsible. They have built their own homes while ignoring God’s home. They have put their own priorities above God’s.  
 
Can you imagine how exasperated God must have been with Israel for missing this simple chicken-or-egg scenario? It was their sin that had caused the famine. This is the nation that had lived under the Mosaic covenant—they should have known better. They had, throughout their history, flourished with God’s blessings when they obeyed his law and leadership. They had suffered terribly when they disobeyed. Their latest sin had led to their exile by Babylon. They should have known. They should have known better.
 
While verses 12-14 are outside of our focus, it is of note that the people (starting with the civil and spiritual leaders Zerubbabel and Joshua) immediately heard God’s word through Haggai, “showed reverence for the Lord” (v. 12), and moved to act. There is no proof of understanding greater than instant response.
 
After rebuke, encouragement
 
The second message from God (vv. 1-9) was given after the Feast of Tabernacles (Leviticus 23:33-43), about three weeks after the work was restarted. It opens as a message of encouragement to the people, and in particular to Governor Zerubbabel and High Priest Joshua.
 
It is totally in God’s nature that he rebuked the people for their lost focus in the first message, but offers them a word of encouragement in the second, after they are now on the same page with God. Our God is both a God of justice and encouragement, as evidenced in the second message. He is a God that knows “‘the plans that I have for you … plans for welfare and not for calamity to give you a future and a hope”(Jeremiah 29:11, NASB).
 
Along with the encouragement, though, comes a challenge—and another rhetorical question: “Who was alive that saw the temple in its glory and what is it like now?” It’s a direct challenge to do a thorough building job that would bring back the glory of the Solomon-built temple.
 
The final part of the message is both an encouragement of the people and an acknowledgment that times might get tough for them as they rebuild the Temple. “‘… and all you people of the land take courage’ declares the Lord, ‘and work; for I am with you,’ says the Lord of hosts” (v. 4).
 
That verse and the rest of the message are a not-so-subtle reminder that our God is not only adequate for any job within his priorities (his will), he is immeasurably powerful.
 
Questions to explore

• To what extent do you think neglecting to support God’s work indicates neglect in commitment to God?
 
• If you have found yourself outside of God’s priorities, have you felt God’s reprimand?
 
• What are God’s priorities in your life? How do you know what they are?
 
• How does God’s message of courage for the Jews in Haggai 2:1-9 resonate with you today?
 
• Some of the Jews’ most notable challenges during this time were discouragement from their enemies, bureaucratic red tape and their own apathy. How do these challenges still keep us from God’s priorities?

Has anyone every asked you, “Why is it so hard to be a Christian?” This question usually is asked when a believer has made the choice to totally follow Christ to accomplish a task. Instead of everything going smoothly, bumps occur. How do we overcome the bumps of despair?

Maintain confidence in God (Nehemiah 2:19-20)

As Nehemiah stepped up to serve the Lord to build back the walls of Jerusalem he faced discouragement. When Nehemiah shared his plans with Sanballat the Horonite, Tobiah the Ammonite official and Geshem the Arab, they mocked and ridiculed him. They asked two questions, “What is this your are doing?” and “Are you rebelling against the king (v. 20)?”

The three tried to stop Nehemiah. Because of his popular support, he was a threat to them. If Nehemiah was successful in building the walls back, they in turn would see their control in the region fade away. Judah was kept helpless as long as the walls were in ruins. They attempted to discourage the cupbearer by saying they saw this as a rebellion against the king.

Nehemiah did not waver in his confidence that God had called him to do a great work. He could have told them he had permission from the king, but instead he chose to prove his authority came from a greater source than a king (v. 20).

When you hit opposition, how do you respond? It should not come as a surprise to believers that a step of faith to follow the Lord almost certainly will bring opposition.

Ask God for help (4:1-6)

Sanballat and Tobiah understood the rebuilding of the city wall was evidence that Judah’s power was on the rise. With Nehemiah having full support of the king, they had to be careful in their sabotage efforts to stop the project. The king would have them executed if he discovered their plans.

The tactic they chose to use was ridicule. The plan was to destroy the morale and confidence of the workers with words.

I obtained my first job in radio as a disc jockey when I was 16 years old in Kilgore at KOCA. The very first time I had to anchor the newscast, I was anxious to say the least.

After the five-minute newscast was over, I believed I had done a good job. The next day, the program director informed me that I would not be reading the news anymore. The reason he gave was that I did not sound like someone speaking with authority. This criticism at the time deflated the confidence I had built in my young broadcasting career.

Tobiah spewed out his disapproval by saying “if even a fox climbed up on it, he would break down their wall of stones!” (v. 3). A fox would have a hard time bringing down walls that were nine feet thick.

When criticism comes, the first reaction is to answer back with more criticism. Nehemiah refused to get into a show down of ridicule. He turned instead to prayer. His vengeance toward his opposition was shared with God.   
    
Nehemiah’s prayer in verses four and five might seem out of place for a Christian to pray today. Jesus taught forgiveness of enemies. The prayer is one of vengeance. He felt his people were following the will of God and reasoned those who opposed stood in opposition to the Lord.
    
Imprecatory prayers were common and acceptable by Old Testament standards. The heart of his prayer is that he is asking God for help and his justice will be carried out.
    
What is the best way to fight despair? By communicating our feelings to the Lord and relying on him. We must remember God’s promise to be with us always.

Take reasonable precautions (4:7-14)

Why do we have an annual physical? Why do we take a visit to the dental hygienist twice a year? These are wise actions by us to promote good health. When Nehemiah and the others learned of the plot to attack them they took wise measures to stay on task and to protect themselves.

Nehemiah continued to display his faith in the Lord by combining prayer with preparation and planning. “But we prayed to our God and posted a guard day and night to meet this threat” (v. 9).

The opposition soon discovered its original plan of sabotage did not work. They were angry because it was reported, “that the repairs to Jerusalem’s walls had gone ahead and gaps were being closed” (v. 7).

The new plan of attack from the opposition was their organized violence against the laborers. The ones rebuilding the walls almost gave up saying that “the strength of the laborers is giving out (v. 10).”

How easy it is to listen to negative words and let it bring us down. We are brought down because we forget to look up. Nehemiah just kept turning to the Lord. He was called and he knew he must remain faithful to the call.

Nehemiah did not give up. He took the necessary steps, posting individuals with “their swords, spears, and bows,” to protect and give confidence to the workers. Likewise, I didn’t give up on my broadcasting career. I sought advice and continued to persevere. Eventually, God was able to use my broadcasting experience for his glory in various ways.

When the attackers learned their plot had been discovered, they were the ones that became discouraged. Nehemiah pressed on because his direction and confidence came from his “great and awesome” Lord. The cure for discouragement is focusing on God’s purposes.

Satan attacks Christians because he recognizes that if we stay on course the will of God will be accomplished.

Isaiah’s prophecy merged the crises of the current situation with future expectation. The prophet spoke to his own contemporaries about resolutions expected soon while the same predictive message of God’s purpose ultimately takes place in the distant future.

Such is the mystery of God who is the same yesterday, today and tomorrow. That dependable sameness blends the past, present and future together to better comprehend God’s gracious long-term purpose for this world and his eternal kingdom. God’s plan for Israel began with Abraham.

When Israel would reject the covenant relationship in rebellion, God would change the immediate strategy and leadership but keep his same purpose for his chosen people.

Isaiah clearly understood the message God had given him with which to confront Ahaz. When Ahaz rejected God and his word, God, in his omniscience, revealed to Isaiah his plan was more far reaching than the immediate and universal rather than national. Isaiah spoke not only to his own day but in a much broader application to all times and all nations.

The prophet gave Ahaz a sign from God: “The virgin shall be with child and will give birth to a son and will call him Immanuel” (7:14). Deliverance would come concurrently through a remnant (4:2-6) but ultimately and completely through Christ some seven centuries later.  

Scholars suggest this section was written by one of Isaiah’s disciples. In 7:3, Isaiah is mentioned in the objective case (“to Isaiah”) and the section is written in narrative rather than poetry.
 
In any environment, sin-cursed or grace-cured, there are temptations that threaten a life of faith. Threats may develop from financial insecurity such as unemployment or recessions, health and death issues, calamities such as accidents and natural disasters, divorce, international tension, God’s call on one’s life, immorality, neighborhood blight, industrial pollution, church fights and a thousand other things.

A Christian’s response should always be faith in the guidance of God rather than natural carnal instinct or worldly wisdom. God has promised (Romans 8:28) to work all things for good regardless of the catastrophic circumstances. The wisdom of God always is better than the wisdom of man.

Learning to act in faith on truth as revealed by our Lord is essential for the church’s ministry in confronting the immorality and injustice of our time and circumstances. Do we, as Christians, genuinely accept the Bible as God’s word? Is it possible for America to suffer similarconsequences as Israel because of the deepening crises of rejection of faith and righteousness?

Prophesy that fits the eternal purposes of God has lasting consequences regardless of who is king. Prophesy of the Old Testament inevitably points to the Messiah, Christ Jesus.
 
The impending threat to faith (Isaiah 7:1-2)

The political and military environment was turbulent and threatening as one nation after another moved against weaker targets in the struggle for power and dominance. The house of David, one time united, had degenerated into two nations, Israel (or Ephraim) and Judah. Each would form an unholy alliance with a pagan nation in order to battle each other as enemies.

About 735 to 732 B.C., Judah, ruled by king Ahaz, was threatened by Aram, or Syria, led by King Rezin, and Israel, led by King Pekah. The coalition sought to force Judah to merge with them in revolting against the more dominant power, Assyria. Their intent was to replace Ahaz with a puppet king, the son of Tabeel (7:6), who would, by arrangement, join the coalition.  

The consequences were so frightening “the hearts of Ahaz and his people were shaken, as the trees of the forest are shaken by the wind” (v. 2). Rather than joining them, Ahaz turned to Assyria for an alliance he assessed to be better. His decision to do so was counter to the advice of Isaiah.

The choice was a disaster and impacted Judah’s history for generations to follow. When Ahaz refused, Israel and Syria moved against Jerusalem but was unable to take the city. The failure was due to the approaching forces of Assyria but also, and more importantly, the hand of God.  

Fear of military might, expectation of  painful carnage, along with his pagan worship, obscured the spiritual reasoning of Ahaz to protect Judah in this time of crisis. Ahaz already had turned from following God and embraced foreign idol gods. 2 Chronicles 28:1 states: “He did not do what was right in the eyes of the Lord.” Ahaz became an immoral and wicked ruler, turned his back upon Jehovah and his righteousness, sacrificed his own son in pagan worship, permitted the pagan religions, such as Baal worship, into Judah and desecrated the temple. His mind, heart and ears were not tuned to Jehovah, so Ahaz placed his faith in the military power of Assyria.  

Any rational person can discern the direction of his or her faith in times of stress and threat. Will such discernment intensify the truth of God’s word and bring obedience or fade into the distance, commandeered by misdirected trust?  

Critical decisions without faith (Isaiah 7:3-12)

Decisions engage our faith, making faith extremely critical. Where we place our faith guides our actions and our destiny. This truth is obvious in the following decisions by Ahaz.

God had promised through Isaiah the deliverance of Judah from her enemies. Isaiah did not flinch as the messenger, nor question his message given him by Jehovah God. The Lord instructed Isaiah to take his son, between 7 and 9 years old, and approach Ahaz at the “Upper Pool.” The son, Shear-jashub, meaning “a remnant shall return,” was present, no doubt, to confirm, illustrate and reinforce Isaiah’s prophecy.

Ahaz already had sought the alliance with Assyria (2 Kings 16:7-8) and Isaiah confronted him again with the message to rely upon God rather than Assyria. Isaiah’s message regarding the military threat of Syria and Israel was this: “It will not take place; it will not happen” and “If you do not stand firm in your faith, you will not stand at all” (vv. 7 and 9). The intentions of the enemy would not come to pass but, instead, Israel would soon “be too shattered to be a people” (v. 8).

The warning is clear, and just as clear is the response of King Ahaz. Ahaz acted on what he believed but would find his faith in Assyria rather than God. His decision would bring Israel to her knees but would not deter the ultimate purpose of God. “To stand firm” would have reflected a faith that was a complete commitment to God in the impending crises.

There is a powerful immediate and long-term lesson to learn from this. Faith makes the person. One becomes what he believes. Isaiah saw the future, but Ahaz saw mostly the immediate. Without changing his belief system, he had no basis to trust in the truth from God Almighty or to see the place of the nation Israel in the plan of God. The consequences were disastrous and, to be sure, always will be.

Both the evil and the good would go through the coming judgment upon Judah, but a remnant would survive and emerge as a nation again. God’s judgment and God’s covenant promise are both seen in the remnant, the continuing source for the coming of the Messiah.

God is long suffering and gracious. When Ahaz turned aside to follow his course to seek alliance with Assyria, God spoke again through Isaiah with another offer, “Ask the Lord your God for a sign, whether in the deepest depths or in the highest heights” (v. 10), meaning there would be no heavenly or earthly limit on the nature or occurrence of this divine sign.

Asking for a sign would have demonstrated Ahaz’s faith and allow God to prove himself. Again, Ahaz refused to place his faith in God by refusing to ask for this sign. Perhaps in mockery, he side steps the opportunity by responding, “I will not ask; I will not put the Lord to the test.” Don’t confuse me with the facts, my mind is made up. The course is set. Judah paid the price for Ahaz’s staunch unfaithfulness and blatant rejection of Isaiah’s message and, consequently, God’s word and plan for Judah.
    
A prophetic sign for faith (Isaiah 7:13-14, 16)

The use of “then” (v. 13) suggests a secondary result with significant consequences. The following message was given to “the house of David” and was the sign of a son, born to a young woman (virgin), who would be named Emmanuel, meaning “God with us!” The Bible does not identify this woman and child until the birth of Christ (Matthew 1:23). Matthew uses the Greek term for “virgin” regarding the pre-conception status of Mary. God’s plan through the Holy Spirit provided a miraculous entry of Christ, the Messiah, the Son of God, into the world of humanity.  

The fulfillment of Isaiah’s prophecy unites the Old and New Testament into a powerful witness to the purpose of God to provide salvation through grace by faith for all mankind. Faith that is patient (v. 13) will be realized and faith that is practiced will be justified (Matthew 1:23).