Hebrews Lesson 203 July 8, 2010
NKJ Deuteronomy 6:5
"You shall love the LORD your God with all your heart, with all your soul,
and with all your strength.
Tonight
we are continuing our study in Hebrews 12, and we have come down to the
approximately verse 12 (to) pick up a little review before we begin. Hebrews
12:12-14 – let’s get a little review so we see the context of what we're
looking at here in Hebrews.
Remember
that I said that there are 5 major sections in Hebrews that are related to
teaching. These are teaching sections. Each of these sections begins with an
exposition or explanation of some important point (some key element) that the
writer of Hebrews is making to those to whom he is writing. After he has that
introductory section (that instructional section), it's followed by a practical
challenge, or as I’ve called it before an exhortation. That’s what an
exhortation is. It’s a practical challenge. Then some or most of these have a
section within the practical challenge that is a warning – a warning to
believers, not that they can lose their salvation or not that if you don't do
these things you weren’t really saved. That’s the lordship salvation position,
the position that you weren’t really saved or you lose your salvation rather.
That’s the Armenian position. But if you really understand grace God gives you
a gift with no strings attached that salvation is not based on anything we do,
who we are, what we've done because we can ever do anything that really merits
the righteousness of God. We just can't ever be good enough. It’s a free gift
so that means that God gives it to us, no strings attached. It can’t we lost.
It's not conditioned upon acting a certain way after you receive it. The gospel
itself (the gift of salvation) is that it’s a free gift.
There
are other things related that are dependent upon growth, obedience, things of
that nature, but not salvation itself. That's what the warnings all relate to.
As we look at this last section in Hebrews, the instructional part was in
chapter 11 where the writer focused on faith and gave all the different
examples from the Old Testament heroes, these Old Testament leaders from Enoch
to Noah to Abraham, Moses, Joshua, all the way down. Then that example leads to
his conclusion where he makes the application, starting in verse 1. Therefore
because of what we learn from those Old Testament examples, we are to do
something. The first thing is to focus on Jesus Christ. That's the key element.
He is the example of endurance. That’s chapter 12:1-2; 12:1-29 is the practical
challenge. The first two verses focus on Christ as the example, the focal point
of the believer.
Then
in verses 3 through 11 a section that we have just vanished, the focus is on
the training of the believer, the training of the believer. Unfortunately the
translators have used the word chastening, or perhaps some translations use the
word discipline, which conveys the negative, punitive side of discipline
(chastening). The Greek word that we looked at is paideuo and it has to do with training.
It is what a coach does when he takes a young child who manifests certain
athletic abilities; and he begins to work, to train, to discipline, to form, to
shape this child so that by the time they become an adult they are skillful in
the use of their natural talents. That athletic metaphor lays behind this whole
section from verses 1 through 11in this section. So it's the idea of
training.
Training
involves both positive motivation (encouragement), but it also involves the
negative punishment when there’s failure. Training has to do with recognizing
that to achieve anything that we want to in life, to achieve any worthwhile
objective in life; then there are going to be things in life that we're going
to have to say no to.
There
are going to be things in life that we're going to have to say, “Well that's fine
for other people to do, but if I'm going to achieve what I wanted to achieve
then I have to restrict certain things in my life so that I can achieve the
goals and objectives that I have set for myself.”
That
is the essence of discipline. We looked at the Old Testament passage that is
quoted in verses 5 and 6 here from Proverbs that emphasize Proverbs 3:11-12. The
word that’s used for chastening is a word that has to do with binding. That’s
what we do. We bind or restrict ourselves in certain areas. That is the idea
and it involves endurance because every one of us has faced this where we've
been on some track. We’ve decided to try to reach a certain goal or objective,
and we have put ourselves under some system of rigorous discipline (self-discipline)
to achieve that goal.
At
some point we just want to say, “Well, to heck with it!”, and we just want to
throw off those restraints for a little while and not always be under the gun
or under that rigid discipline.
Endurance
has to do with hanging in there and staying with the challenge. So 12:3-11 the
believer endures training in order to reach that goal of being a useful mature
believer that's productive spiritually and that is serving the Lord with his
life from a position of strength of a mature believer.
We
then come to a conclusion that is found from 12 to 29. I break it into two
sections. The first part is a conclusion indicated by the “therefore” of verse
12. Therefore we must become strong spiritually to enjoy the blessings of a
full reward in heaven. A focal point here is to enjoy that full reward, the
full inheritance. That's where we have the overlap with what I taught on
Tuesday night in Revelation 21:7-8, specifically in verse 8. All those passages
relate to promises of rewards to the overcomer. So that is all part of this
doctrine. This is just one facet of the doctrine that’s taught in the New
Testament related to inheritance and these special rewards to believers who
stick with it and who grow to spiritual maturity.
Then
we have an explanation of why that is important of how this flows from this
superior New Covenant. Of course the New Covenant that’s mentioned here has to
do with the way in which the New Covenant that will be established in the
future between God and the House of Israel and the House of Judah. The basis
was established at the cross.
Jesus
said when He observed the Passover meal and He took the element of the cup, He
said:
NKJ Luke 22:20
… "This cup is
the new covenant in My blood, which is shed for you.
He
connected His death to that sacrifice related to establishing a New Covenant
that would be predicted in Jeremiah 31:31-2 for Israel. It is not a covenant
with the church, but it is a covenant that all benefit from. It’s with Israel,
for Israel (the House of Israel and the House of Judah) but is the basis for
all the future blessings and the Messianic Kingdom and beyond. That's in 18 in
29.
Tonight
we’re in that section of 12:12-17. In order to understand what goes on here we
have to understand a little bit about figures of speech. Verse 12, which is
where we're starting this evening, says:
NKJ Hebrews 12:12 Therefore
strengthen the hands which hang down, and the feeble knees,
NKJ Hebrews 12:13 and
make straight paths for your feet, so that what is lame may not be dislocated, but
rather be healed.
What
does that mean? How are we to understand what that means? Just go back a couple
versus to verse 10. The writer says:
NKJ Hebrews 12:10 For
they indeed
That
is talking about earthly fathers.
for a few days chastened us as seemed best to them, but He
That
is the heavenly Father.
for our profit, that we may be partakers of His holiness.
The
goal of discipline is to participate or share in the holiness of God. Not
positional righteousness, which we believe is imputed to every believer at
salvation, but this experiential or productive righteousness as the believer
grows to spiritual maturity. We call it progressive sanctification, or it is
the progress of the spiritual life or spiritual growth so that as we go through
that training process the result is that the righteousness of God is not just a
positional reality, it experientially works out in the life of the
believer.
NKJ Hebrews 12:11 Now
no chastening seems to be joyful for the present, but painful; nevertheless,
afterward it yields the peaceable fruit of righteousness to those who have been
trained by it.
Again
we come back to that same idea: the production value of the growing believer.
It produces the peaceable fruit of righteousness to those who've been trained
by it.
NKJ Hebrews 12:12 Therefore
strengthen the hands which hang down, and the feeble knees
You
know he's saying something important. He’s shifting into a more metaphorical
speech here. But what is he saying? What is the significance of this? In order
to answer that we have to side track a little bit in order to investigate this
particular idiom and to learn just a little bit about the use of metaphors and
figures of speech in literature.
This
is an extended metaphor. First we'll talk about the metaphor. A metaphor is an
unstated comparison where the writer is saying that one thing is another,
whereas a simile, which is also a comparison, is a stated comparison. A simile
is an explicit comparison whereas a metaphor is an implied comparison. A smile
usually uses the word like or as. One thing is “like” something else. Scripture
says that when we are cleansed of sin we are as white as snow. That is stated.
It is an implicit comparison comparing white to snow.
We
see other examples here that I have on the screen. This is from a classic work
on figures of speech in the Bible by E. W. Bollinger. He writes:
The
simile says, "all flesh is as grass".
He is
comparing flesh to grass. There is something about flesh, something about grass
that is parallel. You could picture it as overlapping circles and that there's
a lot of things about grass and a lot of things about the flesh that are
different. But there is one characteristic of both flesh and grass that are the
same and that's the point of the comparison.
A
simile states it explicitly. All
flesh is as grass whereas a metaphor carries the figure across at once and just
directly states it as in the original quote from Isaiah 40:6.
NKJ Isaiah 40:6 …"All
flesh is grass,…
See
the difference? There’s no as or like. That's the distinction between the two.
Something
else that Bollinger said here I thought was interesting because in other times
and other topics when we talked about interpretation and understanding figures
of speech as part of interpretation. We talked about the problem that occurs
when we talk about the fact that as conservatives we believe in the literal
interpretation of the Bible.
Some
people say, “Well, literal? Wait a minute. What do you mean? Do you mean that
you don’t believe in figures of speech? You don't believe in idioms? You don’t believe in symbolism things
– things like that?”
Yes,
we do. That is all within the meaning of literal interpretation. Literal
interpretation does not exclude figures of speech. Literal interpretation is
not a wooden superficial literalism like that. It is taking the Word and
reading the text of Scripture so that the words carry the normal plain sense of
everyday language.
There
are different types of literature we have in the Scripture. You have legal
literature of the Torah in the Old Testament. You have poetry. Much of the
prophets are written in poetry. Of course the Psalms are all poetry. Proverbs
are all poetry. Most of Job is poetry. In poetry words do not have the same
narrow sense of meaning as they do for example in legal literature. If you are
reading a contrast and a contract talks about a lake then you can be pretty
sure that that contract is going to state the precise location of the lake, the
dimensions of the lake; all of those kinds of things. Whereas if your reading a
Shakespearean sonnet and there is a reference or allusion to a lake, you know
that that could be a figure of speech. You really have to look at the context
because the idea of a lake can have a broader sense of meaning than you would
find in legal literature.
So
the context always has some sort of effect on how we interpret words. It
doesn't change the meaning (their ultimate core meaning) so that white becomes
black or red becomes a house or something of that nature. It just has a little
bit broader sense to it than in poetic language. When we use words in figures
of speech they also have a little broader sense to them and you can figure out
what a figure of speech means by comparing that figure in other literature.
I
remember some years ago I got involved in a discussion with somebody who was
trying to make the absurd point that Isaiah 14 did not refer to the fall of
Lucifer – that actually all those chapters were nothing but one extended
metaphor. As bright as that individual was, I had to say, “Well I don’t think
you understand either metaphor or the text of Scripture.” I told this
individual that I was really glad he had an accountant because if he applied
that system of interpretation to the way he read the tax form, he would be in
jail. That's unfortunately the case with most people. When they read something
important like an instruction manual or guidelines on how to fill out their
income tax form they will interpret it in normal, plain sense. But then somehow
when they go read the Constitution for example, all of a sudden they want it to
mean something other than the normal, plain sense of the language and make a
fluid instead of fixed. It’s legal literature.
We
always have to understand that even though we have certain the figures of
speech, there are rules for understanding figures of speech. I ran across this
in Bollinger, which I thought was really interesting. He talked about
metaphors. He said the two nouns (that is, the nouns that are going to be
compared here such as “white as snow” or “that the flesh is as grass”) are
always to be taken in their absolute literal sense. Even though it's a figure
of speech and we say that all flesh is like grass, we have to understand flesh
in the literal sense to understand all of its literal characteristics and
attributes. We have to understand grass in its literal sense and understand all
of its actual literal characteristics and attributes in order to find the point
of comparison that the writer is making between these two nouns. That's what I
mean when I say even a figure of speech must be interpreted literally. If you
get beyond the literal interpretation, you’re really just making up the
meaning. So you have to stick with those normal rules and canons for
interpretation.
Bollinger
made that point I thought, “Well that looks like that's an important point.
I’ll emphasize that. He uses that same explanation there in his example. In the
second paragraph for example “all flesh is grass.” Here flesh is to be taken
literally as the subject spoken of. Grass is to be taken equally literally as
that which represents flesh. All the figure lies in the verb “is”. In other
words “is” is where you pick up that comparison; and you understand that. Now
Bollinger wrote at the beginning of the 20th century.
A
more recent book and for those of you who like language, those of you who
write, this is the new reference book that you should have in your reference
library. It is written by Bryan Garner: Garner's Modern American Usage. The most recent
edition came out last year. He is a Texan who has been interested in grammar
and the details (microscopic details) of language and usage ever since he was
in elementary school he says. This is the standard. It really replaces for us
an older work called Fowler’s English Usage. Fowler was English. That’s more British
usage. This is the first major reference point (reference book) on usage. It's
just incredible. I picked up a little over a month ago. It’s the kind of thing you just want to
read lots of different things in there because you learn all manner of
different things.
He
defines a metaphor as a figure of speech in which one thing is called by the
name of something else or is said to be that other thing, unlike similes, which
use “like” or “as”. Metaphorical comparisons are implicit, not explicit.
Now
there’s a classic example here. I didn't even think about using this when I
started this lesson but just keep your place in Hebrews 12 and let's go back
into the Old Testament. This is probably one of those parts of the Old
Testament that you haven't used a lot so the pages won’t be turned. This is
just after Proverbs. You have Proverbs, then Ecclesiastes and then Song of Solomon.
In
Song of Solomon we have a description of the Shunamite woman. Now if you were
to translate this literally and I’ve seen a picture done like this somewhat
factiously, you would not have a very attractive individual. But this shows the
use of metaphor in Scripture.
NKJ Song of Solomon 4:1
Behold, you are
fair, my love! Behold, you are fair! You have dove's eyes behind your veil.
Were
those literal doves’ eyes behind the veil? No, he's making an unstated comparison
that her eyes are like doves’ eyes; but he doesn't use “like” or “as”. So it's
a metaphor.
Your hair is like a flock of goats,
Now
that's a lot of fun to deal with that. How in the world ladies would you like
have your hair compared to a flock of goats? Any of you’ve been out on the farm
or the ranch somewhere with a bunch of goats; you know that there are a lot of
things about goats that you do not want to be said about your hair. But if you are out on the hills of
Galilee you see a flock of goats coming down over the side of a ridge as it
flows beautifully. You don’t see the details of the individual goats; you just
see that beautiful movement. That is the image that he’s invoking. But it's a
simile. It’s a stated comparison here.
Going down from Mount Gilead.
NKJ Song of Solomon 4:2
Your teeth are
like a flock of shorn sheep
He's
emphasizing they're all nice white even teeth.
Which have come up from the washing, Every one of which
bears twins
See
one side looks like the other side.
And none is barren among them.
NKJ Song of Solomon 4:3 Your
lips are like
a strand of scarlet, And your mouth is lovely. Your temples behind your veil Are like a
piece of pomegranate.
Now
pomegranate is pretty hard, kind of scaly looking But the comparison is color,
that nice red rosy color. But for him the pomegranate color.
NKJ Song of Solomon 4:4 Your
neck is like
the tower of David, …
Rocky,
scaly, bumpy – right? No! Elegant, delicate, thin, supports her head well
– beautiful! So that just is an incident of comparison.
Let's
go back to our passage. We have an extended metaphor. We have a metaphor that
runs through chapter 12. It sort of disappears a little bit in this section
from verse 3 down through verse 11. It's a little bit dormant, but it's there
in the imagery of the discipline, the paideuo. Just think in terms of the discipline
of the athlete, the training of the runner. He’s going to race in the stadium
in the contest.
Now
go back to verse one. The writer says:
NKJ Hebrews 12:1 Therefore
we also, since we are surrounded by so great a cloud of witnesses, …let us run
with endurance the race that is set before us,
Now
that first verse sets the metaphor. We're talking about running a race, running
in a contest. In that contest there are witnesses. They don't directly observe
us literally, but he uses that in terms of the imagery. Those witnesses are
those that have run the way race before us those that are mentioned in chapter
11. So the metaphor here is that the spiritual life is like running a race. Now
you don't get in the race by works. You get in the race by a grace. You become a contestant by grace.
You're able to get into the starting block by grace, by simply trusting Christ
as your Savior. You don’t have to do anything to earn that position. But once
you're in the race, then there are going to be different kinds of rewards for
those depending on how they perform in the race. So he's going to talk about
using the race there as the metaphor for the spiritual life. He digresses beginning
in verse 3 to the training that God provides for every believer so that they
can run the race well. Some are going to run well. Some are going to sprint at
the beginning and fade out in the middle. Some are going to do a pretty good
job of pacing themselves but they don't quite make it to the finish line.
Others are going to run the race well and make it to the finish line.
As
we see Paul uses that same analogy in 1 Corinthians. 1 Corinthians 3 gives us
the description of the Judgment Seat of Christ that at the and when we are all
taken to be with the Lord in the air. We go to heaven there is a judgment seat
or evaluation of the Bema Seat. All of our works are evaluated, not to see if
we get to heaven but in terms of what we do, what our roles, responsibilities
will be when we are in heaven. There are those who have different levels of
rewards but there are some who completely fail. They trip and fall coming out
of the starting blocks. They never run the race. They don't do anything. They
lose rewards; but they don't lose salvation.
This
whole idea of discipline comes from observance of the Lord. We saw back in
Hebrews 3 that He was disciplined in His life. God trained Him so that He would
be the pattern for us for our sanctification.
NKJ Hebrews 12:3 For
consider Him who endured such hostility from sinners against Himself, lest you
become weary and discouraged in your souls.
Now
what I'm pointing out here is that the key is endurance as in any race or any
contest. To prepare yourself you have to be disciplined or trained. That’s paideuo. But
the problem is giving up. The problem is becoming weary or discouraged. There
are two different words that you see in the English in verse 3.
lest you become weary
…which
is the word kamno
which I pointed out I believe when we were studying this verse. It means to
tire with exertion, to labor to weariness, to be worn out, exhausted, even to
be discouraged. It overlaps with the second word that we have there that’s
translated “discouraged” here. If you look at the New King James translation,
the translator was consistent in translating the second word ekluo as
discouraged in verse 3 and then also as discouraged down in verse 5 in the
quote from the Old Testament (Proverbs 3) in that quote. So ekluo is used
both places. They're very similar words indicating weariness and
discouragement. Ekluo
brings out an element different from kamno in the emotion behind it – becoming
discouraged or weak. The problem is that we’ve become discouraged. We become
weak. We don't persevere. We don't endure to the end of the contest.
So
the writer goes on to describe that you have to endure chastening. The
chastening there of course is the discipline, the training. If you endure
training, God deals with you as with sons. This is an adult son. It emphasizes
the maturity aspect that comes as a result of the growth that takes place in
the life of the believers.
So
the metaphor that we see that runs through this section builds on the image of
running the race that is set before us. It is that contest where there are
those in the stands: the spectators, the witnesses. It brings to bear the
training metaphor translated in the English chastening or discipline but it has
the idea of training someone to complete a task. The success of the competition
is related to how well you and I as the individuals respond to the training and
remaining disciplined in the race so that we hang in there to the end and not
give up, give out or quit. That is the problem that he is addressing here. It
is the believers he’s addressing want to give up and quit. He gives them a
challenge in verse 12.
NKJ Hebrews 12:12 Therefore
strengthen
He
is saying, “In light of what I have just described the solution is to
strengthen….
the hands which hang down, and the feeble knees,
The
question we have to ask here is: what does that mean “strengthening the hands”
and “the feeble knees”? The issue is that now that we have to properly interpret
this metaphor and to understand this idiom. This is this a metaphor to return
to fellowship? Is that the primary thrust here? That is one interpretation that
I have heard. It is the idea here is to recover or return from disobedience to
obedience. But I don't necessarily see that as the main thing. He hasn’t been going through this
section here where he’s focusing on “you have been disobedient and now you need
to be obedient.” That has been the backdrop. I think that’s included, but I
don't think that's the main thrust of the metaphor here. Is the metaphor more
specifically addressing the issue that we need to advance and continue to grow
and to become strong spiritually and not to regress and become weak and give
up?
Now
we can think of an athlete in any endeavor. We could think of somebody perhaps
even in the arts, in piano, in music and dance that requires discipline -
ongoing discipline and endurance in achieving the goal. To excel you have to
get a good coach. You have to have a good trainer and you have to focus on the
endgame. But what does it mean here when it says that we have to strengthen the
hands that hang down? Well, in order to understand this, we have to realize
that this comes of the Old Testament. Just like so much in Hebrews we can't
just interpret it in isolation from an Old Testament context. Both of these
verses that begin this next section (both 12 and 13) are quotes or paraphrases
that come out of Old Testament context.
I
want you to turn in your Bibles with me to Isaiah 35. It seems like recently
with all the time we’ve spent in Isaiah in almost all three studies we’ve
almost done a side study on Isaiah. Isaiah 35 is one of those great, wonderful
chapters in the Old Testament and in Isaiah that focuses on God's promise to
Israel that no matter how much they go through in history, how much horror they
go through, how many times they may be taken out of the land, that God is going
to remain faithful to them. No matter how much persecution they go through, no
matter how much they are defeated in battle, how much chaos is in their lives;
eventually God is going to fulfill all the promises that He made Abraham, Isaac
and Jacob. He's going to give them the land, and He will bring His Anointed (the
Messiah) to the land to rule over Israel.
In
chapter 34, the focus was on the day of the Lord's vengeance in Isaiah 34:8.
This speaks of that future time of judgment on all of the nations. So chapter
35 then speaks of the time after that which is the time of the Messianic
Kingdom when God will restore all of Israel to the land and the Messiah will
rule and it will be a time of absolute perfection.
We
look at Isaiah 35. We must understand the verse that we're going to look at is
down in verses 3 and 4.
NKJ Isaiah 35:3
Strengthen the weak hands, And make firm the feeble knees
4 Say to them that are of a fearful heart, Be strong,
fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save
you.
Look
at the context. The context as I’ve pointed out in 34 is judgment on the
nations. The nations are judged in chapter 34. Then starting in verse 1of
chapter 35 the focus is on of the glories of the Messianic age.
NKJ Isaiah 35:1
The wilderness and the wasteland shall be glad for them, And the desert shall
rejoice and blossom as the rose;
That
verse is sometimes applied to what the modern state of Israel is doing today
and how they have turned the wasteland, the barren country that was under
Ottoman rule up until the Jews began to return in the late 19th
century and have just done an incredible job. The economic miracle that has
occurred in Israel (especially in the last 40 years) is almost unprecedented in
the world. There are two great books right now if you're interested in it.
There's one by George Gilder called The Israel Test and another one by Dan Senor
called The
Start Up Nation that goes through just all of the incredible things that
are taking place in Israel.
The Start Up
Nation is
fascinating. I’ve read about half of it now. One of the things that he points
out and goes into is the interdependency in Israel between industry and
business and the military. It is fascinating because you have just the opposite
in the United States, which is very, very sad as he points out. But in Israel because you have
universal military service everybody comes out of high school and they go into
the military and actually competition for the better units in the Israeli army
began as early as 13 or 14 years of age much like in many sections of the
United States competition for a certain colleges will begin very early at 13 or
14 years of age. But there it’s competition to get into a certain units of the
Israeli army because they know that the people who come out of certain units have
had tremendous, tremendous success in business afterward. Because everybody
stays in the military until they’re 45, they stay with the same unit they
originally trained with so they're together all the way through. They maintain
those relationships throughout much of their early professional career.
In
Israel in the way the culture of the Israeli army works, there’s a tremendous
amount of freedom to your junior officers, which you don't have in most armies,
especially in the US Army. They had situations they faced with terrorist and
other things that are immediate, and they don't have time to go up the chain of
command to get answers. You have junior officers of 22, 23 years of age who are
making decisions that would just blow your mind in life and death situations
that in many cases you wouldn’t have anyone lower than the rank of major making
decisions like that in the US Army.
When
they come out of the military and they go to work for, let’s say Intel or
Microsoft or some other Israeli company, when they go in for a job interview
the first question they’re asked is not where did you go to college or what was
your degree in. The first question is what unit did you serve in in the
military? The person that is interviewing them knows the unit. He probably has
an uncle or cousin. It’s a small country. He's got somebody (next door
neighbor) who served in that unit. He knows people in that unit so he wants to
know what unit he served in. Once he finds that out, that’s going to tell him a
lot about the abilities and capabilities of this particular individual that
he’s interviewing.
In
the United States, you go to some Fortune 500 company. You come out of the
military, You come out as a captain or a major and you come in and they look at
your resume and you talk about all things you do the military.
When
it’s over they say, “Okay, but what kind of experience do you have in
business?”
Because
once we went into a volunteer army in the mid 70’s, the percentage of people in
business that went into the military became less and less and less, so that the
chances are very great that when you go interview, if you're coming up the
military, you're going to interview was somebody who has no idea what the
military does and thinks all you do is sit around and shoot people. He has no
idea that there are any skills or abilities that you learned in the military
that could possibly benefit their corporation.
This
is really sad and there are all kinds of unintended negative consequences from
that. In Israel there are all kinds of unintended positive consequences that
have come out of that. It's often said that because of agriculture and all the
innovation that this has produced this kind of culture there of tremendous
innovation and initiative that they have produced, they've made that desert
blossom in both a literal sense and a figurative sense.
But
that's not what 35:1 is talking about; 35:1 is talking about the fact that
there will be a meteorological and agricultural and geographical overhaul of
the land during the Millennial Kingdom. It is not going to be done through
technology. It's going to be done through the miracle of the Messiah who is
going to bring this joy and this blessing to the land.
The
result of that is that it glorifies God. That’s the last two phrases of verse
2.
NKJ Isaiah 35:2 …They
shall see the glory of the LORD, The excellency of our God.
Then
in verse 2 we read the same kind of phrase that we have in Hebrews.
NKJ Isaiah 35:3 Strengthen
the weak hands, And make firm the feeble knees.
NKJ Isaiah 35:4 Say
to those who
are fearful-hearted, "Be strong, do not fear! Behold, your God will
come with vengeance,
With the
recompense of God; He will come and save you."
So
the address is to those who have survived this period that we call the
Tribulation, the Time of Jacobs Wrath, the Time of Daniel’s 70th
week that they are weary. They're tired. They’ve been fighting, struggling in a
defensive position embattled for the last of 7 years, especially the last 3½
years on the verge of defeat. They are fearful. They are terrified because the
armies of the Antichrist are surrounding them and what happens is your God will
come with a vengeance. That is with justice. We’ve studied that word in the
past. It doesn't have the idea of personal vindictiveness, but the idea of
bringing just retribution. The emphasis is on the justice of God.
Behold, your God will come with vengeance, With the recompense of God; He will come
and save you."
…and
deliver you.
Look
at the phrase “strengthening the weak hands." The weak hands then seem to
be an idiom to describe those who are fearful, those who are weary of the
struggle, those who are on the verge of giving up because they seem to be
overwhelmed by tremendous odds.
Now
we see a parallel verse to this in Zephaniah 3:16. So Hebrews is picking up
this as a quote from Isaiah 35 where you have the same phrase in Zephaniah
3:16. So let’s turn to Zephaniah 3:16. Zephaniah is in that section of the Old
Testament known as the Minor Prophets. Now the last three are Haggai,
Zechariah, and Malachi. They’re the post-exilic prophets.
Zephaniah
is the last pre-exilic prophet before Haggai. It’s the 4th from the
end of the Old Testament. Zephaniah was a colleague and a contemporary of
Isaiah. His message parallels the message that Isaiah’s giving. This is in the
7th century BC. It’s the same time period we've been studying on Sunday
morning in our study of 2 Kings, the time period of Hezekiah. It’s the time
period when Isaiah is predicting that ultimately the Southern Kingdom will fall
just as Northern Kingdom fell. It is a warning that even though God will bring
His discipline (His punishment) upon the nation, He is not leaving them, He's
not deserting them. He will eventually fulfill His promises to them.
So
when we come to Zephaniah 3:16, we read that it says:
NKJ Zephaniah 3:16 In
that day it shall be said to Jerusalem:
And
that refers to the same future time period that Isaiah was referring to.
God
says:
"Do not fear; Zion, let not your hands be weak.
So
what exactly does that mean? Well, let’s just look at the context a little bit
and go back to the beginning of chapter 3. Chapter 3 is an indictment on
Jerusalem and Judah. The Northern Kingdom of Israel has already gone out into
divine discipline, been conquered by the Assyrians and the people have been
deported. Zephaniah 3 is an indictment now of the Southern Kingdom Just as
Isaiah brought an indictment, especially in chapter 1 with the famous passage
on the woes against Judah because of her unfaithfulness to God.
So
chapter 1 begins the same way.
NKJ Zephaniah 3:1
Woe to her who is rebellious and polluted,
This
is talking about their spiritual rebellion against God and their spiritual
defilement (their spiritual pollution) because they have worshipped all of
these other gods. They have been disobedient to God who gave them the Mosaic
Covenant. They have been in rebellion against him; and it has defiled them and
polluted them spiritually.
To the oppressing city!
Once
you get away from God, then you lose your anchor point of justice. Justice
doesn't come out of a horizontal comparison comparing one person, one nation to
another. Justice must ultimately have a reference point, which is the justice
of God as an absolute which is what we're going to get into beginning in verse
5.
Once
any culture of divorces itself from that absolute reference point of the justice
and the righteousness of God, then justice becomes defined by the creature and
defined by the government. It always deteriorates into tyranny. You have some
of the most horrible tyrannies in the world in the ancient world in the nations
that knew nothing of God: Egypt, Assyria, Babylon, Greece. In many other
cultures it was the elite, the governing powers who governed for their own
benefit, and nothing was known of justice or righteousness.
Well,
when Israel in the north did the same thing and then Judah in the south when
they disobeyed God, divorced themselves from God, and lost that connection to
the ultimate reference point of God's justice and righteousness, then they
began to oppress the people and the people became selfish and self- centered.
That's why Isaiah and the other prophets condemned them for social inequity;
not that it was the government's problem to solve social problems because it
was the individual's responsibility to take care of the needs of others. The
social problems, taking care of the widows and the orphans, were not the
government's problem, not the government's solution, but the individual's. When
the individual became divorced from God and divorced from an understanding of
that objective reality of justice and righteousness, then he became more and
more self-centered so the society became unjust.
So
Jerusalem is called the oppressive city. She has not obeyed His voice. She has
not received correction. She has not trusted in the Lord. She has not drawn
near to her God. Jerusalem and the inhabitants of Judah were in complete
spiritual rebellion against God.
They
said, “God, we're going to figure it out and do it our own way. We're not going
to listen to you.”
Then
there's an indictment of the leadership in verses 3 and 4: the princes, the
judges, the prophets and the priests.
NKJ Zephaniah 3:3 Her
princes in her midst are roaring lions;
They’re
wild beasts. They’re ravenous.
Her judges are evening wolves
They
come to scavenge and to take what isn't theirs.
That leave not a bone till morning.
NKJ Zephaniah 3:4 Her
prophets
These
were not prophets who were serving God; they were false prophets.
are insolent, treacherous people; Her priests have polluted
the sanctuary, They have done violence to the law.
Then
we see the contrast. You can only understand the flaws if you can compare it to
the absolute purity and perfection of God’s righteousness.
NKJ Zephaniah 3:5 The
LORD is righteous
in her midst, He will do no unrighteousness. Every morning He brings His
justice to light; He never fails, But the unjust knows no shame.
Now
here we have the verse on the screen for you to look at because I want show you
what the writer does with these words.
NKJ Zephaniah 3:5 The
LORD is righteous
in her midst,
That
is the Hebrew word tsaddyiq, which is the standard word for righteousness, referring
to the absolute standard of God’s perfect character. It’s comparable to the
Greek word in the New Testament dikaiosune.
He will do no unrighteousness.
This
is the Hebrew word of evel, which means unjust. God will do no unrighteousness. God is
perfect and He cannot have anything to do with any creature that is less than
perfect.
Since
all creatures are less than perfect, how do we resolve the problem? Ah, we
solved that problem at the cross because when Jesus Christ paid the penalty for
sin the Scripture says:
NKJ 2 Corinthians 5:21
For He made Him who knew no sin to be sin for us, that we might become the righteousness
of God in Him.
When
we trust Christ, God gives us Christ’s righteousness. He imputes it to us. The
same thing happened with Abraham, Genesis 15:6.
NKJ Genesis 15:6
And he believed in the LORD, and He accounted it to him for righteousness.
So
that means that God then that God is able to have fellowship with the creature
because He gives the creature who believes on Him His own righteousness. That
doesn’t make you perfect. We still sin. But legally we have been given a new
status because of that righteousness. So the Lord is righteous in our midst and
will do no unrighteousness. That’s evel.
NKJ Zephaniah 3:5
…Every morning He brings His justice to light; He never fails, But
But
what?
the unjust
There’s
that word unjust again, evel.
knows no shame.
The
contrast is between God who is absolute righteousness and who is absolute
justice and the leaders in Israel at this time: the princes, the kings, the
judges, the prophets the priests, all the people under condemnation. They are all
unjust.
Later
Isaiah says:
NKJ Isaiah 64:6
… And all
our righteousnesses are like filthy rags…
As
we read on in Zephaniah, God begins to speak. In verses 6 down through 13, He
is going to speak about it not only the indictment against Israel; but how He
is ultimately going to restore Israel. He starts with His reference to His own
justice verses 6 and 7.
NKJ Zephaniah 3:6
"I have cut off nations, Their fortresses are devastated; I have made
their streets desolate, With none passing by. Their cities are destroyed; There is no
one, no inhabitant.
“If
I have executed justice by destroying these other nations who are not mine,
were not called after My name, then how much more will I execute justice on
Israel who is called by My name?”
That’s
His argument.
But
He says, “Even though I will bring this kind of judgment on Judah and Judah
will be taken from the land…”
It
doesn’t say that directly in this passage but that’s the indication we know
from all the other prophets. He says that there will be a day when He will
reassemble the people in the land. This begins in verse 8. The focus goes from
judgment on Judah to the judgment on the nations, and then in His fierce anger
He judges the nation in verse 8.
Then
in verse 9 He says:
NKJ Zephaniah 3:9
"For then I will restore to the peoples a pure language, That they all may
call on the name of the LORD, To serve Him with one accord.
NKJ Zephaniah 3:10
From beyond the rivers of Ethiopia My worshipers, The daughter of My dispersed
ones, Shall bring My offering.
“My
dispersed ones” are the dispersed of Israel.
NKJ Zephaniah 3:11
In that day you shall not be shamed for any of your deeds In which you
transgress against Me; For then I will take away from your midst Those who
rejoice in your pride, And you shall no longer be haughty In My holy mountain.
There
is the removal of the unjust in Israel. There is a rewarding of the humble,
those who have followed God.
NKJ Zephaniah 3:12
I will leave in your midst A meek and humble people, And they shall trust in
the name of the LORD.
NKJ Zephaniah 3:13
The remnant of Israel shall do no unrighteousness
There’s
our word again, evel.
And speak no lies, Nor shall a deceitful tongue be found in
their mouth; For they shall feed their flocks and lie down, And no one shall
make them afraid."
Then
there is rejoicing. In verses 14 and 15 God has taken away their judgments and
has become the king.
NKJ Zephaniah 3:15
The LORD has taken away your judgments, He has cast out your enemy. The King of
Israel, the LORD, is in your midst; You shall see disaster no more.
NKJ Zephaniah 3:16
In that day it shall be said to Jerusalem: "Do not fear; Zion, let not
your hands be weak.
That's
our phrase again. What is he talking about? It’s contrasted with fear.
What
we see here is that this is again a figure of speech called a metonymy. You
never studied that in school, but that's a technical term where you talk about
the effect or the cause. The cause is fear; the effect is weakness. Because of
fear, because of discouragement you become spiritually weak and weary.
So
the verse in Zephaniah 3:16 says:
"Do not fear; Zion, let not your hands be weak.
What
we see from all of this is that this imagery that’s used in Hebrews 12:12 (and
we’re not going to get any further than that) has to do with becoming
spiritually weary and almost unwilling to go forward with the struggle.
In
Job 4:3 we have the same imagery. It’s a very old idiom. “Behold you have
admonished many; and you have strengthened weak hands.” Those with weak hands
are those who are willing to give up in the struggle.
Philo
who was an intertestamental Jewish writer used a similar idiom when he compared
the Israelites in the wilderness who wanted to give up the struggle and go back
to Egypt to weary athletes who dropped their hands through weakness.
So
in conclusion what we see is that the phrase describes the one who due to fear,
worry, weariness or exhaustion is about to quit the race and give up. In that condition he can't win.
What
is the solution? The solution is going to be “strengthen those hands and become
strong.” How do you do that? Well,
that's what we'll see the next time. It's done through the study the Word. It’s
done through shifting your volition, your focus to the Lord Jesus Christ. That
goes back to the early challenge in Hebrews 12:3 when it says that we are to
consider Jesus.
NKJ Hebrews 12:3 For
consider Him who endured such hostility from sinners against Himself, lest you
become weary and discouraged in your souls.
That’s
the command. That's how we strengthen the hands. Strengthening the hands as
we'll see you next time is an aorist active imperative. That’s the immediate
– aorist imperative means this is what you have to do right now. This is
the priority item. It implies confession of sin and restoration to fellowship
although that’s not its main import. The main thrust of this whole passage is to
start becoming strong. If you're out of fellowship, you need to get back in
fellowship. If you are in fellowship, then you need to start growing and
putting your focus on the Lord Jesus Christ. So it’s not strictly an idiom
that’s talking about just confession or restoration to fellowship. It can
include that. If you're out of fellowship then do that. If you’re in
fellowship, then go forward.
What
is interesting is the section starts with the aorist active imperative of
strengthening the hands, and then the subsequent commands are present
imperatives, which talk about ongoing action after you have taken that initial
action of strengthening the hands.
NKJ Hebrews 12:12
Therefore strengthen the hands which hang down, and the feeble knees,
Then
you have ongoing action of making straight paths for your feet so that we’ll
study this idiom again next time. Again this is a quote coming out of the Old
Testament; and we have to understand what that means. So we’ll come back to
pick up verse 13 next time.