Isaiah
Kerry Duke

Isaiah is a book about who God is. This theme begins in the opening words of Isaiah and continues throughout its chapters. God sent Isaiah to Judah, "a sinful nation, a people laden with iniquity, a seed of evildoers" (1:4). The reason for this corruption is indicated in the previous verses: "Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider" (1:2-3). The people of Judah did not acknowledge God for who He is, and Isaiah calls them to repentance by reminding them of the awesome nature of the Creator they had betrayed.

When Isaiah says that God's people did not "know," he does not mean that they were ignorant of God's existence and of His will. The word "know" is explained by the parallel word "consider." The people of Judah knew that God existed, but they did not know Him in the sense of considering Him as they should. They did not fear, honor, and acknowledge God for who He is. They were not mindful of their Creator; they deliberately pushed God out of their thoughts as well as their lives. This same idea occurs in Hosea's often misapplied words, "My people are destroyed for lack of knowledge" (Hos. 4:6). "Lack of knowledge" in this passage is not ignorance. It is the intentional refusal to be mindful of God; Hosea's usage of the term knowledge clearly means a reverent consciousness of God resulting in obedience (Hos. 4:1, 6; 6:6). As Paul said of the Gentiles, they "knew God" but "glorified him not as God" and refused to "retain God in their knowledge" (Rom. 1:21, 28). In a wicked man's soul, "God is not in all his thoughts" (Ps. 11:4). The people of Judah tried to remove the very thought of God from their minds. Is this not what all sinners must do? They shun any awareness of God because it hinders their free-thinking and free-living. Isaiah challenges Judah to consider the nature of God by setting forth His greatness in several powerful ways.

A climactic point in Isaiah's message is the vision of the Lord in chapter six. Isaiah saw the Lord sitting on His throne and heard the seraphim cry, "Holy, holy, holy, is the Lord of hosts" (6:3). These angelic words capture the essence of Isaiah's message. The vision stresses the perfect holiness of God in contrast with the sinfulness of man. This majestic scene reminds Isaiah of his own unworthiness and of the sinfulness of God's people. Isaiah is humbled and offers to preach to the people of Judah. Before he went to preach to others, the glorious power of God was first impressed upon his own heart.

In the first 35 chapters Isaiah draws attention to the wrath and justice of God. He rebukes the people of Judah for their sins in the first 5 chapters, likening them to Sodom and Gomorrah (1:10; 3:9). He then addresses the sins of Gentile nations and pronounces God's judgment upon them (chs. 13-23). Like Jeremiah (chs. 46-51), Ezekiel (chs. 25-32, 38-39), Daniel, Amos (ch. 1:3-2:3), and Jonah, Isaiah shows that even the Gentiles knew enough about God and about right and wrong to be accountable. The existence and nature of God are revealed in the creation (Ps. 19:1-4; Acts 14:17; Rom. 1:18-20); this revelation itself left the heathen with sufficient understanding of right and wrong to be responsible (Rom. 1:21-32; 2:14-15). He then rebukes the sins of Israel (ch. 28), resumes his rebuke of Judah (chs. 29-33), and pronounces a comprehensive judgment on the whole earth (ch. 34).

God is both good and severe (Rom. 11:22), and Isaiah accordingly emphasizes the mercy as well as the wrath of God. Even in the first 35 chapters, where His justice is the overarching focus, the mercy of God is interspersed. The people of Judah will find deliverance if they turn to the Lord: "And in that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me" (12:1). Isaiah presents the compassion of God in two ways. First, he calls attention to divine providence in their present and near future situation. God will protect Judah from her enemies (chs. 7-12) and will preserve His chosen people. Second, Isaiah stresses the mercy of God through numerous prophecies of the Messiah and His kingdom. The Messiah will be a descendant of Jesse but will embody the very essence of God (7:14; 9:6; 11:1-4). Spiritual peace will characterize His Kingdom (9:7; 11:5-10).

This attribute of God is even more evident in chapters 40 thorugh 66. The servant theme takes front stage; Judah is referred to as God's servant 17 times in this section. In spite of Judah's sins, God will be merciful to the people because He has chosen them. This idea culminates in the fascinating prophecy of Jesus in chapter 52:13-53:12, where He is pictured as the suffering servant who triumphs over afflication, bears our sins, and paves a way for us to obtain the mercy of God.

Isaiah highlights the nature of God by contrasting Him with idols. "I am the first, and I am the last; and beside me there is no God" (44:6; cf. v. 8). "To whom will ye liken me, and make me equal, and compare me, that we may be like? (46:6). "To whom then will ye liken God? or what likeness will ye compare to him?" (40:18; cf. v. 25). Isaiah emphasizes the power and eternity of God to expose the foolishness of trusting in idols (40:18-31; 41:17, 23; 44:6-20; 45:5-25; 46:5-10). He also renounces the stupidity of idols and stresses that God is all-knowing, especially in regard to the future. Idols know nothiing, but God knows everything, "declaring the end the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure" (46:10). In addition to being demonstrated by the numerous prophecies in this book, this attribute of God is often mentioned explicitly (40:13-14, 28; 41:26; 42:9; 43:19; 44:7-8; 45:21; 48:3, 5-7).

Isaiah shows how great God is by reminding us how little man is. "Behold, the nations are as a drop of a bucket. . .All nations before him are as nothing...it is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers" (40:15, 17, 22).

For good reason we call Isaiah the gospel prophet. Perhaps for equally good reason we can call him the God prophet.

Editorial
Malcolm L. Hill

Those who pose the greatest threat to the church of Christ are not denominational preachers. Infidels do not present the greatest danger to the Lord's church. The anti-orphan home brethren are now basically out of the race and most members of the church do not pay them much attention. They certainly are not a big threat to the church. Men like Rubel Shelly, Max Lucado, Joe Beam, Don McLaughlin, Lynn Anderson, Rick Atchley, Mike Cope, Mark Henderson, and others like them are not the greatest threat to the church. Many know them and what they are doing and what they are about.

The greatest threat to the people of God at this time is those who want to (and most of the time do) run with all sides. Now these fence straddlers are very sharp and shrewd. They know what to say and where to say it. If they are with the liberals, then they know how to speak to them and stay in their good graces. If they are with those who still love and want to follow the Bible, then they know how to speak to them and keep them happy. These half-baked prophets know how to keep both sides happy when they are addressing a mixed audience of digressives and Bible followers. I listened to a speech made by one of those who has and continues to try to run with all sides just a few days back. He was on a lectureship of one of our schools that tries to appear conservative and biblical but in heart it is just about as liberal as can be. I am not being rude or crude when I say it made me sick at my stomach. Evidently there were many more liberals present than those who love and respect the Bible because he was much harder on those who are trying to follow the Old Paths than he was those who have lost respect for God and His Word.

If I called this brother's name most everyone would know it and if I called the school's name everyone would recognize it as well. The reason I am not calling their name is because I want to prove to some that we still have the ability to refrain from a great temptation. We certainly are not afraid to call their name nor the name of anyone in the brotherhood whenever such is necessary and needs to be done.

Whom to fellowship was not a hard question 30 or 40 years ago. Everyone could answer who should be fellowshipped by faithful members of the church. LeRoy Garrett has been a rank liberal for many years and used to be avoided like the plague but now he is being accepted and fellowshipped. Carl Ketcherside was a liberal and was rejected by faithful brethren. He was used by many liberals before his death a few years back. The weak and erroneous brethren used to stay out of sight as much as they could but since they have been coming out of the closet they have become very bold and brazen. They remind me of the homosexuals in this way. My how years can change things.

Someone asked me not long ago about a preacher and if I knew him. I answered in the affirmative. I was then asked if he was a faithful preacher of the gospel. My reply was that I did not know since I had not heard him preach in the past few weeks. Some of my old friends are mad at me because I will not move into liberalism with them. Others of my old friends are mad at me because I will not remain silent and let them fellowship this liberal mess we find in the brotherhood.

Brother N. B. Hardeman stated, "Unity means the combination of elements of the same composition. It follows, therefore, that if men are united and have fellowship in the church of the Lord, they must be converted precisely as the Bible directs, and they must be of the 'same mind and the same judgment.' From these statements of fact, it ought to be clear to all why it is that as a people we cannot fellowship those who have not obeyed the gospel of God's Son. It would be wholly inconsistent with all of my preaching for me to recognize as an associate or comrade in the work of the Lord any man who has not 'obeyed from the heart that form of doctrine which was delivered.' Neither can I fellowship or be a joint partaker with any man who preaches or practices that which I believe the Bible does not authorize. I cannot bid such an one Godspeed." (Hardeman's Tabernacle Sermons, Vol. V, p. 82). Brother Hardeman here expresses the biblical viewpoint. He here sets forth what the brethren used to practice. He was standing on the solid rock of the Bible when he made this statement. We have a number of brethren who know this to be the truth but they do not practice what they know to be right. God will judge them in this.

How can any brother think he is right by attending and supporting an assembly where false teachers are used and exalted? How can a member of the church who claims to be faithful fellowship those who are dividing the body of Christ? How could one think he is faithful to God and the Bible and fellowship those who teach and preach that there are saved people in all denominational bodies? How could one think he is pleasing to God and participate in those things not authorized in the Bible? How, how, how, brethren? Please tell me how these things can be in light of the Bible!

Will Lipscomb's New President Turn Things Around?
Kerry Duke

I have been hearing for years that Steve Flatt either has changed or is soon to change his practice of working with liberals on lectureships. For instance, some brethren defended him in 1996: "Steve Flatt is not liberal. He did not appear on Jubilee this year." Yet he appeared the same year on the Pepperdine Lectures with Rubel Shelly and other liberals, and the next year (1997) he was back on the Jubilee! Apparently some of these brethren are still not convinced because rumors about Flatt's alleged return are still being circulated: Steve Flatt is trying his best to turn Lipscomb around, Steve Flatt is distancing himself from Jubilee, Steve Flatt preached a strong lesson on baptism at Granny White Seminar, etc.

But listen to his actions! He is the President of David Lipscomb University, and yet Jubilee speaker Joe Beam and other liberals were on the 1998 Lipscomb Lectures. He is really turning things around, isn't he? And if he is against the liberal movement, why is he continually invited to liberal places? Why did he go to speak at the Hendersonville Community Church on August 26, 1998? Did he go to teach them the error of their way or to raise funds for David Lipscomb? If he opposes liberalism, why does he not raise his voice against it? Why does he continue to participate in programs with known false teachers?

When will brethren open their eyes to this man? Will they say that Steve Flatt just doesn't know about these people? This cannot be, for even according to rumors of his turn, he does know. Will they maintain that he is working to correct liberalism? Then let someone show that he has unequivocally voiced his opposition to it, and let someone show that the false teachers he is "working with" understand that he regards them as unfaithful to Christ and intends to change them. Until then, we may justly judge his impenitent actions rather than his rumored but unpracticed views.

Joel
Glenn B. Ramsey

The name "Joel" means "Jehovah is God." This is a common name in the Bible. The Joel of this book was a prophet of Judah as the contents of the book show. Most Bible students agree that the book was written between 800 and 500 B.C. "With a God-given responsibility to relate the prophetic message to contemporary developments," Joel comes "to grips with the problems facing their generation, concluding with a promise of restoration" (Schultz, Old Testament speaks, p. 393).

The "day of the Lord" is a major theme of the book of Joel. This expression occurs five times: 1:15; 2:1, 11, 32; 3:14. This "day" in Joel is not a happy time. It portrays the destruction from the Almighty God. In the face of this impending doom, the people are urged to repent of their wicked ways. The cry to "repent" is the cry of this prophet.

On God's behalf Joel urges, "Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning" (2:12). In the next verse he urges the people to an inward change of heart rather than merely an outward "tearing of the garments." This will result in God granting them restoration.

The problems of the people of God could possibly be overcome if the priests and ministers would show proper contrition and pray for God's forgiveness. He said, "Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach that the heathen should rule over them: wherefore should they say among the people, Where is their God?" (2:17).

As a spokesman for God, Joel predicted the outpouring of the Spirit of God on the people. This prochecy was fulfilled several centuries later on the day of Pentecost. The prophet said in Joel 2:28-32:

And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.

The Holy Spirit came upon the Apostles of Jesus on the day of Pentecost in fulfillment of Joel's prophecy. In Acts 2:16-17 Peter said, "But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams."

Peter thus appealed to Joel 2:28-32 to explain the outpouring of the Holy Spirit on Pentecost. Later Paul used the phrase "whoever calls on the name of the Lord shall be saved" (Romans 10:13). This is the same as Joel's statement in Joel 2:32.

The natural disasters that befell God's people in Joel's day served to direct their attention to the mighty power of God. Hopefully it would serve to bring them to repentance. The further promise of God's mercy and forgiveness was conditional. If they repented, then God would forgive and restore.

God's blessings of restoration of man to Himself are realized today in Christ—in His spiritual body, the church. Paul said in Ephesians 2:16: "And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby." This reconciliation is realized when one "obeys from the heart that form of doctrine delivered" (Romans 6:17). This "form of doctrine" is that which is shown in being baptized as a repentant believer into the death of Christ our Lord. (See Romans 6:1-5).

Jeremiah
Holger W. Neubauer

One of the greatest Old Testament prophets ever to utter the words of the Lord was the son of Hilkiah called Jeremiah. The Hebrew suggests Jeremiah's name signifies "Jehovah hurls." Jeremiah certainly did hurl the words of Jehovah as he warned of the imminent carrying away into Babylon which took place in 586 B.C. Called as a youth, Jeremiah's prophetic work spanned nearly 50 years as he carried out God's instructions during the reigns of Josiah, Jehoahaz, Jehoikim, Jehoichin, and Zedekiah. There are so many great characteristics in Jeremiah's life that we can learn from, but for the purposes of this article we shall look at three.

First, Jeremiah should be noted as a compassionate prophet. From Jeremiah's own pen we learn a great deal about his personal character and feelings. Jeremiah's pathos is perhaps best seen in the Lamentations as he considers the ruins of the holy city of Jerusalem. Though Jeremiah predicted the fall of this former golden city, he received no personal happiness in seeing his prophecies come to pass. Lamentations 2:11 records these sentiments of the tender teacher, "Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people." Then in Jeremiah 9:1, the prophet's heart is seen again as he said, "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people." Jesus himself was identified as Jeremiah by the masses as they beheld glimpses of His compassion and love for His people (Matt. 16:14). Our hearts, like our Lord's and Jeremiah's, need to be filled with compassion for the church and the world. We all ought to be exceedingly sensitive to the physical needs of the world and the church (Gal. 2:10; I John 3:17). Most of all we need to demonstrate compassion to those who are lost, both in the world and the pretenders in the church. Paul said we preach Christ "warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus" (Col. 1:28). True godly compassion will seek to save those entrapped by the devil's devices (Jude 22-23).

Second, Jeremiah should be remembered for his endurance. There were times that Jeremiah needed encouragement not to give up (Jer. 12:5). Because of the great hatred against him, he decided not to speak (Jer. 20:9). But Jeremiah learned to endure tremendous persecution. Jeremiah was forbidden to enjoy the blessings of marriage and to forego the pleasures of youth (Jer. 15:17; 16:1). Jeremiah often felt alone and a need for personal love and security. His stand for the truth was rewarded with open criticism. When good King Josiah died, much of the superficial support previously given Jeremiah was taken away. Jeremiah then endured the stocks at two different times (Jer. 20:2; 29:26). On another occasion, Jeremiah was cast into a dungeon in which he was lowered into a miry pit. Had not his Ethiopian friend pled his case for him, Jeremiah would have likely starved and died in that dismal dungeon (Jer. 38). Jeremiah endured terrible trials as God led him step by step to fulfill His will for the prohet's life. In the intial stages of Jeremiah's call to the service of Jehovah, it was the Lord Himself who said, "I have made thee this day a defenced city, an iron pillar and brasen walls against the whole land" (Jer. 1:18). Step by step, trial by trial, Jeremiah grew to be just what God had envisioned for him. This lesson of endurance is needed badly today. When sickness, financial peril, emotional crisis, spiritual trial and a host of testings fall our way, we need to learn to endure and trust the providence of God. In a day when many will sell their souls for a bowl of pottage, we need to learn from Jeremiah's suffering service.

Third, Jeremiah stood boldly against the false prophets. One of the first things we find Jeremiah doing is speaking against the false prophets (Jer. 2:8). When Hananiah denied Jeremiah's prediction that the captivity would last 70 years and countered that grace would only let them suffer for 2 years (Jer. 28:11), Jeremiah confronted the false prophet and said, "The Lord hath not sent thee; but thou makest this people to trust in a lie" (Jer. 28:15). Jeremiah was also accused of "weakening the hands of the men of war" (Jer. 38:4). Jeremiah learned to stand and continued to warn his people. Even when his inspired words which he had written on a scroll were burned by Jehoiakim, Jeremiah fearlessly wrote them again (Jer. 36:23-32).

The kingdom is now again filled with apostasy and compromise. Church leaders need to learn from faithful Jeremiah and boldly point out specific false doctrines and specific departures from God's will. Church leaders need to learn from Jeremiah that when specific false teachers come to their area, they should be specifically charged as did Jeremiah with Hananiah. The spiritual sissies among us ought to learn from Jeremiah and hold to the turth lest what happened to Israel for 70 years take place in eternity for those involved in the present-day apostasy.

Daniel
Ronald D. Gilbert

The prophet Daniel's life and work cover a period of time from about 606 B.C. to 530 B.C. As the book of Daniel opens we learn that Jehoiakim was king of Judah. Nebuchadnezzar, king of Babylon, had besieged Jerusalem. Daniel was among the group that was carried to Babylon. Young Daniel demonstrates his true character in that he purposed in his heart not to defile himself with the King's meat and wine. In Daniel chapter 2 Nebuchadnezzar dreamed a dream about a great image.

Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth (Dan. 2:31-35).

Daniel was given the interpretation of the dream. He told King Nebuchadnezzar, "thou are this head of gold" (Dan. 2:38).

Daniel also made it plain that the head, breast, belly and legs represented four world kingdoms. "And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise" (Dan. 2:39-40). It is clearly revealed in the book of Daniel that four world empires are discussed. These four are: Babylon, Medo-Persia, Greece and Rome. Through the prophet Daniel, God pulls back the curtains and tells of the future. "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever" (Dan. 2:44). "The days of these kings" in verse 44 has reference to the fourth kingdom or the Roman Empire. The church, the everlasting kingdom, was established during the reign of the Romans. Much had been said about the church, but now it was revealed that it would have its beginning during the rule of Rome.

In Daniel chapter three the king made a huge image of gold and required that at a set time all people should fall down and worship the image. This act was forbidden to all of God's people.

Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me (Ex. 20:4-5).

Shadrach, Meschach, and Abednego refused to bow to this image and were cast into a fiery furnace. God delivered them from the fire unharmed.

We also learn from the book of Daniel of the pride of Nebuchadnezzar. In chapter four the king dreamed a dream of a great tree. Daniel informs the king that the kingdom will be taken from him for seven years and that he would wander about as a wild beast. In chapter five Belshazzar gives a great feast and drank from the vessels that were taken from the temple at Jerusalem. This story tells of the handwriting on the wall and punishment that would come to the king. "In that night was Belshazzar the king of the Chaldeans slain. And Darius the Mede took the kingdom, being about threescore and two years old" (Dan. 5:30-31).

In chapter six we see the evil plan of Daniel's enemies. The king signed a decree that for 30 days no one could ask a petition of any god or man save the king. Daniel was a man of prayer and continued to pray as he had done in the past. Daniel was cast into the lion's den but God delivered Daniel from the lions.

In chapter nine Daniel understands from the writings of Jeremiah that God's people would be in captivity for only 70 years. Daniel also shows the cause of the captivity.

We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments (Dan. 9:5).

Daniel also looks ahead to future events in the figure of 70 weeks. This period is divided into 3 segments: 62 weeks, 7 weeks, and 1 week. If a week represents a year in the figure then he was discussing 490 years. In verse 25 Daniel said it was to be counted "from the going forth of the commandment to build Jerusalem..." Many Bible scholars say this was 457 B.C. If one subtracts 457 from 490 years he comes up with 33 A.D.

The book of Daniel is a very rich book revealing many great lessons. One lesson is that sin will not go unpunished, whether it be a nation such as Israel or Babylon or any other nation. Sin will also be dealt with in the lives of men. From kings to the man on the street God will deal with them on His timetable.

This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. (Dan. 4:17)

Many times people think things are out of control and God is far away, but they need to go back and read the book of Daniel to see that God is and has always been very much in control.

The book of Daniel also shows God's great care for His own. This is seen in the nation of Israel and in the lives of Daniel and others. The book also shows that evil men cannot win over God. Nations come and nations go but God and His plan continue.

Ezekiel
Dan Jones

When God called Ezekiel to his prophetic office, the Babylonian captivity was well underway. Along with king Jehoiachin and others, Ezekiel was a part of the second deportation of the Southern Kingdom of Israel into Babylon. According to 1:1-2 Ezekiel was called "in the thirtieth year" (probably meaning that Ezekiel was 30 years of age) and in the "fifth year of king Jehoiachin's captivity." He saw "visions of God" (1:1) and was told that he was being sent to the rebellious, sinful, impudent and stiffhearted children of Israel and was to say unto them, "Thus saith the Lord God" (2:3-4).

Ezekiel's message was basically twofold consisting of both doom and hope. The captivity of the children of Israel would continue for the divinely appointed period of time (70 years as prophesied by Jeremiah). The book stresses the fact that this captivity was the punishment for their sins and that Jerusalem would be destroyed. Yet it offers hope for the return of a remnant (14:22) and envisions the unity, peace and redemption that ultimately would be enjoyed under "David" as shepherd and king (34:23-24; 37:24-25). The promise of a remnant involves the preserving of the seed line through which the Savior would come. "David" is a reference to the Messiah Himself who was to be of the seed of David (II Sam. 7:12-13; Isa. 11:1-5; Acts 2:25-36), the one Shepherd that God would send to bless all mankind (cf. John 10:16).

The book of Ezekiel employs figurative and symbolic language, parables and allegories in order to reveal God's message through the prophet and to the children of Israel. It is literally full of lessons and principles that need to be learned and applied even today (Rom. 15:4). Although portions of the book are difficult to understand and require a great deal of close, careful study, it also contains many lessons that are readily perceived and easily grasped. The following few are submitted for the serious consideration, contemplation and profit of all who read.

As noted earlier, Ezekiel was told that when he spoke to the people he was to say, "Thus saith the Lord God" (2:4; 3:27). This emphasizes the all-important truth that God's Word is to be taught and preached "as is" without addition, subtraction or modification of any sort. While teaching involves explaining the Scriptures or "giving the sense" thereof (Neh. 8:8), man cannot improve or enhance the will of God. He should not try to do so and he is condemned if he does try (Gal. 1:8-9; Rev. 22:18-19). He must speak "as the oracles of God" (I Pet. 4:11). This same principle is found in God's instruction to the prophet Jonah when he was told to go to Nineveh and "preach unto it the preaching that I bid thee" (Jonah 3:2).

O how many there are, especially preachers, who need to give heed to this lesson today! Yes, this means preachers in denominational churches. But it also includes many preachers, elders and members within the churches of Christ. It includes those who err by preaching and promoting doctrines contrary to the gospel of Christ (II Tim. 4:3-4; Rom. 16:17-18), those who fellowship, support and endorse false teachers (II John 9-11; Eph. 5:11), those who ignore and neglect portions of truth they consider unpleasant, unpopular or controversial (Acts 20:20, 26-27) and even those who make little or no effort to live and practice the truths they acknowledge and preach (Phil. 1:27; I Tim. 4:12).

In preaching the pure word of God, the faithful proclaimer is not to be afraid of those who hate and reject the truth. Rather, truth is to be preached whether those who are taught are willing to listen or not (Ezek. 2:6-7; 3:27; II Tim. 4:1-2). As long as fidelity to truth is maintained, there is every reason to be courageous and no reason to be fearful of men (Josh. 1:5-9; Acts 18:9-10; I Pet. 3:14; Heb. 13:5-6). Fear should only be directed toward the One who can and will destroy the disobedient eternally (Matt. 10:28; II Thess. 1:7-9).

Today many shy away from "speaking the truth in love" (Eph. 4:15) lest, God forbid, they hurt someone's feelings or make someone mad. Granted, it is not our intention and aim to offend, but the truth offends those who do not love it with all their heart. It has always been this way and always will be! Our Lord did not seek to offend anyone, yet when He was informed that the Pharisees were offended by His teaching (Matt. 15:12) He did not rush to apologize for the truth. Rather He said, "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch" (Matt. 15:14). It is far better to face those who do not appreciate sound teaching now, than to face the Lord in judgment knowing that we failed to follow His commands. "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31).

Further, a desire to adhere faithfully to the revealed will of God should be coupled with an acute awareness of the obligation one has to teach and warn others. God makes personal responsibility for sin crystal clear, but He makes it just as clear that Ezekiel will be held accountable for warning, admonishing, exhorting and encouraging the people to turn from sin and to righteousness. If he fails to "sound the trumpet" their blood will be upon his hands (Ezek. 3:17-21; 33:1-9). Likewise, we should feel compelled to teach the truth (I Cor. 9:16) and should realize that we have a debt to pay with regard to those who are lost and in need of the saving gospel (Rom. 1:14-16). Like Paul, we should have a deep passion for the souls of men (Rom. 9:1-3) and should earnestly desire, pray for and labor for their salvation (Rom. 10:1).

Ezekiel served faithfully as priest during an extremely difficult period in the history of Israel. Truly he exemplified his name which means "Jehovah strengthens". What was true then is true now—it takes strong, stout-hearted men and women of faith to carry out the Lord's will; people who are neither afraid nor ashamed to stand firmly upon, humbly follow and boldly proclaim God's precious Word. If this we will do, we will be blessed both now and in eternity (Mark 10;30; I Tim. 4:8). God will be with us and help us. As David said:

I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, which made heaven and earth (Ps. 121:1-2).

Observations from Hosea
David S. Hill

The prophet Hosea, the son of Beeri, was a minister to Israel in the last days of freedom before the siege of Israel and Babylonian captivity. He was at work in Israel during the reign of King Uzziah (767-739 B.C.) through King Hezekiah (715-686 B.C.). The name Hosea means "salvation" and should Israel have listened to Hosea who was carrying the words of the Lord, they could have been saved. The book of Hosea parallels the historical record found in II Kings 15-16 and II Chronicles 26-28.

The word of the Lord to Hosea begins with what should be a most beautiful and exciting time of life for a young man like Hosea. It was time for him to be married and Solomon the inspired writer of Proverbs said, "rejoice with the wife of thy youth" (Prov. 5:18). God intended for man and woman to come together in the beauty of marriage and enjoy a special relationship that would last a lifetime (Matt. 19:1-9). But Hosea will not enjoy the special relationship which God had planned because he has set his eyes on a "wife of whoredoms" (1:2). Because his heart is inclined that way God says, "Go, take unto thee a wife of whoredoms." Please note that God tells him to take a wife of whoredoms, but that could not be God's wish for Hosea or any man (Prov. 5). The priests were strictly commanded not to marry a whore (Lev. 21:7). The Proverb writer said that "by means of a whorish woman a man is brought to a piece of bread" (Prov. 6:26). Israel had been warned many times of the corruption brought on by whoredom and yet Hosea's heart was set on Gomer. A significant comparison is seen in verse two of chapter one: Hosea represents what was going on in all the land. So what should have been a happy time for Hosea and Israel was a sad, bleak time because of sin.

When reading the book of Hosea one can see that God has been cheated on in His marriage to Israel. Gomer did commit adultery and cheated on Hosea (2:2-23) just as Israel had done to God. Hosea is willing to buy her love and affection back (ch. 3), but her heart is not with him. God would give Israel every precious thing, yet she would not return from her whoredom with a change of heart. After being taken captive without a king and without a prince, Israel will eventually be prepared to turn her heart back to the Lord (3:5).

But why and how could such a thing happen? The key verse of the book tells us why: "My people are destroyed for lack of knowledge" (4:6). Israel was not approved unto God because they left His Word and a knowledge of His laws. In Hosea 6:6 God said, "For I desire mercy and not sacrifice; and knowledge of God more than burnt offerings." A ceasing to retain God in one's knowledge will lead to every kind of evil (Rom. 1:28). This is the exact thing that was found in Rome in the New Testament and the people were "without natural affection" (Rom. 1:31). Could it be that we in America know this same situation? What would possess a woman to kill her unborn child in abortion but a heart devoid of God and knowledge of His Word? What would allow men and women to run for public office in the United States of America and openly promote homosexuality and homosexual rights, moreover be elected with such an unclean, corrupt platform, but a people whose hearts are devoid of God and a knowledge of Him? How could it be a shock to anyone that a president would blatantly lie when all along he has promoted positions such as abortion and homosexuality which are as debased and unnatural as can be? When anyone or any nation ceases to retain God in their knowledge and refuses His longsuffering and grace, destruction is at the door. Hosea's record of Israel reveals this clearly.

Hosea is a sad book. Many today say, "Be positive! We don't like or need negative preaching and teaching." Yet God wrote some of the most negative books to be found anywhere. Why? Because Israel needed to know and see how bad they really were in the sight of God. God said, "Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor" (9:1). How graphic, how negative, but how true it was. Israel could not see her own eminent destruction because sin and whoredom had blinded her eyes. In chapter 14 of the book of Hosea God's longsuffering could not be clearer. He painted the sad picture of Israel's condition throughout the book but ends with the earnest plea, "O Israel return unto the Lord thy God." Notice that if they will just turn unto the Lord and confess their iniquity God will forgive, forget and bless them. But, sadly the Father's faithful plea was not heard.

In closing Hosea brings a couple of other Bible references to mind. First is the statement by Paul in II Corinthians 6:14: "Be ye not unequally yoked together with unbelievers." Also contained in that same verse is the question "what fellowship has light with darkness?" Finally there is this question: what do members of Christ have in common with harlotry? (I Cor. 6:15-20). When one studies the book of Hosea, it's easy to see that even though 2,600 years have gone by man hasn't changed. His heart seems to be set on doing evil and God will let it happen. The sad thing is that an awful price has already been paid and is yet to be paid for unforgiven sin. The Lord will forgive if we will turn to Him.