• Lesson 7 in the BaptistWay Press Connect360 unit “Pure Joy” focuses on Philippians 2:12-18.

In the first part of this passage, the Apostle Paul gave the church of Philippi this same parental instruction found in the lesson introduction, because he knew he would not always be there to watch over their every move. Paul saw it would be easy for the church to stray away from the narrow path he had set them on before he left. So, he gave them specific directions to follow to help them stay true to God’s calling.

The Philippian church still was relatively young and going through some growing pains. So, Paul encouraged the Christians at Philippi to work out their salvation with fear and trembling. He was not telling them they should fear their salvation, but a certain respect comes with salvation, and they should be willing to show that respect on a continual basis. As they work through their salvation, they will realize only God can and has saved them. That knowledge alone not only should comfort them, but also should cause them a certain amount of fear knowing that without God’s mercy, they would have no hope for salvation.

A plan and a purpose

In verse 13, Paul stated God does everything in our lives with a reason and a purpose. As believers, we can find comfort in his words just as the people from the church of Philippi did. These words offer hope and can bring peace to our hearts. God is a God with a plan, and he follows that plan in our lives. Ultimately, God’s goal is to fulfill his good purpose in our lives.

If we avail ourselves, if we obey God, if we have the right attitude, then we will be part of that plan and we will live a life that is satisfyingly abundant and joyful. Will our lives be perfect? No! Will we be rewarded financially? Not guaranteed. Will we have the perfect family or perfect job? Uncertain. If we are living the life Paul has instructed us to live, then the things the world uses to measures success no longer matter to us because our focus has changed. We now find ourselves looking at things that have eternal value and all other things just fade away.

Paul encouraged believers to continue moving forward on their journey, in their personal and spiritual growth. If we stop growing as believers, the church will suffer and will not be able to effectively reach the lost for Christ. Paul’s words to the church of Philippi still ring true for our churches today. Those growing and vibrant churches are full of believers who are growing in their personal faith, who are living their faith on a daily basis, and who are willing to share that faith in their own community. Is your church growing and vibrant? If not, what can you do to make a change?

Compiled by Stan Granberry, marketing coordinator for BaptistWay Press.

To learn more about BaptistWay Press and the Connect360 Bible study series, or to order materials, click here.    

The threat of the Assyrian empire dominates most of Isaiah 1-39. This massive, powerful nation to the northeast of ancient Israel was carving a path of conquest and destruction across the ancient Mediterranean during Isaiah’s prophetic career.

Our text for this lesson covers what may have been Judah’s darkest hour during the Assyrian period. Under the leadership of Sennacherib, Assyrian forces successfully invaded Judah and are now right at the edge of Jerusalem. While he is off fighting battles elsewhere, Sennacherib sends some of his lieutenants to handle Jerusalem.

This story is recorded in both Isaiah 36-37 and 2 Kings 18:13-19:37. The city of Zion is under siege, with only the city walls and Judean soldiers standing between Jerusalem and the Assyrian forces—or so it would seem.

Hezekiah’s Prayer

Hezekiah stands out in the history of Israel and Judah as one of the few godly kings to reign over God’s people. Of all the men to rule either the Northern or Southern Kingdom, Hezekiah—along with Josiah—stand far above the rest as godly and faithful rulers (2 Kings 18:5; 22:2). It is Hezekiah’s trust in the Lord that will make all the difference in this story.

As Sennacherib’s forces surround Jerusalem, all hope seems lost. In the verses immediately prior to our passage, Sennacherib’s lieutenant Rabshakeh mocks the Judeans and their God. Rabshakeh points out Assyria has conquered numerous kingdoms, and there is no god who has yet delivered their people from the hand of the Assyrians. It would be foolish, Rabshakeh claims, to trust YHWH for protection now (Isaiah 37:8-13).

How does Hezekiah respond? He takes the letter from Rabshakeh to the temple and spreads it out before God (37:14). Then the king prays. Hezekiah begins by emphasizing that YHWH alone is the creator of the universe and Lord over everything in it (37:15-16). Hezekiah then refers God to Rabshakeh’s letter and the way it mocks the Lord (37:17).

Hezekiah proceeds to acknowledge the Assyrians’ conquest of other nations. But he points out the real reason none of those nations’ gods could save them: they are not gods. They were “only wood and stone, fashioned by human hands” (37:19). Of course the idols of other nations could provide no protection from Assyria; the idols are weaker than the hands that crafted them.

But YHWH is different. The God of Israel is living, active and all-powerful. And Hezekiah, being the faithful and righteous king that he is, trusts in this God for deliverance. But Hezekiah does not call upon God to save Jerusalem for Jerusalem’s own sake. Hezekiah is concerned with God’s glory. The king asks God to save Jerusalem and Judah “so that all the kingdoms of the earth may know that you, Lord, are the only God” (39:20).

The Lord’s Response

Since Hezekiah has cried out to God in faith, God answers. He will not let Rabshakeh’s insult stand, and he will not let the Assyrians conquer Judah.

YHWH will remove Assyria from the land of Judah by the end of the year. The people will be able to start planting crops by the next year, because the Assyrian forces will have left the land free (37:30). While the conquest and siege has left the land devastated and the people with little food, by the third year the people will again enjoy the fruit of the harvest from the land.

God also tells Hezekiah that he will preserve a remnant in Judah. While many, many people have died at the hands of the Assyrians, God will not let his people be destroyed. This remnant, preserved and protected by God’s power, will “take root” and grow into a nation once more. But this remnant will not survive by their own strength or resiliency; “The zeal of the Lord Almighty will accomplish this” (37:32).

God then turns to the immediate issue at hand: Rabshakeh and his forces outside the gate. God promises the Assyrian forces will utterly fail to take Jerusalem (37:33-34). But God makes clear why he will save Jerusalem in verse 35: “I will defend this city and save it, for my sake and for the sake of David my servant!” (emphasis added)

God will not save Jerusalem because Jerusalem deserves it or because Jerusalem is innocent. God will save Jerusalem to vindicate his name in the wake of Rabshakeh’s insults, to demonstrate to the world that God alone is Lord. And God will save Jerusalem to honor the covenant he made with King David centuries earlier (2 Samuel 7).

Contemporary Application

There are a few points of application we modern Christians can take from this text. First, we should not trust in our own devices. We may not literally bow down before figurines carved from wood and stone, but we often commit idolatry by trusting in our own methods and schemes over God.

Second, we must remember the salvation we have from God through Jesus Christ is not something God has given us because we are innocent or because we deserve it. God saves us to demonstrate his mercy and his faithfulness, not to affirm us as sinless or as better than everyone else.

Third, we can take comfort knowing that even though circumstances may look very bad—even hopeless—we are never beyond hope. God’s promise of salvation, both for us as individuals and for the whole created order, stands unshakeable and certain. There is nothing that is “able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:39).

Joshua Sharp is a writer and Bible teacher living in Waco. He holds a Master of Divinity degree from Baylor University’s Truett Theological Seminary. 

• Lesson 6 in the BaptistWay Press Connect360 unit “Pure Joy” focuses on Philippians 2:5-11.

In chapter 2:1-4, we saw the Apostle Paul’s heartfelt encouragement for the Philippian believers caught in the fray of discouragement and conflict. Surprisingly, when we turn the page to see Paul complete his thoughts, we find a song. Paul wants the church to have the mind of Christ in their midst (2:5). The opening verse stands as the introduction to a song known as the “Kenosis Hymn” (hymn of emptying). Amazingly, a song will give us all we need in the heat of the battle. However, it is a song about the most critical moments of Jesus’ passion on Earth. This song gives the Philippian church the tools required to live in unity.

The task laid out in verse one of chapter two requires that believers redefine their outlook regarding the very definition of a “good” life. Paul is on a mission to redefine the Christian mind and, consequently, the Philippians’ outlook on life and purpose. He first commands the Philippians to have Christ’s mindset saturate their attitudes (2:5). This mental reprogramming is easier said than done. The Philippian church members found unity and humility difficult to practice on a daily basis. We can relate to that in our churches today. Centuries upon centuries have passed since Paul penned this letter to the Philippian church, and a wealth of good information is available to assist us in our walks and discipleship, yet we continue to find divisions and narcissism nearly inescapable, even among believers. Thank God, Paul provides a clear answer—a remedy for the human mind.

The Philippian believers are commanded to let the mindset of Christ rule their attitudes. Paul wrote, “Have this mind among yourselves, which is yours in Christ Jesus” (Philippians 2:5). This “same mind” does not refer solely to intellectual uniformity in the matters of doctrine. The phrase “same mind” further refers to believers’ daily attitudes and absolute loyalty to Christ’s goals for life and community. Hence, the life of Christ has huge impact on believers’ lives and thinking. Mental redefinition is ours because of the ongoing reverberations of the example of Christ’s life and teachings while he walked this Earth. Jesus exemplified what a close walk with the Father entailed amidst the pressures of daily living.

The Son of God opted for servanthood

Before the weary eyes and ears of the divided Philippian church members, Paul unveils the inner workings of the life of Jesus: Christ emptied himself— he chose not to grasp his divine persona and position as something to enjoy and exploit (2:6-7). Instead, Christ chose the Father’s plan. He emptied out that which could bring glory to himself (2:6-7). This was the crux of the Philippians’ divisions and most of our conflicts today—each person feeling entitled to what brings satisfaction.

Philippians 2 drips with irony, for the Son of God, who is equal with God and entitled to all the glory due to him, lays that right aside and instead opts for servanthood (2:7). When the Son of God walked and ministered daily on Earth, he constantly considered others’ needs above his own. Note Paul’s own testimony, “. . . remember the words of the Lord Jesus, how he himself said, “It is more blessed to give than to receive” (Acts 20:35). The Holy Spirit used this irony that Jesus emptied himself and was meant to spur on the Philippian believers and us who read the letter today jolting us into an attitude revolution. It should lead to an emptying out that results in fullness; a weakening that leads to wholeness; and a demotion (to servant) that leads to true purpose in life.

Compiled by Stan Granberry, marketing coordinator for BaptistWay Press.

To learn more about BaptistWay Press and the Connect360 Bible study series, or to order materials, click here.   

• The Explore the Bible Lesson for Oct. 11 focuses on Isaiah 31:1-9

The historical background for most of Isaiah’s first part (chapters 1-39) is the growing threat of the Assyrian empire. Located northeast of Israel, the Assyrians were growing rapidly in wealth, size and military power at the time Isaiah 1-39 originally was written.

The Assyrians wiped out the 10 tribes of the Northern Kingdom in 722 BC. Assyria crushed the kingdom and sacked their capital city of Samaria before dragging the citizens into exile and spreading them out across the Middle East. To this day the 10 tribes of Israel’s Northern Kingdom are called the “lost tribes” because of Assyria’s actions.

Isaiah and other prophets interpreted Assyria’s conquest of Israel as God’s punishment for the nation’s idolatry and social injustice. Isaiah also warns the Southern Kingdom, Judah, that God will use Assyria against them if they persist in their own rebellion. This provides the context for Isaiah’s words in our passage today.

“Woe to those who go down to Egypt for help …”

Judah, fearing the enormous threat of the Assyrian empire, was unsure of how to defend itself against the foreign invaders. In an act of desperation, the Judeans formed an alliance with their ancient enemy: Egypt.

Egypt was a major power in the ancient Near East and was one of the only nations—if not the only nation—that stood a chance against Assyria in head-on warfare. Despite the historic enmity between their people, Judah decided to unite with Egypt against their common foe, the Assyrians.

But in Isaiah 31, the prophet declares this alliance futile. “Woe to those who go down to Egypt for help, who rely on horses, who trust in the multitude of their chariots and in the great strength of their horsemen, but do not look to the Holy One of Israel, or seek help from the Lord” (31:1).

Isaiah contrasts the Egyptians with Almighty God, saying, “But the Egyptians are mere mortals and not God; their horses are flesh and not spirit” (31:3a). Isaiah’s point is simple: Egypt, powerful though it is, is only a human kingdom. It is not invincible or immortal. The Egyptians cannot save Judah, but God can.

The Lion of Judah

In verses 4 and 5, Isaiah uses a pair of animal similes to describe God’s power as Judah’s protector. He compares the Lord to a lion—a common image of strength in the ancient Near East and a popular image for God in the Bible (31:4). Isaiah then compares God to birds, saying that “he will shield it and deliver it, he will ‘pass over’ it and will rescue it” (31:5).

The prophet follows this animal imagery with a call to repentance. Isaiah calls the people to return “to the One you have so you have so greatly revolted against” (31:6). In addition to committing idolatry and oppressing the poor of the nation, the Judeans have revolted against the Lord by seeking Egypt’s help instead of his.

Isaiah concludes with a brief oracle against Assyria. God will destroy Assyria. When the empire crumbles, it will not be because of human strength (31:8) but because God himself has decreed their destruction.

We know from history that God kept his word. Even though the Assyrian empire besieged Jerusalem, they failed to conquer the city (2 Kings 18; Isaiah 36-37). Eventually, the Assyrian empire would crumble and be replaced by the Babylonian empire. Despite Assyria’s seeming unconquerable might, they could not stand against the Lord of Zion.

Contemporary Application

Just like the Judeans, we Christians can and should trust in God for our safety. God has secured eternal victory through the death and resurrection of his Son Jesus Christ, who one day will return to judge the living and the dead before making all things right. As such, Christians have nothing to fear from any earthly power.

Sadly, we often still find ourselves falling into the same trap as the Judeans. Despite having plenty of reason to trust God, the Judeans instead went to Egypt for help. Christians today often make this same error.

One of the most pronounced ways in which modern American Christians fail like this is by putting our trust in politicians to protect us. While Christians can and should vote, we should never assume we need elected officials to protect us. God needs no help from the president, Congress or the Supreme Court. No earthly ruler can re-kill Christ or destroy Christ’s church.

If we American Christians trust earthly rulers to protect us instead of God, we repeat the sin Isaiah condemns in today’s text. And if we compromise our Christian convictions to secure political victory, we are doubly condemned.

As you know, a major election is coming in November. I will not tell you for whom you should vote, but I will say this: do not walk into that voting booth thinking that you need the person for whom you are voting to protect you. God and God alone is your protector. Even if your candidate loses, God remains sovereign, and Christ remains on his throne.

Joshua Sharp is a writer and Bible teacher living in Waco. He holds a Master of Divinity degree from Truett Theological Seminary. 

• Lesson 5 in the BaptistWay Press Connect360 unit “Pure Joy” focuses on Philippians 2:1-4.

Opponents, unbelievers who held to a mixture of Jewish and Christian customs, began to infiltrate the church. As the Apostle Paul charged the believers at Philippi to be brave, not shying away for even a moment so these opponents would supernaturally sense their coming destruction, he describes the present condition of the Philippian church (1:27-30). His depiction of the church reveals an atmosphere of bewilderment because of his imprisonment and doctrinal diversity. Such challenging times, in any community, can cause people to surrender core beliefs and selfishly look out only for their own benefits. Such was the case in the church of Philippi as Paul penned words of deepest challenge. How do the believers find comfort?

As Paul reflects on the Philippian church members’ vulnerability in the face of enemies internal and external, he first makes a heartfelt plea in the form of a heart-wrenching question. He asks, “So if there is any encouragement in Christ” (2:1)? How can Paul ask such an intrusive and offensive question—the equivalent of asking if a brother has any thought of comforting his sister? The structure of the question in verses one and two is that of an “if-then” model. The “if-then” pattern assumes the answers to the statements to be “yes,” with Paul rendering the intrusive questions in order to grab the attention of the believers. Paul asks, “So if there is any encouragement in Christ [and, yes, there is], any comfort from love [and, yes, there is], any participation in the Spirit [and, yes, there is], any affection and sympathy [and, yes, there are] (2:1), [then] complete my joy by being of the same mind, having the same love, being in full accord and of one mind” (2:2).

Continuing struggle for unity

The Philippian church members likely have a degree of encouragement (solace in Christ), comfort (supporting one-another), participation (partnership in the Spirit), affection (the language in which the text originally was written says, “warm bowels of mercy”), and sympathy (pity), yet they continue to struggle for unity. In daily living, the believers in the Philippian church likely witnessed wonderful examples of care interrupted by episodes of pride by well-meaning individuals. Pride was the fly in the soup, spoiling the whole experience. Indeed, pride—the most chameleon of attitudes—can trick its purveyor into believing he or she is helping the fellowship when actually Christ’s love flows best through humble hearts. Believers must think twice before pointing a cold finger at anyone, for the Spirit brings this fellowship into being (2:1), not human pride or careless striving.

Love, participation, affection and sympathy are the qualities that solidify familial bonds and bring Paul’s great joy. However, these believers’ bonds of family trust were tested. This has tested Paul’s joy as well. Thankfully, churches, like families, can endure if they are willing to come together in unity of mind (2:2). Paul wants believers to become one-souled, minding one purpose.

Compiled by Stan Granberry, marketing coordinator for BaptistWay Press.

To learn more about BaptistWay Press and the Connect360 Bible study series, or to order materials, click here.   

• Lesson 4 in the BaptistWay Press Connect360 unit “Pure Joy” focuses on Philippians 1:27-30.

Paul reminds the Philippians that the privilege of believing in Christ is also connected with the privilege of “suffering for his sake” (1:29). Paul knows well the promise of suffering can discourage those of faithless hearts. Only those whose relationship with the Lord is grounded in surrender can join him in the challenges faced in everyday living in a Roman colony. The Philippian believers likely did not fit in a society charged with exemplifying the ideals of Rome rather than the values of the kingdom of God. However, Paul knows this flock is grounded in the faith founded on Christ.

Nevertheless, those who desire the fullness of Christ’s presence know suffering affords a unique glimpse into the mind of Christ. Such a glimpse, filled with patience from the experience of knowing Jesus intimately, yields greatest benefits to one’s character and destiny. Suffering gives the believer ownership of an experience of working alongside Christ in deepest intimacy.

Paul reminds these Philippians they have witnessed his suffering for Christ. He dealt with opposition when he was in Philippi and set a slave girl free from a demon (Acts 16:16-18). Her owners resented his interference. The subsequent uproar in town landed Paul in prison where he was mistreated (Acts 16:22-24). Moreover, Paul also writes from his present experience of hurt and the uncertainties of imprisonment. Nevertheless, Paul, though he had almost nothing materially, overflows with joy-filled intimacy with Christ and visions of everlasting salvation.

Living as citizens of God’s kingdom

Paul focused his loving efforts on preparing the Philippians for the future. His heart went out to them even as he likely winced at the conditions of his Roman prison. His attention was fixed on Christ and the betterment of the church members, his friends. His chief desire was his friends in the faith would not compromise but show everyone that their faith was firmly planted in the gospel of Christ. He encouraged his friends to live as citizens of God’s kingdom.

Believers have higher privileges of being citizens in God’s own kingdom. Though conflict and opponents were on the rise, they were to live their lives morally, emotionally and spiritually as the citizens they were. They were to hold onto the rock-solid truths of the gospel and choose resolute faith and refuse every fear. They will be the church, and we today will be the churches who prove to the world that the gospel of Christ is the source of pure love and powerful faith. Today, let’s think how we can show Christ in our church and in our everyday lives in very practical ways, so people start wondering what makes life different as a believer. Imagine the power of a life faithful in the small things. Our communities will see the power of Christ in his people and will never be the same again.

Compiled by Stan Granberry, marketing coordinator for BaptistWay Press.

To learn more about BaptistWay Press and the Connect360 Bible study series, or to order materials, click here.   

• The Explore the Bible Lesson for Oct. 4 focuses on Isaiah 25:1-10a.

Whereas chapters 13-23 of Isaiah provide a series of judgment oracles against various foreign cities and nations, chapters 24-27 “zoom out” and articulate a vision of God’s judgment on the entire world as a whole.

The language, literary style and themes of Isaiah 24-27 set it apart as a distinct unit within the book, and many scholars have taken to labelling these chapters as “the Isaiah apocalypse,” comparing this extended passage to later biblical books like Daniel and Revelation.

Some of the finer technical details of such a discussion need not concern us, but these four chapters of Isaiah put forward a key idea necessary for understanding our text today: God has a plan for the whole world, not just for the people of Israel.

The Faithfulness of God

In 25:1-5, the prophet praises the Lord for his faithfulness. God, who existed long before time began, has done “wonderful things” which he planned in the past (25:1). While mortal humans’ plans may falter or fail, God’s plans do not. But God is not only capable of fulfilling his plans; he is committed to fulfilling them, as well. God is defined by his faithfulness, not simply his power.

God has brought his enemies low, and even fortified cities—such as Tyre—cannot stand against him (25:2). Here, however, we see an interesting twist. Isaiah speaks of people outside Israel honoring and revering the Lord (25:3).

The prophet takes a turn, highlighting how God provides refuge for the poor and the needy. Marginalized people have hope and security in the God of Israel, who can and will protect them from violent oppressors (25:4-5). Again, this is not simply an example of God’s power; it is an example of God’s faithfulness.

It was common in the ancient world for people to assume the rich and powerful enjoyed divine favor, whereas the poor and weak were under the wrath of God/the gods. Isaiah paints a different portrait. God, out of faithfulness to his own nature and character, is a defender of the weak. God is not partial to those who have more money, especially if they have received their wealth through corruption and oppression.

However, in verses 6-10a, we see the faithfulness of God expressed in even more surprising terms.

A Feast of Rich Food for All Peoples

The final verses of our passage describe a lush banquet that the Lord has prepared for his people. But there is a twist: the people welcomed at this feast are not limited to the people of Israel.

A key element of biblical religion is the belief that God has a special relationship with the people of Israel. Even Christians living under the new covenant in Christ must recognize the special place Israel/Jewish people hold in God’s plan (see especially Romans chapters 9-11). But this does not mean that only ethnic Israel receives the blessing of God. God tells Abraham, “through your offspring all nations on earth will be blessed” (Genesis 22:18). The verses from Isaiah we are considering today are another key Old Testament text expressing this truth.

The phrase “on this mountain” occurs repeatedly in this passage (Isaiah 25:6, 7, 10a). This is a reference to Mount Zion, where Jerusalem and the temple are located. But even though Jerusalem holds a central place in this picture, all nations will partake of the feast which God has prepared (25:6).

God will remove that which has kept foreign nations from recognizing and worshipping him as God, poetically called a “shroud” and a “sheet” (25:7). As a result, people from every nation will recognize and worship the God of Israel as the one true Lord of the universe.

Isaiah presents a vision of cosmic restoration, with even death being undone (25:8) and all mourning being taken away. While “life after death” is a relatively late idea in the Old Testament, Isaiah 25 provides an early text expressing hope that God will “undo” death once and for all.

Isaiah 25 in the New Testament

Two key New Testament texts cite Isaiah 25. These passages are 1 Corinthians 15:54 and Revelation 21:4. Both texts present images of the new creation, redeemed and resurrected by God in defeat of sin and death.

In 1 Corinthians 15, Paul is discussing the nature of the resurrected body as being a glorious transformation of the perishable human bodies we now have. When Christ returns and raises the dead, those who are still living will be transformed into new and glorious bodies. And this, Paul says, will be the fulfillment of Isaiah’s words: “Death has been swallowed up in victory” (1 Corinthians 15:54, paraphrasing Isaiah 25:8).

In Revelation 21, John the seer receives a vision of “a new heaven and a new earth” (21:1). All suffering and death will be removed, and John alludes to Isaiah 25:8 when he says, “[God] will wipe every tear from their eyes” (Revelation 21:4).

Although it was originally given to the people of Judah in the 700s B.C., Isaiah’s vision of the future is rich with meaning and significance for Christians today, as it articulates our steadfast hope that God will redeem people from every nation and will defeat death once and for all.

Joshua Sharp is a writer and Bible teacher living in Waco. He holds a Master of Divinity degree from Truett Theological Seminary. 

• Lesson 3 in the BaptistWay Press Connect360 unit “Pure Joy” focuses on Philippians 1:20-26.

“I am hard pressed between the two,” the Apostle Paul said in Philippians 1:23. Even Paul found it difficult at times to decide whether he wanted to remain alive to be with the saints or depart and be with the Lord. Yet, he made his own daily sacrifice to spread the gospel, endure hardship, and face the challenges of the day so the Lord’s will would be done.

Two options

Paul’s first option was to depart and “be with Christ,” as he described. His desire was to be with the Lord—not in a morbid sense of death, but in an eternal understanding of life. Paul understood life to be rest and reconciliation in the greatest sense and desired to be with the Lord in any way he could. But he also understood departing to be more than rest: it was freedom. When we pass on to the next life, we become one with the Spirit and truly embrace Christ. We are therefore free from the burden of our bondage and able to be truly at peace.

Paul’s second option was to remain in the flesh on the account of the Philippian church and others like it. His goal in this instance was to continue to teach them, train them, and love on them with the provision and guidance of God. It’s a noble goal, and one that most certainly inspires others to follow in the footsteps of Paul. However, Paul did not pick this as the preferable option because it still meant that he would endure pain and hardship while he was on Earth. It meant he offered himself up as a sacrifice to God (Romans 12:1), knowing his life was not his own choice, but God’s. Instead of begrudgingly going along with it, Paul acknowledged that he was “convinced of this,” and his joy stemmed from seeing the Philippians glory in Christ Jesus.

Developing the fruit of the Spirit

With these options in this context, the choice between both remains difficult. But in both, the fruit of the Spirit are developed within us—whether in bondage or in freedom. Also, as we continue our time on Earth, we are being prepared for heaven while heaven is being prepared for us. Paul compared this time of transformation to the “pains of childbirth” for the believer as we seek to gather the fruit of His Spirit (Romans 8:22-23). We may ache, we may groan, and we may feel pain—but we ultimately know that no matter whether we are on Earth or in heaven, we have victory in Jesus Christ. Is that worth all the sacrifice? Absolutely.

Compiled by Stan Granberry, marketing coordinator for BaptistWay Press.

To learn more about BaptistWay Press and the Connect360 Bible study series, or to order materials, click here.    

• The Explore the Bible Lesson for Sept. 27 focuses on Isaiah 23:8-18.

One of the most important themes of the Bible is God’s sovereignty over human history. This theme has prompted significant reflection, speculation and debate over the generations. How does God’s sovereignty relate to human free will and moral responsibility? Is God the author of evil? The questions quickly pile up the more you think about it.

The Bible is largely uninterested in engaging these speculative questions, however. The authors of Scripture are mostly comfortable letting these mysteries remain unsettled and letting readers live with the tension.

Rather than address the speculative questions concerning divine sovereignty, Scripture simply asserts the truth that God is in control of human affairs, even if the details remain a mystery. Today’s text, Isaiah 23:8-18, is one text of many that asserts God’s power over history, even over the most powerful and seemingly untouchable nations.

Tyre and Sidon

This text primarily is a prophecy of judgment against the ancient cities of Tyre and Sidon. Both cities were neighbors of ancient Israel and Judah. Both cities appear frequently in the Old Testament, often as enemies of God’s people and recipients of God’s wrath.

Tyre was a fortified island city in the Mediterranean Sea. The city served as a center of maritime trade and was quite wealthy as a result. Beyond its wealth, Tyre’s unique location in the sea rendered it virtually invulnerable to attack. Nebuchadnezzar of Babylon once spent 13 years laying siege to Tyre but ultimately failed.

Sidon was on the mainland coast of the Mediterranean and was another very wealthy center of maritime trade. Sidon is most notorious for being the home of Jezebel, wife of King Ahab and nemesis to the prophet Elijah. Like Tyre, Sidon was not part of God’s people and did not worship the Lord of Israel.

Isaiah’s prophecy of judgment against these cities does not occur in isolation but comes at the end of an extended series of oracles against various foreign nations, including Babylon and Egypt (chapters 13-23).

Judgment

The bulk of our text (23:8-15a) is a series of condemnations and promises of punishment against Sidon and especially Tyre. Isaiah brings other nations into the matter, telling them to wail and mourn that their trade partners will soon be brought low. “Till your land as they do along the Nile, daughter Tarshish, for you no longer have a harbor” (23:10).

Isaiah’s oracles emphasize two aspects of God’s judgment against the cities: economic devastation and the destruction of fortresses (e.g., 23:8, 11). Tyre and Sidon believed their enormous wealth and influence made them virtually invulnerable, and Tyre especially believed—with good reason—that its fortifications could protect the city from any enemy.

The Lord of Israel, however, makes it very clear that no amount of wealth or military might can provide ultimate protection. If God says Tyre and Sidon are going down, they’re going down. There is no way around it.

Isaiah refers Tyre and Sidon to the example of Babylon: “Look at the land of the Babylonians, this people that is now of no account! The Assyrians have made it a place for desert creatures… and turned it into a ruin” (23:13). Although Babylon would ultimately rise again and conquer Assyria, at the time of this prophecy Babylon had been crushed by the Assyrian empire.

Restoration

Devastation, however, is not the final word of Isaiah’s prophecy against Tyre and Sidon. The final verses (23:15b-18) prophesy that Tyre will rise again. Granted, this rise is not presented as an especially positive occurrence.

Isaiah compares the risen Tyre to a prostitute: “Take up a harp, walk through the city, you forgotten prostitute; play the harp well, sing many a song, so that you will be remembered” (23:16). Isaiah here is emphasizing that Tyre’s return to prominence will be like a prostitute who returns to the street after being gone, once again plying her trade.

This return will take place after “seventy years, the span of a king’s life” (23:15), although this number may be symbolic. Tyre will spend an extended period of time in desolation and humiliation before rising again, but this return to “glory” will not be from Tyre’s own strength. God is sovereign, not human cities.

There is a twist, however. Tyre’s wealth “will be set apart for the Lord… . Her profits will go to those who live before the Lord” (23:18). This does not necessarily mean Tyre will repent and glorify God, but simply that God will claim Tyre’s wealth for himself and his people. It remains unclear when and how this prophecy will be fulfilled.

The Coming of Christ

God is not finished with Tyre and Sidon, however. An interesting story from the Gospel of Matthew carries these cities’ story into the New Testament. After an unpleasant exchange with the Pharisees and the teachers of the law, Jesus withdraws “to the region of Tyre and Sidon” (15:21).

In this area, Jesus has an encounter with a “Canaanite” woman whose tenacity and faith impresses him. Despite this woman not being Jewish and being from a region notorious for its opposition to God and his people, she recognizes Jesus as the Messiah and puts her faith in him to help her demon-possessed daughter (15:22-28).

In Matthew’s Gospel, Jesus does not send the disciples out to the Gentiles until the very end (chapter 28). However, this woman provides an early example of a Gentile pagan inexplicably recognizing and trusting Jesus, foreshadowing the influx of Gentiles to the people of God.

Joshua Sharp is a writer and Bible teacher living in Waco. He holds a Master of Divinity degree from Truett Theological Seminary.

• The Explore the Bible Lesson for Sept. 20 focuses on Isaiah 7:7-17.

Isaiah is one of the Old Testament books most cited in the New Testament. The passage in this lesson provides the basis of one of the most important—and controversial—intertestamental citations in the entire Bible.

Before we understand how the New Testament uses Isaiah 7, however, we must understand this text on its own terms in its original historical context.

Ahaz, grandson of the deceased Uzziah, is king over Judah. An alliance between Aram (modern-day Syria) and the 10 northern tribes of Israel (here called Ephraim) threatens to conquer Judah (7:1-2, 5-6).

The Promise of the Sovereign Lord

Ephraim is larger, wealthier and more powerful than Judah. Their strength combined with the power of Aram will be more than enough to crush the little nation centered around Jerusalem. But the Lord, speaking through the prophet Isaiah, says that the alliance’s threats will come to nothing.

“It will not take place, it will not happen, for the head of Aram is Damascus, and the head of Damascus is only Rezin. … The head of Ephraim is Samaria, and the head of Samaria is only Remaliah’s son” (7:7-9). The rulers of Aram and Ephraim are merely human; their power is nothing next to the Lord’s.

“Within sixty-five years Ephraim will be too shattered to be a people” (7:8b). Here Isaiah predicts the Assyrian empire coming to conquer Ephraim. The 65 years may not be literal, but rather a biblical idiom for a human lifetime. History will prove Isaiah correct; the Assyrian empire obliterates the 10 northern tribes in 722 BC, within Ahaz’s own lifetime.

In this part of our passage, God asserts his sovereignty over history. His words are true, his promises unbreakable. Judah needs only trust and obey. But God’s promise here comes with a condition: “If you do not stand firm in your faith, you will not stand at all” (7:9). While the destruction of Ephraim is certain, Judah’s own security hinges on whether they will trust God.

False Piety

Isaiah is one of the prophets who enjoys direct access to the royal court, and he gives the prophecy directly to King Ahaz. Unfortunately, Ahaz is not known for his faith or integrity (2 Kings 16:2b-4).

Ahaz simply does not trust God and wishes to do things his own way. Yet, when God himself invites Ahaz to request a sign (Isaiah 7:10-11), Ahaz masks his lack of faith with a façade of piety: “I will not ask; I will not put the Lord to the test” (7:12). Ahaz here twists Deuteronomy 6:16 to justify his refusal to trust God.

But the Lord sees straight through Ahaz’s hogwash. “Then Isaiah said, ‘Hear now, you house of David! Is it not enough to try the patience of humans? Will you try the patience of my God also?’” (Isaiah 7:13). Ironically, Ahaz is testing God by refusing to “test” him.

The Child Immanuel

In the final verses of our passage, Isaiah asserts God is going to give Ahaz a sign anyway. This sign will be the birth of a child named Immanuel, which means “God with us.” This child still will be young when the threat of Aram and Ephraim’s alliance will disappear (7:14-16).

But this sign does not portend simple good news. Isaiah continues, “The Lord will bring on you and on your people and on the house of your father a time unlike any since Ephraim broke away from Judah—he will bring the king of Assyria” (7:17). While Judah will not ultimately be conquered by Assyria, the empire’s siege against the nation will take a toll.

It is important to note at this point Isaiah’s prophecy about the child is clearly meant to be fulfilled soon, not hundreds of years later. Moreover, the Hebrew word translated as “virgin” (7:14) is `almah, which simply means “a young woman of marriageable age.” The word does not necessarily suggest virginity.

What about Jesus?

The above details have caused much puzzlement and consternation over Matthew’s application of Isaiah 7:14 to Jesus’s virgin birth (Matthew 1:22-23), with some going so far as to say that Matthew used a Greek mistranslation of Isaiah to illegitimately prove his point.

However, Old Testament scholar John Oswalt offers an important clarification in his volume on Isaiah in the NIV Application Commentary. The term `almah is a rare word, yet Isaiah uses it instead of much more common terms for “woman” or “girl.” While `almah does not strictly mean “virgin,” the term can and sometimes does strongly imply virginity.

We also must nuance our understanding of prophetic fulfillment in Scripture. Prophecies can and often do have multiple fulfillments, and those fulfillments can be typological, not simply predictive.

In other words, Matthew is not necessarily saying Isaiah directly predicted the virgin birth of Jesus. Rather, Isaiah’s prophecy of Immanuel and its fulfillment in ancient Judah establishes a pattern. Jesus’s virgin birth both follows this pattern and brings it to a climax in an unexpected new way.

While the original woman of Isaiah 7:14 was likely not a literal virgin, the inherent ambiguity of `almah and its translation as “virgin” in ancient Greek versions of the Old Testament provide fertile ground for layers of meaning to Isaiah’s prophecy that ultimately are revealed through the coming of Jesus Christ.

Joshua Sharp is a writer and Bible teacher living in Waco. He holds a Master of Divinity degree from Truett Theological Seminary.

• Lesson 2 in the BaptistWay Press Connect360 unit “Pure Joy” focuses on Philippians 1:12-19.

At this point in his life, the Apostle Paul had been through some significantly difficult moments. He had endured beatings, whippings, rumors, lies, jailing, ostracizing and more in order to preach the gospel. He was a stranger in a strange land, navigating an anti-Christian world that was hostile and unfriendly. Yet Paul had no fear—whatever fear he had quickly turned to joy. Paul wrote in this passage that everything that had happened to him advanced the gospel (1:12). In this statement, he turned a negative circumstance into a positive one. He re-shifted his thinking from the default setting of “Why me?” to “What can I learn?”

This was a powerful testimony for Paul and one that can serve as an inspiration for us now. When something goes wrong in our lives, can we say it is to advance the gospel? Can we say we have endured the hardships of life and come out on the other side with God? How about even when it’s not our fault? The way we respond to our circumstances, whether they are caused by our actions or not, determines where we receive our joy. If Paul blamed the Lord for every single thing he experienced, including traveling to Macedonia when he didn’t initially want to (Acts 16:6-10), he would not be the man of God he was called to be and would be stuck in a mindset that would not benefit him or the kingdom of God.

‘Life’s not kind, but it’s all for my good’

One of the most prevalent pieces of advice adults give to their teenage sons and daughters is that “Life is not kind,” which serves to illuminate them to the real-world scenarios of everyday circumstances. Depending on the response, that teenager may reject that notion and try to adjust their lives to fit their benefit. But those who end up finding true happiness accept their lives for what it is and work with not against it. They find their passion and run toward it, knowing that it brings some fulfillment along the way. In the same way, God calls us to this same ideology with an addition: “Life’s not kind, but it’s all for my good” (Romans 8:28). It is a daily reminder that God is in control, a reminder that kept Paul during all the strife and struggle of his journeys and mission. God is in control, and everything he has us go through works for the good of his kingdom and his mission.

Most people in our lives would not choose pain. They would not choose to experience hurtful and harmful memories and situations if they wanted. But God takes those trials and tribulations and uses them for his good. When we experience trauma, we must be brave enough to see it as a chance to share God’s word, not retreat inside of ourselves. We must encourage ourselves, as Paul did throughout the entire letter of Philippians, and remember that though life is not kind, we serve a God who is.

Compiled by Stan Granberry, marketing coordinator for BaptistWay Press.

To learn more about BaptistWay Press and the Connect360 Bible study series, or to order materials, click here.   

• Lesson 1 in the BaptistWay Press Connect360 unit “Pure Joy” focuses on Philippians 1:1-11.

During his imprisonment, the Philippians sent the Apostle Paul regular gifts to keep up his spirits. The significance of this cannot be understated. In Roman times, associating with a prisoner was much the same as it is now—there was a social stigma attached to it. The Philippians, however, knew about Paul and his plight and did not care about the social implications: just the spiritual ones. This enriched and enlivened Paul, and he crafted this letter in response.

You will notice Paul’s tone is much different compared to other letters, and it starts with the first line. Paul included Timothy, his ward and confidant, in his travels. Timothy’s inclusion in this greeting was intentional: when Paul recruited him, Timothy was the product of a Jewish mother and a Greek father (Acts 16). Timothy’s dual heritage meant he likely was not able to truly bond with either community. That lack of support and lack of belonging can cause problems for any person, especially one so young. By Paul’s recruitment, Paul pointed him to his purpose in Christ and gave him a new community where he would always belong—in this, Timothy had a certain joy.

A humble position

On that same line, the two are called “servants” in Jesus, a term usually reserved for those who were seen as lowly or at the bottom of the barrel in society. Anybody wearing this title would not have been as pleased to have it as Paul. Paul wore it on his sleeve like a badge, showcasing that he was a servant in Christ. To Paul, taking a lowly position humbled his spirit for a greater elevation and an even richer joy—because when you have no one else to thank, you can thank God because you served him.

As believers, we are expected to be humble and to lower ourselves so God may shine through our actions, not us (1 Corinthians 1:26-31). When we do this, we can feel joy and peace that God has us covered and we are very much in his hands. Paul centered on the fact he was a servant for Christ serving others and expected others to do the same. When this happens, believers in a community are together in one accord and connect on a much deeper level.

Paul recognized true joyful community was built on a sense of belonging: not to just one or two people groups like Timothy, but in a shared sense of humility in Christ. No one is above the other and all are connected to the Father. Paul’s external joy reflected Christ’s joy when this type of community comes together.

Compiled by Stan Granberry, marketing coordinator for BaptistWay Press.

To learn more about BaptistWay Press and the Connect360 Bible study series, or to order materials, click here.