Isaiah 30:1-17, The God of Help

Having seen the context of God’s intended help for Israel, let us now meditate on the rest of the OT references that promise His help.

·       Psalm 20:2: God’s help comes from the sanctuary.  In other words, His help is joined to our relationship with Him.  We draw near to God and we are open to His help, as the people in Samuel’s time turned from their idolatry and found God to be true to His word.

·       Psalm 33:20: Our soul waits for the LORD; He is our help and our shield.  Note the connection, “help and shield”, of God’s help in dealing with the enemy.

·       Psalm 70:5: Here God is “my help and my deliverer” for the poor and needy one.  “Deliver” (to bring into security, deliver) fits the warfare theme.

·       Psalm 89:19: In the previous post we saw in Deut. 33:7 that God would be a help for Judah, the tribe from whom would come the Messiah.  This Psalm fits that promise as it speaks of God’s help for “one who is mighty,” referring to David, the one the LORD chose from the people.

·       Psalm 115:9,10,11: First Israel, then the house of Aaron, and then all who fear the LORD are called to trust in the LORD; He is their help and their shield.

·       Psalm 121:1,2; 124:8: In the Pilgrim Songs (Songs of Ascents) the pilgrim lifts his eyes to the hills and wonders, from whence comes my help?  The answer is: My help domes from the LORD, who made heaven and earth.  As he sets out on his pilgrimage, facing a time when men have risen up against him, repeats this truth: Our help is in the name of the LORD, who made heaven and earth.

·       Psalm 146:5: This echoes Deut. 33:29: Happy is he who has the God of Jacob for his help, whose hope is in the LORD his God.

·       Isaiah 30:5: Israel put their trust in Egypt but were ashamed, disappointed, as they could not be a help or benefit.

·       Ezekiel 12:14: In a similar context, Ezekiel prophesies that God will scatter all around Israel who have promised to help her.

·       Daniel 11:34: Again, this is a time between the OT and NT when Israel will receive little help from those around her.

·       Hosea 13:9: This last reference in the prophets is fitting: O Israel, you are destroyed, but your help is from Me. 

Let me conclude with Hebrews 4:16 where we also are called to come to the LORD for help: Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

1 Sam. 7:1-12, The Stone of Help

Here is a Hebrew word you might know just from your reading of the English OT.  In 1 Sam. 7:12, after Israel defeated the Philistines under the judgeship of Samuel, the prophet took a took a stone and set it up between Mispah and Shen, and called its name Ebenezer, saying, ‘Thus far the LORD has helped us.’ “Ebenezer” is a compound word meaning “stone” (eben) of “help” (ezer).  Earlier, in Ex. 18:4, Moses had two sons during the forty years of shepherding for his father-in-law, and called one of them “Eliezer,” saying The God of my father was my help and delivered me from the sword of Pharaoh.  Again, we have a compound word: “El” (common word for God) and “ezer” (help).  Let’s meditate on “help.”

“Ezer” is used 22x in 21 verses, and half of those uses are in the Psalms, speaking of the LORD, of course.  But before you get to the Psalms the word gets its definition form two contexts. First, Gen. 2:18,20 where God made a “help” comparable to Adam.  Eve is Adam’s helper, and it is interesting that there is not a “job description” telling her in what way she would help.  The “help” is as deep and wide as the need.  Her primary qualification was that she was “comparable” to Adam.  She was not one of the beasts (a helper could not be found there) but was made in God’s image as was Moses.

The second context relates the word to the LORD.  First, Moses names his son (Ex. 18:4), and then in Deut. 33:7,26,29 Moses blesses the tribes of Israel.  For Judah Moses prays, may You be a help against his enemies.  For all the tribes he says, “There is no one like the God of Jeshurun, Who rides the heavens to help you,
And in His excellency on the clouds. ²⁷ The eternal God is your refuge, And underneath are the everlasting arms; He will thrust out the enemy from before you,
And will say, ‘Destroy!’ And again, Happy are you, O Israel! Who is like you, a people saved by the Lord, The shield of your help And the sword of your majesty! Your enemies shall submit to you, And you shall tread down their high places.”  Moses’ son reminded him of deliverance from Pharaoh’s sword, and then in three passages Israel knows the LORD will help Judah, from whom will come Israel’s ultimate ruler (Gen. 49:10), and will deliver the nation from their enemies. 

For the moment, come back to “Ebenezer.”  That is what Samuel is talking about.  Israel had suffered terrible losses to the Philistines that included the loss of the Ark of the Covenant.  But now, under Samuel’s leadership, the Ark has been returned and is under the care of Eleazer, son of Abinadab (1 Sam. 7:1).  Yes, another name to remind us of God’s help.  Eleazer combines the common title “El” (God) with “ezer” except that it is now past tense: God has helped!  Samuel called the people to repent of their idolatry, they responded in obedience, and the LORD helped as was promised in Deut. 33!  And then Samuel set up “the stone of help.” 

1 Tim. 6:1-10, Godliness that Affirms God’s Power

Before we search Scripture to see what this “form of godliness” might look like for Christians, let me add to 1 Tim. 3:16 and 2 Peter 1:3-4 what Paul told Titus to teach at Crete: For the grace of God that brings salvation has appeared to all men, ¹² teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age (Titus 2:11-12^#).  It is the appearance of Christ and all that that involves that will teach us to “live godly” in this present age.  We are talking about Romans 6-8, Paul’s basic teaching on “sanctification.”  He builds on this in Galatians and Ephesians and Colossians and Peter also builds on Paul’s words there.  This is the “mystery” that produces godliness in the lives of believers that was missing from the saints in the OT.  Without this we will be seeking to put on a form that may look like Christ but that will have no power!

Now, does the NT give us any idea what this “form” might look like?  Yes, but only if we remember that it is produced according to the doctrine that accords with godliness we have already seen.

·       In 1 Tim. 2:2 it is to be lived in the society where God has put us, and accords with “a quiet and peaceable life in all godliness and honesty (integrity).”

·       In 1 Tim. 4:7-8 we see two things.  It is not a life build on “profane and old wives’ fables.”  In other words, it is not what some might call “common sense” or “tradition” or “the way my mama taught me,” no matter how valuable those things might seem to be.  This includes a lifestyle immersed in a focus on the body.  Care for the body has a place, a small place in our lives.  Exercise to godliness will make us far more useful now and will fit us for eternity.

·       In 1 Tim. 6:5-6 we see that godliness is not the same as being comfortable in this life.  Sometimes people try to look “holy” (reverent, godly) because it will get them ahead in this life.  The opposite is true: godliness with an attitude of contentment (happy with what God has given me) is what the form looks like.

·       In 1 Tim. 5:4^@ we see that in a Christian household the children and grandchildren show piety by caring for the parents/grandparents.

·       In 2 Tim. 3:12^# we see that those who live godly will suffer persecution.  Paul demonstrated this in 2 Cor. 10-12 when his list of “accomplishments” identifying him as a true apostle were his many sufferings.  Those with a “form of godliness” that denies the power of it don’t suffer.

·       And finally, now and in the “perilous times” Paul spoke of, the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment (2 Pt. 2:9*).  Look for 1 Cor. 10:13 to be evident in the form of godliness. 

2 Peter 1:2-11, True Godliness!

By definition, the Greek term we translate “godliness” does not mean “God-like-ness.”  It is what we look like when we fear God or when we worship.  It is true, that godliness will ultimately agree with “conformity to the image of Christ.”  But it is not the same.  But do understand, godliness is a mark of followers of Christ.

Peter, in that amazing “stair-step” picture of the growth of a Christian, included a call to godliness.  Giving all diligence, add to your faith virtue, to virtue knowledge, ⁶ to knowledge self-control, to self-control perseverance, to perseverance godliness, ⁷ to godliness brotherly kindness, and to brotherly kindness love (2 Pt. 1:6,7).  There will be something about a person, as they mature, that will be evident, a “form of godliness.”  But we are not Greek idolators, and we need to avoid some who may look like mature Christians.  So what is the difference.

Well, the first thing we can say is that there is a doctrinal difference.  Paul told Timothy there is a “doctrine which accords with godliness” (1 Tim. 6:3), and Titus that the truth “accords with godliness” (Titus 1:1).  In his words to Titus he goes on to say that this “truth” involves the hope of eternal life which God promised before time began and has been manifested through his preaching.  To Timothy he said that the “doctrine” involves “the words of our Lord Jesus Christ,” meaning what He revealed in terms of the New Covenant.

You may have noticed that these “godliness” terms are found in Acts, and then in the Pastoral Epistles and 2 Peter.  They are in the later letters, and all of these had strong dealings with false teaching.  The issue of “wheat and tares” was becoming more and more of an issue as the first century wore on, and the need arose to deal with the “form of godliness” and the doctrine that is in sync with that form.

And this leads us then to two major references to “godliness.”  First, 1 Tim. 3:16: And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.  This is specifically called “the mystery of godliness.”  The “mystery” term should be a clear pointer to the truths that Christ gave especially to Paul for the establishment and edification of the Church (cf. Eph. 3:1-13).  The secret to godliness for Christians is CHRIST!  He came to earth, ran the race as our “forerunner” (Hb. 6:19-20; 12:1-2).  Christ “in the believer” is the hope of glory (Col. 1:27) and the believer “in Christ” is the fountain of every blessing (Eph. 1:3).

And this takes us perfectly to 2 Peter 1:3-4: According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature … Certainly these “promises” are those Peter heard from Christ in the Upper Room when Jesus declared the “doctrine that accords with godliness.” 

Acts 17:16-25, Godliness! Everybody's Doing It!

Here is a study that is needed for all believers in Christ.  “Godliness” is defined as reverence, piety towards God. We have to consider it because godliness has an aspect of “form,” meaning outward appearance, and yet it is not fundamentally outward appearance but is a spiritual reality, something produced through Christ in the inner man.  You can say that you know something about the religion of a person by their “godliness,” but if all you know about that person is what you see you do not really know that person.  Does that make sense?

We have a noun (15x), adjective (4x with an *), verb (2x with ^@), and adverb (2x with ^#).  They appear 5x in Acts where we can get a picture of what this means.  In Ac. 3:12 Peter told the crowd (the “men of Israel”) that it was not his “godliness” that healed the man by the Beautiful Gate but it was Christ.  He said it this way because the “men of Israel” all sought to be godly and thought that being godly would empower them in their lives.  They held strongly to the “form.”  Do “Jewish” things and you will be accepted by God.  This introduces the first and foremost danger involved here: that we would put trust in our spiritual character.  Job’s friends had this same idea. Eliphaz asked Job, Is not your reverence your confidence?  And the integrity of your ways your hope (Job 4:6)? 

Look who else had a “form of godliness.”  The Greeks in Athens (Ac. 17:23^@).  In v22 Paul calls them “religious” using a term that literally means a “fear or reverence of demons.”  Then in v23 he refers to their “worship” or “godliness.”  They had a form. Cornelieus was a “devout” man (Acts 10:2*) and he sent a “devout” soldier to summon Peter (Acts 10:7*.)  They were “God-fearers,” one who would or could not proselytize to Judaism but who honored the God of Judaism.  Ananias, whom God sent to speak with Paul in Damascus, was a devout man according to the law, having a good testimony with all the Jews who dwelt there in Acts 22:12*.  No doubt he was a believer in Christ, but his “form of godliness” would have looked very Jewish. 

Paul says that in the “perilous times” of the last days people will have a “form of godliness but denying its power,” “from such people turn away” (2 Tim. 3:5).  Most understand this to refer to the great apostacy of the last days.  These people are in some way connected with Christians and/or Christianity but must be avoided. 

This introduces the problem we must be aware of as followers of Christ.  True, Bible-believing, non-hypocritical believers in Christ (call them what you will) also have a “form of godliness.”  Paul told Timothy to “pursue” godliness (1 Tim. 6:11), not to reject it.  Concerning the last days, Peter said, Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness (2 Pt. 3:11).  So, we need to understand the “fundamentals” of godliness.  For believers it is not just a form to put on.

Phil. 3:7-17, Beholding the Mark! Scopus, Inc.

Today we have one of my favorites.  We have an organization called “Scopus Inc.”  The goal is that people’s attention will be focused more clearly on Christ.  There is a story we often share that gives an illustration of “scopus.”  Mt. Scopus was the point at which pilgrims could first see the temple if coming from the north of Israel.  In 70AD the Romans camped there in their campaign that destroyed the temple and Jerusalem.  Over the centuries it remained the place where Jews, even if denied entrance into the city, could view the city from the north. 

The word “scopus” literally means “lookout.”  The only use of the noun (Greek skopos) is in Phil. 3:14: I press toward the mark for the prize of the high calling of God in Christ Jesus.  Paul’s aim in Phil. 3 was to know Christ, and thereby to have a righteousness not his own but a righteousness of faith.  Thus he fixed his attention on Christ, knowing that this would result in conformity to the image of Christ (Rom. 8:29).  But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18). 

The verb appears again in the passage, in 3:17: The definition is to look at, observe, contemplate. to mark.  It speaks of a dedicated and concentrated eyeing of a target or mark, which if we hit it we will have accomplished our goal.  Scopus is the mark.  Scopeō is the intense gaze.  It is not surprise that our term “scope” (as on a rifle, that magnifies the target) comes from this term.  We are left with five additional uses of the verb in the NT.  Consider more about the “gaze” that will fix our attention on Christ.

·       Lk 11:35: "See to it" (take heed in NKJV) that the light within you is not darkness.  How appropriate to start here.  We cannot see the target if it is in the darkness, hard if it is shaded.  By the Holy Spirit the light is turned on when we receive the gospel (2 Cor. 4:1-6).  Note in that passage that when the light is turned on the word of God is preached.  The word of God reveals the Word of God, the Lord Jesus Christ, who is the mark!

·       Ro 16:17: "Watch out" for those who cause divisions or stumbling-blocks.  Again, these stumbling blocks would make a vision of Christ difficult.  Religion (e.g. Catholicism) does this: dims our view of Christ.

·       2Co 4:18: "Fix your eyes" on what is unseen, not on what is seen.  Amen!  What we need to see, as Peter put it, is Christ, whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory (1 Pt. 1:8).

·       Gal 6:1: In restoring someone "watch" yourself lest you be tempted.  Again, we must be careful lest we dim the target!

·       Phil 2:4: "Look" not only to your own interests but to the interests of others.  Yes, yet another hindrance to our dedicated beholding of Christ.

Psalm 117 (Romans 15:8-12)

It’s the shortest of all the Psalms, a call to the Gentiles to give God praise.  Enough said, right?  No.  Not so fast.  For one thing, remember that this one of the Hillel Psalms, celebrated in Israel.  It begins and ends with Praise the Lord.  While directed toward the Nations it is special to Israel.

Also, notice the beautiful and simple poetical form.  Each verse is two couplets, with parallel thoughts.  In v1 the Gentiles (nations) and all you peoples are called to praise (shine a light on) and laud (commend, boast of) the God of Israel.  In v2 the cause for praise is His merciful kindness (checed) and enduring truth (emeth).  These attributes of God that appear together so often in the Psalms that cause Israel to praise the Lord is what also evokes praise from the Gentiles.

There’s more.  Don’t miss the “us”: His merciful kindness is great toward says, towards Israel.  Why should Gentiles praise God for mercy and truth to Israel?

·         First, remember that in the Abrahamic Covenant God promises to bless ALL the families of the earth (Gen. 12:2-3).  So of course, God’s mercy to Abraham (who with his descendants would need God’s mercy) and enduring truth (the fulfillment of the promise would depend on God’s faithfulness) would result in the Messiah, the Savior, the Son of God, who would come to earth in the line of Abraham, Isaac, Jacob, Judah and David.

·         Second, note from Romans 15:8-12 all the quotes Paul takes from the OT to support his own call to the Gentiles to be obedient to the faith.

o   15:9 from Psalm 18:49, the Psalm of David sung when God delivered him from all his enemies.  So it will be with the Son of David, when He comes in victory over His enemies.  He will rule on David’s throne in Zion; i.e. God’s mercy and truth to Israel will be accomplished through the Messiah.

o   15:10 from Deuteronomy 32:43.  The source is the end of the Song of Moses wherein it was foretold how Israel would stray from God and be judged but in the end would be saved for the glory of His Name.  It concludes with this call to Gentiles to praise God.  As Ezekiel said, the Gentiles would know once the whole story of Israel was complete, the story of God’s furious wrath and His abundant mercy (Ezek. 39:21-29).

o   15:11 from Psalm 117:1 where God’s mercy and truth to Israel is the basis for the Gentiles to be called to praise.

15:12 from Isaiah 11:1,10 where the Messiah is clearly tied to Israel as the root of Jesse who will rise to reign over the Gentiles.  And this brings us back to where we started with Abraham: the blessing of all the nations is dependent on God’s mercy and faithfulness in keeping His promise to Abraham.  Paul, who established this fact in Romans 9-11 (11:26: so all Israel will be saved), is here applying it to the Gentiles.  There is no reason to wait until Christ returns in triumph.  NOW is the time of salvation.  Now is the time for all peoples to heed the call of Psalm 117!