The events of Isaiah 38 are recorded in 2 Kings 20 and 2 Chronicles 32:24. But these events seem to take place before the invasion of chapter 37 (see vs. 6), perhaps to show a contrast between Sennacherib’s failure and murder as he trusts in false gods and Hezekiah’s success and recovery as he trusts in the Holy One who rules the world. The chapter begins with Hezekiah being sick and at the point of death, Isaiah coming into his presence and saying, “Thus says the Lord: Set your house in order, for you shall die, you shall not recover” (1). Rather than accept that this was the final verdict, Hezekiah prays (2).
His prayer is humble (3)–“Please, O Lord.” A correct view of self and our limitations and God and His limitlessness leads to this kind of prayer!
His prayer is bold (3)–“Remember how I have walked before you in faithfulness and a whole heart, and have done what is good in your sight.” How audacious to pray such to an all-knowing God! Could I pray that?
His prayer is emotional (3)–“Hezekiah wept bitterly.” He had reached the end of himself and reached up desperately to God.
His prayer is powerful (5)–The Lord sends word to Hezekiah through Isaiah: “I have heard your prayer; I have seen your tears.” Could there have been sweeter words for this king? What did James say? “The effective prayer of a righteous man can accomplish much” (Js. 5:16b). God assures him that He will add 15 years to his life (5) and deliver him and the Jews from Assyrian invasion (6). God gives Hezekiah a sign to know that He would favorably answer (7-8).
His prayer is grateful (9-20). Isaiah records the beautiful writing of Hezekiah after God heals him. While not a part of the prayer in verse 3, it is addressed to God and reflects on the prayer. He tells us more about what he prayed, and the theme is predominantly gratitude and thanksgiving. After viewing his life as desperate and hopeless before God’s intervention (10-16), he acknowledges God’s greatness and goodness. “It was for my welfare” (17). “In love you have delivered my life…” (17). “You have cast all my sins behind your back” (17). His concluding summary? “The living, the living, he thanks you, as I do this day; the father makes known to the children your faithfulness” (19). As an added note, his prayer is trusting. He confidently ends, “The Lord will save me…” (20).
Isaiah had brought the king word of God’s favorable response and what He wanted Hezekiah to do (21). This is a bad chapter break, ending with Hezekiah’s follow-up question, “What is the sign that I shall go up to the house of the Lord?” (22). Chapter 39 gives the rest of the story and the end of the historical interlude involving Hezekiah.
This week’s is possibly one of the most-asked existential questions out there. “Why is suffering a part of the human experience?” Believer and non-believer alike struggle with this one. Believers and even many agnostics struggle to justify the existence of an all-powerful, all-loving God with “bone cancer in children” and other seemingly senseless evils. Non-believers may struggle with the existence of suffering, too, especially if their worldview involves progressivism. After thousands of years of lessons learned, shouldn’t we have found a way to eliminate suffering?
The Bible answers this question: we brought suffering to the human experience by violating the relationship we had with God. The story of the Bible is one that ultimately repairs this condition, thanks to God becoming human and sacrificing himself to repair that breach. On top of that, he came back to life as proof-of-concept and as a promise — we will have immortality, too. The message of Christianity is one that looks forward to a time without evil’s consequences (especially suffering and death). For many people, accepting the hard truth of our (i.e. humanity’s) culpability in the existence of suffering is too much. It can’t be that simple!
We could illustrate this with an adapted pagan myth. Pandora’s box is well-known to many — she opened a box that contained all of the evil in the world, but with hope attached to them. There was no returning those things to the box and it affected everyone. While the framework of the story is decidedly pagan, it is rooted in historical fact. The first woman on earth did actually open something like Pandora’s box, introducing entropy to the planet for the first time. The consequences were far-reaching, as Christians believe all of humanity came from her. We are living with the consequences of Pandora’s box having been opened.
Even if we look at this from a totally naturalistic standpoint, the existence of suffering does not necessarily preclude an all-powerful, loving God. In fact, it offers a fairly reasonable explanation for why suffering affects good people! What it does lack is anything resembling meaningful hope for a brighter future — this explanation ends with physical death, the beginning of eternal non-existence. A naturalistic explanation is something like this: There is suffering in the world because we’re all born ignorant and have to learn from the mistakes we make. Mistakes often have a ripple effect, and can sometimes negatively affect others. For example, a new driver’s inexperience may cause an accident that takes the life of an innocent person. It’s seemingly random, chaotic, senseless. What did that other person do to deserve death? Nothing, they were just in the wrong place at the wrong time. Even the naturalistic worldview understands that bending nature’s laws to prevent all tragedies would have devastating consequences in our current framework.
So why doesn’t God intervene in every situation? The short answer is “we don’t know.” He does often intervene (cf. Hb 1.14; I Kgs 17.8-16; Ruth; Dan 3.8-30, and many, many others), but we don’t always know why. His perspective is infinite, ours is not. It’s frustrating, painful, and confusing at times, but we all accept that it’s temporary. We know that he won’t allow us to deal with more than we’re capable of handling with character intact (I Cor 10.13), but not too much beyond this. Christianity views suffering as part of the human experience that we’re quite ready to leave behind. This is why death is something we look forward to!
We have sufferings now, but they are nothing compared to the great glory that will be given to us. Everything that God made is waiting with excitement for the time when he will show the world who his children are. The whole world wants very much for that to happen (Rom 8.18-19).
I have told you these things so that you can have peace in me. In this world you will have troubles. But be brave! I have overcome the world” (Jn 16.33).
So much of the first part of Isaiah has built toward the realization of this threat. Assyria was the subject of the prophet’s inspired warnings, even when the prophets and priests were not listening. Now, with the righteous king Hezekiah on the throne and trusting God, His moment of deliverance has come with which He will show His weak and wayward people that He is trustworthy even when they are not.
THE PRESSURE (1-13). Assyria intensifies its intimidation campaign by reiterating its threats in written form. After the oral threat is relayed to Hezekiah and they convey to Isaiah the distress and disgrace of it all, the prophet reassures him through his message to his envoy that all will be well. Meanwhile, the Rabshakeh reunites with the Assyrian king, Sennacherib, where the latter composes the letter which is dispatched to Hezekiah. Hezekiah takes it and spreads it before the Lord (14). This is undoubtedly the lowest point for the holed up people of Judah, bracing for a deadly siege. The more powerful Assyrians, ravaging nations and now cities within their territory, is on the doorsteps of Jerusalem and the temple.
THE PRAYER (14-20). Hezekiah acknowledges God’s power as Creator (16), His compassion and deliverance (17), His inclination for justice (18-19), and His ability to save (20). It is full of pleading, as the king calls God “O Lord” five times in these five verses, in addition to “God” three times. It is full of pleas, like “incline,” “hear,” “open your eyes,” “see,” and “save.” It is a call for God to vindicate Himself. The king’s heart and emotion are on full display, as is his total dependence. It is an incredible, if brief, prayer.
THE PROPHESY (21-35). It is harrowing and horrific to imagine what it would be like to be Sennacherib. God turns the attention of His fury on the wicked king who thought to destroy His children! In essence, He says that the pagan potentate attacked Him in going after them (22-23). God noted his mockery and threats (24). He determined his destruction with perfect foreknowledge (24-27). He saw his wicked ways before Him and would turn him back from Jerusalem (28-29). There is also a sign for Hezekiah and Judah; it “is not of the sort which comes before the event in order to create faith for the event, but rather after the fact to demonstrate that God was indeed at work” (Oswalt, NICOT, 664). When they saw Assyria retreat rather than invade, they would know that God did this (30-35). When they saw their life return to normal and prosperity, they would have opportunity to give credit where it was due.
THE PUNISHMENT (36-38). The state of affairs change abruptly for Assyria and its ill-fated king. That very night, 185,000 soldiers of the Assyrians are annihilated by the angel of the Lord (36). Sennacherib slinks home, where he is promptly assassinated by his own sons in the act of practicing idolatry (38). Another son, Esarhaddon, takes his place.
“Refrain from anger, and forsake wrath! Fret not yourself; it tends only to evil.” Almost every word in this practical passage can provide even more helpful insight— so let’s dissect some of them!
Refrain:
“sink down, to let drop, to abandon, to be quiet”
These are the steps that must be taken in order to avoid the damage that is certain to follow if ignored.
Anger:
“to blow through the nostrils”
This is the kind of anger that dulls the sensible mind. The choices (words/actions) made under the influence of anger are the just the beginning of coming destruction.
And:
There’s anger and there’s wrath. Anger can easily bring forth wrath. The command is to avoid that which makes you flare the nostrils as the natural progression of anger is escalation, referred to as wrath.
Forsake:
“to let loose, leave behind”
Drop it. Let it go. Do what needs to be done so that the command to “forsake” can be carried out. Leave, breathe, pray, reevaluate. Do it quickly and do it each time so that it becomes instinctual.
Wrath:
“hot displeasure, heat, rage, poison (as that which burns the bowels)”
The Absolutes of Wrath
Our wrath gets us in trouble when we think we are the owners of it (1 Sam. 28:18)
The answer to wrath is humility (2 Chron. 12.7).
Our wrath is based in ignorance (2 Chron. 34.21).
If you’re consumed by your own wrath, you’ll be eaten alive twice (Ps. 21.9).
Eaten by your own &
Consumed by God’s
Fret not:
“to kindle, heat oneself in vexation, to begin burning, to grow warmer”
Tends only:
“a one way path, the most likely outcome”
The phrase “tends only” shows up in Judges 16 where Samson asks God to grant him one final request. This helps us see how the word can mean a “one way path.”
“Then Samson called to the LORD and said, “O Lord GOD, please remember me and please strengthen me only this once, O God, that I may be avenged on the Philistines for my two eyes.” – Judges 16:28
Psalm 37.8 is telling us that human wrath is a path that can only lead to one end— evil.
Evil doing:
“shattered, broken in pieces”
Old Hebrew is a pictorial language and looking into a biblical word can really make a passage come to life. It doesn’t take any stretching of the imagination to see how “shattered” and “broken” so accurately describes the end result of “evil doing.” Evil is that which breaks and destroys our lives and the lives of others. The consequences are devastating but thankfully God is our guide to godliness.
There is no question that the Holy Spirit, as an everlasting personality of God, is unlimited in power. He can do whatever it is possible for God to do, for He is God. It is interesting to read or hear religious people, from preachers to other members, claiming or asserting things the Holy Spirit is doing in churches and lives today. In fact, several of these claims demand an answer, principles from scripture that must be considered before such claims are believed and embraced. What are some things the Holy Spirit will never do?
The Holy Spirit will never override our free will. John Calvin, a 16th century protestant reformer, went to an extreme that placed salvation solely in God’s hands. He contended that man did not have a part in it at all. From this premise came five broad religious ideas that eventually became identified as Calvinism. One of these tenets is called “irresistible grace,” the idea that those God chooses for salvation are led to faith by the work of the Holy Spirit upon the human heart. Tragically, this false idea is supported by many in religion today. Yet, Scripture makes it clear that even in the first century, when the Holy Spirit operated miraculously in confirming the spoken message of Christ, His apostles, and other early Christians, He never directly operated upon the human heart in a way that overtook or overwhelmed the free will of the individual. Cornelius received the Holy Spirit (Acts 10:48-49), but how was he saved? Acts 11:14-15 indicates that it was words told to him whereby he and his house were to be saved. 1 Corinthians 1:18 tells us that God chose to save souls through the message preached. One can look in the Bible from cover to cover and never find a statement or implication that God acts directly upon the human heart in a way that overtakes our will and leads us to belief and salvation. Scripture repeatedly urges man to choose for himself, if he wills (Rev. 22:17; Matt. 11:28-30; etc.). The Holy Spirit works powerfully upon the human heart to persuade man to obey God, but He does so through the powerful word (Heb. 4:12; Rom. 1:16). This message is so compelling and convicting, but God has left it to our free will to decide whether to accept or reject this message.
The Holy Spirit will never contradict revealed truth. Increasing claims are made in churches today about what the Spirit is working in churches to accomplish. Often, the Spirit has been given credit for a church’s change of policy in women’s role, how or on what to spend money (such as for a grandiose campus), or even a strange, new doctrine. Such assertions, however, ring hollow. If these contentions were true, such would reflect most negatively on the character and nature of God. The result of God revealing one thing in scripture, then revealing something else directly, is contradiction and confusion (cf. 1 Cor. 14:40). God claimed that He was giving us His will for all people of all time (John 14:26; 16:13; Jude 3, 2 Tim. 3:16-17; 2 Pet. 1:3). If He is still revealing new truth through the Spirit, was He right in those passages? If He is still revealing new truth through the Spirit, how does this not reflect on His honesty? God cannot lie (cf. Ti. 1:2), but those who claim Holy Spirit guidance in revealing new truth today, if they are correct, make Him such.
The Holy Spirit will never assert what cannot be confirmed. Considering the work of Moses, then the later prophets, Jesus, His apostles, and others who asserted that their message was directly from God, one finds miracles being performed which confirmed without doubt the source of the message. Without such tangible confirmation, how does the one who receives the claim know that claim to be true? Anyone can claim that the Spirit revealed something to them or told them to do something, but how can anyone know they are right without clear confirmation? That is what Aaron’s rod was for. Isaiah (7:14), Jeremiah (44:29), Zechariah (3:8), and others all pointed to a sign that would confirm the veracity of their message. History bears witness to the truthfulness of their claims (cf. Deut. 18:22). After the church was established, Paul was already teaching in the first century that the miraculous gifts would not be needed once the written word was completed (1 Cor. 13:8-12). God has never left Himself unsubstantiated. How do we confirm doctrine? We go to the Word God breathed. It reveals His thoughts and His will. He will not sanction men’s unconfirmed claims, and we are wise not to rest our hopes on such. It is a dangerous and unfounded precedent to simply claim divine guidance without proof. With such an approach, every person can claim a certain revelation, guidance, and heavenly message. Without confirmation, no one’s claims can be tested!
The Holy Spirit is Divine, living, and powerful. As God, He is at work in lives today. He indwells the Christian (Rom. 8:11; 1 Cor. 3:16; 2 Tim. 1:14; etc.). He strengthens the inner man (Eph. 3:16). However, may we never fall prey to the false ideas that man creates and that cannot be verified by scripture (cf. 1 John 4:1). The Bible exists for the reason of testing such ideas as these. It must be the standard that proves and disproves men’s claims today. Know for certain that the Holy Spirit does not today, nor has He ever, overtaken man’s free will. He will never lead one to a conclusion or teaching that contradicts the Word He inspired holy men of God to pen. If one claims a Holy Spirit-given message that is more, less, or different from scripture, it must be rejected! If the alleged Holy Spirit-given message is the same as scripture, then why would God have given us scripture in the first place if He was going to directly dispense the same message apart from the Word? Finally, He will never allow men to pass off as truth that which they cannot confirm in some way that proves, beyond a shadow of a doubt, that the message is divinely given. Let God’s people be diligent students of the Bible and as such able to discern right and wrong in such matters as these!
There is a historical interlude in this prophetic book, from chapters 36-39. 2 Kings 18-19 and 2 Chronicles 32 are parallel accounts, even filling in some details such as King Hezekiah’s capitulation to Sennacherib’s demand for tribute. The Assyrian king changes his mind and decides for invasion after receiving payment.
This chapter records the perspective and taunts of the Assyrian Rabshakeh (a royal official in their government whose name literally means “cupbearer” but whose role is obviously an important military position; Allen C. Myers, Eerdmans Bib. Dict., 870). He comes against the fortified cities of Judah after having taking off their brethren, Israel, into captivity in a devastating invasion (see 2 Kings 17). It is a frightening situation for Judah and Hezekiah, as they view this “great army” (2). There are several reasons for Judah to be intimidated and afraid.
First, they were greatly outnumbered. Their army numbered at least 185,000 (2 Ki. 19:35). These were vicious, victorious men who had overwhelmed every enemy they had faced.
Second, they were intimidating. The Rabshekah up to the wall around Jerusalem and begins speaking to the Jews there in their native tongue, Hebrew (11). He offers to make a wager with Judah to stake everything on a chariot race, knowing full well Judah was not close to being a competition (8). He contends that Judah couldn’t defeat even a single captain of his army (9).
Third, they were insulting. Not only did they insult Judah, but more catastrophically and foolishly, they insulted God. The Rabshakeh unknowingly compliments Hezekiah’s righteousness by pointing out the good king had removed the high places of worship which God disapproved of (meaning God was pleased with Hezekiah)(7). He equated Jehovah with the gods of the peoples they had already defeated (19-20). Speaking Hebrew rather than Aramaic was as insulting as it was intimidating.
The Judean officials who received the Rabshakeh’s taunts brought word to Hezekiah. The next chapters reveal his response and Isaiah’s involvement. Hezekiah is handed a five-alarm crisis. It was no doubt bigger than him and left him with precious little to do in response. Have you been there, with your back against the wall facing an earthly enemy much bigger than yourself? It is tempting to resort to responses that do not honor God, but we learn much from Hezekiah in what follows.
The Judgment Of God And The Salvation Of Man (34:1-35:10)
Neal Pollard
This brief section of Isaiah, two short chapters, is devoted to the judgment of the nations and the future salvation to be enjoyed those who are attuned to the glory and majesty of the Lord (35:2). God had determined to judge the nations for their sins (34:1-15), and He follows it up by saying that based on His character His people could trust that it would occur (34:16-17)!
God lays out His case for why He is angry with the nations. In essence, it is in recompense and vengeance for His people (34:8). His concern is for their preservation and salvation (35:1ff).
God demonstrates what His fury against the nations would look like. The dominant feature of chapter 34 is a graphic depiction of the slaughter that would come from His heavenly sword of retribution (notice the repeated reference to the sword and blood in the heart of chapter 34. He foretells the devastation these heathen, rebellious nations would experience (34:3,6,9-10) and the desolation that would follow as animals inhabit the places once possessed by them (34:11-15).
God punctuates His prophecy with the integrity of His character (34:16-17). Note especially that this is assured by the “book of the Lord” (16), the “mouth of the Lord” (16), and the Spirit of the Lord (16). These are interchangeable phrases, all highlighting that as God has promised it shall be done!
Chapter 35 constitutes a complete change in tone, shifting from the judgment of heathen nations like Edom (34:5,6,9) to the “ransom” (35:10) of His people. Deserts and the wilderness would be full of joy, gladness, singing, and blossoms (35:1-2) as they see God’s majesty and glory. Transforming strength would come to the weak, feeble, anxious, fearful, blind, deaf, lame, and mute (35:3-5). The land would be fruitful once more (35:6-7). The people would be devoted to worshipping only the true God (35:8-10). In the midst of this hopeful future, Isaiah makes intimations of a Messianic day of a highway of holiness (John 14:6; 1 Pet. 1:15-16)!
Isn’t it a blessing to know that judgment is averted by the salvation God has promised to those who hear and obey? What else should be our response other than worship!
The Last “Woe” And The Magnification Of The Almighty (33:1-24)
Neal Pollard
Chapter 33 is the last of five “woes” (“ah” in the ESV). It focuses on Assyria’s destruction, the fulfillment of which we read about in chapters 36-39 in Hezekiah’s righteous, faith-filled stand against Sennacherib. This chapter contrasts the incredible fall of the Assyrians with the absolute exaltation of the Lord.
The preamble of the chapter (1) is a warning to Assyria that their days are numbered. They have ravaged, a “destroyer,” a “traitor,” and a “betrayer,” but now they will be destroyed. After this statement, Isaiah reveals what his people will say to the God they remember to trust and lean upon for rescue.
The prayer of Judah (2-6). Notice the contents of the prayer. It is a cry of help–“be gracious” (2). It is a pledge of trust–“we wait for you” (2). It is an expression of praise–“The Lord is exalted” (5). It is a grateful acknowledgement of His greatness–“he will fill Zion with justice and righteousness, and he will be the stability of your times, abundance of salvation, wisdom, and knowledge; the fear of the Lord is Zion’s treasure” (5b-6). When their enemy was removed from before their eyes, they could see God in His full splendor without any obscurities.
The praiseworthiness of God (7-13). Before this hoped-for deliverance, Judah stared down the prospect of treachery and destruction from the hands of the Assyrian people they had petitioned nations like Egypt to protect them against. That was wrong and foolish. Gary Smith writes, “Four geographic locations are specified: Lebanon, the Sharon plains, Bashan, and the Carmel mountains. These are areas that were renown for their fertility and lush green trees and crops. Now these areas are withered and look more like a desert” (NAC, 356). Judah is languishing in fear and defeat. God says that, in such conditions, they will be better able to see Him in His true splendor–“Now I will arise,” says the Lord, “now I will lift myself up; now I will be exalted” (10). The contrast is stark! The Lord says, “Hear, you who are far off, what I have done; and you who are near, acknowledge my might” (13).
The perspectives of the wicked and righteous (14-22). What about the sinners in Zion? They’re afraid and tremble (14). What about the righteous? They dwell on the heights with ample bread and water (16). But more importantly, the godly do not have willful sin blinding their eyes to God’s greatness. Not only will they see God in His beauty, they will see the land in its sufficiency, the disappearance of the Assyrian threat, the restoration of the place of worship, and the delivering power of God (17-22).
The promise of the future (23-24). Despite the abiding threat at the time this is written (23a), things would change. Prosperity would return, sickness would recede, and redemption would be restored. Assyria was going down, and the people should see the goodness and mercy of God in the wake of it.
During the mask era, while I was playing on social media, I found this inspirational speech made by Navy Seal Admiral William H. McRaven during the 2014 University of Texas in Austin commencement.
Most of you are aware that the Navy Seals make up the tip of the spear for our military. Although I do not have the distinction of having trained with them, I have known a few and I can tell you they are some of the most tested, battle hardened, and confident men you will ever encounter.
Wouldn’t it be great to have similar confidence, spiritual fortitude, and faith like a seal has? I believe this is the faith described by Jesus in Matthew 17:20 and displayed by Peter as he steps from a boat of full of scared men out on to the waves of the lake in a storm expecting walk on water to his Lord.
I highly recommend you listen to the admiral’s speech. His 10 key points are very similar to a lot of Bible lessons.
1. Start off by making your bed. This may sound a little silly, but the premise is that if you complete something simple it can build a level of confidence. This confidence carries with you through the day as you attempt to overcome harder tasks. -This is a lot like little prayers before you start on a difficult task. Just like Nehemiah asking for direction, protection, and strength, I guarantee a short plea to God will be way easier to accomplish than anything else you do. And the knowledge that you have requested the assistance from God, the one entity that can make you overcome all obstacles is quite comforting. His will might not be for you to succeed every time, but by asking you have a better opportunity than not asking and it will bring you closer to the Lord.
2. Find someone to help you paddle – This is a lot like Hebrews 10:24-25: “Let us consider how to stir up one another to love and good works”.
3. Measure a person by the size of the heart, not the size of their flippers – This is a lot like Matthew 7:15-20 where Jesus says to measure a person by their fruits.
4. Get over being a sugar cookie and keep moving forward. When the admiral failed in BUD/S training, he ended up wet and covered with sand or, as he referred to, as a sugar cookie. -Basically, sometimes no matter how hard you try you still fail. And even though you fail we must be like Paul in Philippians 3:13-14 “forgetting what lies behind” and “press on toward the goal”.
5. Don’t be afraid of the circuses. Circuses are the extra work that the would-be seals must do when they fail a test to build strength. – And like in James 1:2-4 these extra trials produce steadfastness and make you complete.
6. Sometimes you have to slide down an obstacle headfirst – basically you must use your personal skills to do things more efficiently. In Matthew 25:14-32 the 5 and 2 talent men illustrate this point.
7. Don’t back down from the sharks – This story exemplifies overcoming fear like Deuteronomy 31:6: “Be strong and courageous… for it is the Lord your God who goes with you.” Or Isaiah 41:1-20, which says, “Fear not, I am the one who helps you”
8. You must be your very best in the darkest moment- This lesson is similar to what Paul provides to Timothy in 1 Timothy 6:11-16 “Fight the good fight of the faith”
9. Start singing when you’re up to your neck in mud- Singing can help lighten a mood and strengthen your resolve. I believe this is why Psalm 96 teaches us to sing to Lord, daily.
10. Don’t ever, ever ring the bell. – Never give up. Look at the stories of Job, the apostles, and Jesus. All went through great adversity and never stopped praising God.
Although most of us will never be a navy seal, we can take the admiral’s stories along with what the Bible has taught us to do our part in changing the world and make us better Christians.
In Galatians 2:20, the Apostle Paul states, “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me.” This concept speaks to the core of what it means to follow Jesus and to experience a true relationship with the Father.
Identity
To be “crucified with Christ” is identification with Jesus in His death on the cross. This concept is not merely theoretical; it speaks to the reality of what happens when we follow Christ. It involves a change where the old self—marked by sin and separation from God—is put to death. In this sense, it represents a fresh start, a new beginning in our life
Freedom
One of the most powerful implications of being crucified with Christ is the freedom it brings from the power of sin. As Christians, we believe that through Jesus’ sacrifice, we are no longer bound by our sinful nature. Instead, we are free to live in a way that reflects God’s love and righteousness. Romans 6:6 emphasizes this by stating, “We know that our old self was crucified with him so that the body ruled by sin might be done away with.” This freedom allows us to break free from guilt and shame, and serve God with everything in us!
Change
Being crucified with Christ also speaks to the transformation that occurs in our lives. When we follow Christ, we are not only forgiven but also made new. This transformation is an ongoing process, allowing us to reflect Christ’s character in our lives. The Spirit works within us, producing the fruits of the Spirit—love, joy, peace, etc. Crucify yourself with Christ, and what used to define you will be no more. You are a totally new person in Christ!
Perspective
Living out the truth of being crucified with Christ requires daily surrender. It means recognizing that life is no longer about our own desires but about living in accordance with God’s will. This surrender can be challenging, but it is essential for spiritual growth. It forces us to let go of our worries and fears, trusting that God is in control.
Ultimately, being crucified with Christ calls for a life of faith. It means trusting in Jesus for every aspect of life, knowing that He is present and active. Living by faith helps us to navigate life’s uncertainties with hope and confidence, rooted in the promises of God.
It is difficult to say whether or not the king in verse one is Messianic, especially since he is mentioned in tandem with princes who also rule. Yet, his coming is mentioned in connection with the Spirit being poured upon God’s people from on high (15). The princes may refer to those subordinated to this king, whether apostles or disciples. Of course, there is a contextual meaning as with previous Messianic passages (7:14; 9:6,7). The more immediate application, if this is dual-fulfillment, could apply either to Hezekiah or Josiah, since the general time line is close to the invasion of the Assyrians in 701 B.C. Contrasted with a more hopeful future is the disastrous leadership of the current rulers.
The hope of a better day is set against the spiritual troubles of the present. Whereas there is wind and drought (2,13), blindness and deafness (3), hastiness and deficiency (4), folly and dishonor (5), sin and error (6), and weak women (9-12), Isaiah says these will be done away by a better day. He also writes of the turning point that will happen with the coming of the Spirit (15-20). The blessings include fruitfulness (15), justice and righteousness (16), peace (17), security (18), and prosperity (19-20).
Is Isaiah referring to the spiritual blessings to come in the day of Christ? I believe so. Yet, I also think in the more immediate sense that Isaiah portrays the day that would come after the oppression of foreign invaders when the nation returns. They were about to endure some intensely frightening things as a means of turning their hearts back to God (9-14). What Isaiah holds forth would come after this. Ultimately, the spiritual blessings that would come with the appearance of the Messiah would bless “the people who walk in darkness [that] will see a great light; Those who live in a dark land, The light will shine on them” (9:2; Mat. 4:16)!
This week’s question is a new one for me: What is beauty? A follow-up question some of you may ask is, “What does that have to do with Christianity?” More than we might think! Beauty is a powerful evidence of intelligent design, an aspect of reality that inspires both fear and wonder.
God shows us what he’s like through what he created. As Paul puts it, “There are things about God that people can’t see — his eternal power and all that makes him God. But since the beginning of the world, those things have been easy for people to understand. They are made clear in what God has made, so people have no excuse for the evil they do” (Rom 1.20).
Inquisitive minds have marveled at the beauty/symmetry of nature for millennia. A pattern is obvious in so many seemingly-unrelated things! The “Golden Ratio” under various names has been important to our study of reality for thousands of years. It can be seen in the number of leaves on a stem, in the pattern of a nautilus shell, and even the proportions of our faces.1 Not all of us are remotely mathematically minded (at least I’m not), but I don’t need to understand the properties of Φ to appreciate its role in nature’s beauty! I have eyeballs and some level of consciousness, so it’s self-evident.
The question wasn’t, “Why is beauty important to a believer?” Some consider this topic irrelevant or unimportant or even repulsive, but beauty plays such a powerful role in showcasing God’s unlimited power and love!
So what is beauty? In nature, it is symmetry and something that inspires awe. Snowcapped mountains and roaring seas each have their own beauty (see I Cor 15.40-41 for other examples). Awe is fear with beauty, the goosebumps we might get when we see something truly incredible or terrifying.2 God made nature and people beautiful as an expression of himself! From almost the very beginning, humanity’s enemies hijacked beauty to interact with it in ways God never intended. There’s nothing new under the sun — beauty is just one of a few things God created for good that have potential for abuse.
In the abstract, beauty is (at least in part) whatever we might call “good” or “beneficial”. When someone helps another person we call that “beautiful”. When a person’s actions and disposition align with what is good, we call that “beautiful”. It is difficult to describe, but God has written a moral code in each person’s heart. Some listen to it, many do not. But we don’t have to delineate this code to know when something is beautiful! Anything done by that ethic is beautiful.
So God created humans in his own image. He created them to be like himself. He created them male and female. God blessed them and said, “Have many children. Fill the earth and take control of it. … God looked at everything he had made. And he saw that everything was very good” (Gen 1.27-28, 31).
1 Examples of the golden ratio you can find in nature. (n.d.) Sacramento State University. https://www.csus.edu/indiv/m/mirzaagham/math1/SQ5.pdf 2 See also Mcphetres, J. & Zickfield, J. (09.2022). The physiological study of emotional piloerection: A systematic review and guide for future research. International Journal of Psychophysiology, 179 (pp. 6-20). https://doi.org/10.1016/j.ijpsycho.2022.06.010
This fifth woe again centers around the foolish choice of trusting man instead of God. We sometimes sing, “Stand up, stand up for Jesus, stand in His strength alone; The arm of flesh will fail you, ye dare not trust your own” (cf. 3). The sentiment of Isaiah’s words in this relatively brief chapter supports such an admonition.
The call of the first three verses is to look to and call upon God rather than trust in the Egyptians for refuge and protection. Everything they desired from Egypt they already had in God. What Judah wanted from this nation it could not deliver, but those very things were ready resources available from One whose resources are inexhaustible. How foolish to misplace trust like that! There is no infallible human helper. Once again, Isaiah uses the imagery of God with an outstretched hand. When He does so, men feel His omnipotence. So, what does God want from Judah?
Faith in God’s rescue and protection (4-5). Isaiah urges this through two examples from the animal kingdom. God would be as fierce as a lion honed in on its prey, undeterred by any action by human shepherds to keep it from its goal. God would be as protective as birds which hover over its eggs or chicks, keeping away predators. God’s fierce love and care for Judah is illustrated with both power and tenderness!
Genuine return and repentance (6-7). Look at the elements of repentance called for here. First, there must be a turning to Him from defection or revolting. This describes an awareness that we have been disloyal and disobedient, but that we understand how wrong this is! It also involves a turning away from the sinful actions that grieved God in the first place. Here, it was casting away idols of silver and gold (7). What a useful illustration of what true repentance is, turning from wrong and turning to God.
Patience to wait for God’s judgment (8-9). That God is behind the coming punishment of Assyria is made clear by the close of this chapter. They will fall by God’s sword of judgment, whoever the men are who may be holding it. God is the fire and furnace that will consume Assyria when He says the time is right. God’s character is trustworthy, and He will do what is right when it is best.
These are timeless principles. We have a choice about who to trust for our help and strength. It is easy to rely on ourselves, our nation, or some earthly resource which we can see, but we are called to lean on the Everlasting Arms. It is essential to return to God from wherever we have wrongly gone to find refuge. It is enlightened to rest in God’s sure response to the wicked!
The writer of 2 Kings is constantly diverting his attention from Israel to Judah and vice versa. So, he introduces us to Azariah, also known as Uzziah, anointed king over Judah at age 16. We will read much more about him in 2 Kings 15, but he seems to be referenced here only to give us the chronology for when Jeroboam II is anointed king of Israel. It is in the 16th year of Uzziah’s reign that Jeroboam comes to the throne. This will be the next-to-last generation in the dynasty of Jehu, but his son, Zechariah (2 Ki. 14:29), will be murdered after six months. When he ascends to the throne, Israel only has about 70 years left before they are destroyed by the vicious Assyrians. God has been patient with Israel for almost 150 years, as king after king behaves just as Jeroboam will behave: “He did evil in the sight of the Lord; he did not depart from all the sins of Jeroboam the son of Nebat, which he made Israel sin” (2 Ki. 14:24).
He will reign 41 years over Israel, an evil king over a wicked and disobedient people. But, these are God’s people, Abraham’s descendants and once part of the United Kingdom. If we do the impossible and try to put ourselves in God’s place, can we imagine giving to and doing for a people who are continually unappreciative, rebellious, and unfaithful? How long could we go before we ran out of patience? How many times could we be betrayed and hated by the recipients of our generosity before we gave up on them? Or, having God’s power, how long before we destroyed them all? God will go over 200 years, restraining Himself as His people served other gods and gratified their flesh.
Isn’t it amazing how much grace and kindness God shows to this faithless people? The Jonah who God graciously sends to the Assyrians to preach repentance (Jonah 1:1) is also sent to Israel (2 Ki. 14:25). Despite Jonah’s flaws, his ministry seemed to be to extend God’s grace to an unrighteous people. Then, read what the author says about God and Israel next. “For the Lord saw the affliction of Israel, which was very bitter; for there was neither bond nor free, nor was there any helper for Israel. The Lord did not say that He would blot out the name of Israel from under heaven, but He saved them by the hand of Jeroboam the son of Joash” (2 Ki. 14:26-27). You want insight into the heart of God, as He deals with our sins? He cares when His people suffer. He views us with compassion, sympathy, and concern. He doesn’t want to reject us or let us go. God sent His prophet Hosea to this very people and speaks His mind on this subject: ” How can I give you up, O Ephraim? How can I surrender you, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart is turned over within Me, All My compassions are kindled. I will not execute My fierce anger; I will not destroy Ephraim again. For I am God and not man, the Holy One in your midst, And I will not come in wrath” (Hosea 11:8-9).
No one will be able to legitimately say at the Judgment, “God, you were harsh, hasty, and hateful!” No, even in the face of faithlessness, God shows His matchless grace! His patience can be exhausted and His justice will not allow impenitence to go unpunished (read Exodus 34:7). But let no one accuse God of reckless wrath! He is the God of unending love. May this lead us to repentance (Rom. 2:4) and faithfulness (Rev. 2:10)!
Isaiah moves from broad issues to specific incidences, starting in chapter 30. As he has already done and will do again, Isaiah moves between the prospect of punishment and reward. It is interesting how much of the middle portion of this great book looks at the demise of the Assyrian Empire, its fearful terrorizing of that part of the world, and Judah’s foolish impulse to seek earthly alliances when God is in control. When man is driven by sight rather than faith, he tends to let fear overwhelm him and move him to make both foolish and unrighteous choices.
THE EVILS OF THE EGYPTIAN ALLIANCE (1-17). Isaiah describes Judah’s reliance upon the strength of Egypt in several negative ways. It was their plan rather than God’s (1). It was tantamount to adding sin to sin (1). It was self-guided (1-2). It was a plan that would bring shame and humiliation, as it would fail (3-5). It was totally unprofitable (5). It signified rebellion (6-9). It caused them to ask for a soft, agreeable message rather than what was right (10-11). It made them despise truth and desire myths (12). It set them up for misery and destruction, to choose devastation over divine peace and strength (13-16). It would lead them to be driven by fear and make them cowards (17).
THE EXALTATION OF THE ETERNAL GOD (18-33). In the face of such faithlessness, Isaiah preaches the faithful God! How does God respond to the fearful and foolish decision of Judah to trust in men who cannot save. Here’s Isaiah’s transition statement: “Therefore the Lord waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the Lord is a God of justice; blessed are all those who wait for him” (18).
From that point to the end of the chapter, Isaiah writes of what God waits to do for Judah. He will dry their tears (19), He will give them grace (19), He will answer them (19), He will use the adversity He allows to refine them (20-21), He will teach them to reject idols (22), He will bless them with prosperity (23-26), He will avenge their enemies (27ff), and He will cause them to sing and rejoice in worship to Him as they go “go to the mountain of the Lord, to the Rock of Israel” (29).
What a contrast! The people have insisted on trusting in a people who cannot save. Meanwhile, the God of salvation proves faithful to a faithless people. Assyria was the threat that never materialized, a moment of grace meant to motivate repentance. Ultimately, another threat, Babylon, would strike home when Judah proved rebellious even in the face of deliverance. God allows us to learn from the sin and folly of our Old Testament counterparts. Even as we struggle, He remains strong. Why? To move us to submit to His will and follow His way.
Mark 8:27ff is the pivotal moment of Mark’s gospel. Before the conversation in this section of Scripture, Mark records 20 miracles performed by Jesus. There are only six miracles recorded in the last half of Mark, which follows this conversation. People have been marveling at Jesus and people have been trying to determine who He is. So Jesus’ question here, “Who do people say that I am?,” is not just important for the disciples walking with Jesus in Mark 8, but for those of us who read the book today. Notice a few answers we glean from Mark 8:27-9:1.
He is “Jesus” (27). The name means “Savior,” and is, in fact, the Greek form of the Hebrew name “Joshua” (“Jehovah saves”). Matthew connects the name and the person of this Jesus with the salvation He came to bring. An angel of the Lord explains to Joseph, “Do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins” (1:20-21). “Jesus” also expresses His humanity, as it is the name He goes by and even used with His hometown when He is called “Jesus of Nazareth” (1:24; 10:47). The fact that my Savior shares my humanity encourages me. I know He can empathize with me (Heb. 2:14; 4:15; 5:7).
He is “Christ” (29). While this designation of Jesus is found seven times in the gospel, He does not use it of Himself until after Peter confesses Him to be the Christ (9:41; 12:35; 13:21). It is this claim that enrages the High Priest (14:61) and draws the mockery of the crowd at His crucifixion (15:32). “Christ” means “anointed one” or “Messiah.” In the Old Testament, the anticipated deliverer is called “Anointed” (Ps. 2:2) and “Messiah” (Dan. 9:25-26). Kings (1 Sam. 24:7), priests (Lev. 4:3), and the patriarchs (Ps. 105:15) are said to be anointed. All of these have connection to Jesus. He came to become “King of kings” (1 Tim. 6:15; Rev. 17:14; 19:16). He is our great High Priest (Heb. 4:14). Those patriarchs are part of the Messianic lineage. No wonder Jesus (John 14:6) and His disciples (Acts 4:12) communicate that salvation from sin can only come through Him. Peter correctly discerned that Jesus is no mere prophet or harbinger. He is the expected deliverer. I must come to, live with, and share with others this conviction! That fact is the central difference in how I live my daily life!
He is “Son of Man” (31,38). Jesus connects this designation with more than one thing. First, He connects it to His upcoming suffering, death, and resurrection (31). Then, He connects it to His Lordship (8:34-9:1). Properly understood, “Son of Man” will “convey if possible a (messianic) sense of dignity, authority, and responsibility. Strictly to be avoided is any translation which would equate the title merely with ‘man,’ ‘a human being” (Bratcher-Nida, Handbook on Mark, 81). It is Mark’s most common designation for Jesus, found thirteen times in this book (2:10,28; 8:31,38; 9:9,12,31; 10:33,45; 13:26; 14:21,41,62). But by using this designation, which Jews would equate with authority and majesty (Dan. 7:13-14), Jesus is connecting dots in revealing the great mystery of God’s eternal plan. The majestic Messiah was about to suffer. It’s this aspect that Paul shares with us in the necessary development of our mindset, illustrated by God emptying Himself and lowering Himself for the purpose of sacrificing His life for us (Phil. 2:5-8). When I consider this designation for my Savior, I am reminded of the greatness of service and His worthiness to be completely followed and obeyed. But, His suffering does not indicate weakness, but rather power (9:1). The Lamb will one day be the Judge.
In his book The Essence Of Life: The Book Of Answers, Ralph B. Smith noted that children ask 125 questions per day (many parents can attest to this being a reasonable estimation). Adults ask only six questions per day, on average. Yet, there is one question we all must ask and properly answer. Who do we say that He is (29)? Is He my Savior? Is He my King and High Priest? Is He my Deliverer? Is He my Lord and Master? Is He my Authority? He must be my everything and my all! If not, I have missed who He is but I will also miss all He came to offer. I cannot do that!
There are three “woes” outlined in chapters 28 and 29. The last two are in this chapter. It is highlighted with the Hebrew interjection “hoy,” translated “woe,” “alas,” “O,” “ho,” or “ah.” Translators typically add an exclamation point to convey the intense lamentation of the word. The first of these woes looked at the leadership issues, but the last two focus on the rank and file of God’s people. Each of the “woes” contain multiple parts to them. Let’s notice them.
Woe to vain worshippers (1-14). Our first cue that this is about worship is the mention of “Ariel,” a nickname for Jerusalem explained in the first two verses. The southern kingdom insisted on putting their trust in man rather than God, but when they faced the horrors of an enemy siege (3-4) followed by their defeat “in an instant, suddenly” (5) they would stagger with utter astonishment (9). This appears to be another prophecy of God’s crushing of Assyria in one night (37:36)! Sin had blinded the prophets and the people to the truth of God’s power and their own responsibility to God (10-14). It’s in this context that Isaiah says something Jesus will quote and use to describe the religious pretenders of His day: “Because this people draw near with their mouth and honor me with their lips, while their hearts are far from me, and their fear of me is a commandment taught by men, therefore, behold, I will again do wonderful things with this people, with wonder upon wonder; and the wisdom of their wise men shall perish, and the discernment of their discerning men shall be hidden” (13-14; Mat. 15:8-9; Mark 7:6-7). Jesus quotes verse 13, but verse 14 is a reminder of God’s wonder and wisdom who rescues His people even as they cling to their blindness and deafness. Isn’t that what Jesus did at the cross (Rom. 5:6-8)?
Woe to rebellious plotters (15-24). Isaiah depicts a tendency of human nature, as men somehow think they can hide their plans and deeds from the omniscient God. The final woe begins, “Woe to those who deeply hide their plans from the Lord, And whose deeds are done in a dark place, And they say, “Who sees us?” or “Who knows us?” (15). This is foolish since God is the potter and we are the clay (16). Instead, God offers redemption to the rebellious. He brings fruitfulness to the barren (17), hearing to “the deaf” (18), sight to “the blind” (18), joy and exaltation to the meek and poor (19), confidence to the ashamed (22), and understanding to those who were astray (24). None of this is because of the merit and goodness of the people. The entire emphasis is on the steadfast love of a God who extends grace to those astray, wanting them to see His goodness and leave their sin for His salvation. God’s nature has not changed. His love has not abated. His grace has not expired. It is for us to embrace it and let it transform us (cf. Rom. 12:1-2).
Isaiah 28-35 is all about warning against trusting in enemies who will be defeated. Each chapter is an oracle of woe for God’s chosen people through chapter 33, followed by a look at God’s final judgment on the nations in chapters 34-35. Chapter 28 begins by focusing on the poor spiritual leadership in the northern kingdom, whose leaders had failed to doing their job. It ends by taking an even longer look at the failures of the leadership in the southern kingdom. No home, business, nation, or other institution can rise higher than its leadership. Individuals may counter their trend, but most will follow their example.
The Drunken Leaders Of Israel (1-6). Isaiah seems to be speaking more metaphorically than literally by using the word “drunkards.” Ephraim was the most prominent tribe in the north. Samaria was the capital city. The flower of their national beauty was fading (1,4). The lot of the people, on the whole, would be “trodden underfoot” (3) and “swallowed” like a first-ripe fig (4). The hope was reserved for the righteous remnant who still trusted in God. For them, God would be a “crown of glory and a diadem of beauty” (5) as well as justice and strength (6). For those who maintained their faith in the proper object, there would be preservation rather than punishment.
The Scoffing Leaders Of Judah (7-29). How can we tell that there is a shift in audience here? Notice a few textual clues. First, there is Isaiah’s subtle “these also” followed by the focus on Jerusalem (14), the capital of the southern kingdom of Judah. Second, Mt. Perazim is thought to be a mountainous area near the valley of Rephaim to the west of Jerusalem (21) and the Valley of Gibeon (21) is associated with the Valley of Aijalon northwest of Jerusalem. Second, the heavy emphasis on the Law and the teachers thereof would imply the function of the temple and the priests in the southern kingdom (9-10).
The fall of the prophets and priests (7-13). Isaiah depicts these spiritual leaders as drunkards who thereby teach babble (7-10). God is going to teach them through the foreign language of an invader (11-13). Since they would not hear God’s soothing voice and message (12), He would communicate to them “that they may go, and fall backward, and be broken, and snared, and taken” (13). The prophets were to be God’s faithful transmitters of truth, and the priests were to righteously atone for the sins of a penitent people. These leaders, instead, were found to be those who “reel in vision, they stumble in judgment” (7).
The faulty foundation of the leaders (14-22). They were looking to find shelter in the wrong place (15). Isaiah says it was a covenant with death and the grave, and they took refuge in lies and shelter in falsehood. It is generally agreed that this covenant and shelter was the treaty Judah made with Egypt to protect them from the Assyrian invaders (see ch. 31). But, this would prove to be a bed too short and a cover too narrow (20). They had no reason to seek for earthly allies when they had the protection of the Omnipotent! Since they made their foolish choice, they also had rejected the sure foundation. Isaiah writes, “therefore thus says the Lord God, ‘Behold, I am the one who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: ‘Whoever believes will not be in haste.’ And I will make justice the line, and righteousness the plumb line; and hail will sweep away the refuge of lies, and waters will overwhelm the shelter'” (16-17). Paul and Peter will show that the ultimate fulfillment of this prophecy is Christ (Rom. 9:33; 10:11; 1 Pet. 2:6). In context, their treaty with Egypt will prove worthless to protect them against the Assyrians (18-22).
The farming parable from God (23-29). These final words are actually words of comfort and hope. God would not sow the seeds of punishment forever. He would not thresh forever and exhaustively crush. Instead, “He is wonderful in counsel and excellent in wisdom” (29). For the sake of the righteous remnant, judgment would have mercy!
As the people faced dark times ahead, it was imperative for their leaders to be righteous. But regardless of their leaders, each person was responsible for following the lead of their perfect God. For the sake of the few who would faithfully respond, God would show His grace even in the midst of His justice. Why? He is the Holy One who rules the world!
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