Author: preacherpollard

preacher,Cumberland Trace church of Christ, Bowling Green, Kentucky

Isaiah: The Holy One Who Rules The World (IX)

Maher-Shalal-Hash-Baz (8:1-22)

Neal Pollard

Isaiah 8 “further develops the theme of chapter 7” (Smith, James. The Major Prophets, 47). It gives more insight into God’s point of view regarding Ahaz’s reliance upon Assyria rather than upon God and his devotion to false gods rather than the only true God. Smith has a clever development of the three sections of this chapter: (1) revelation for the present crisis (1-4), (2) revelation for the future crisis (5-10), and (3) revelation for any crisis (11-22)(47-48).

THE BIRTH OF THE CHILD (1-4). No doubt, “Maher-shalal-hash-baz” vies for the most unique name ever given to a baby. You can imagine the challenge in calling the son by name! His name, translated, could mean “hurry spoil, be swift plunder” (Smith, Gary. The NAC, 222). Isaiah was to write this name in large, legible letters for all to see (1). Two witnesses, Uriah and Zechariah, would attest to the fact that Isaiah wrote it and when he wrote it. These men were “hostile” witnesses, antagonistic to Isaiah and supporters of Ahaz (his priest and his father-in-law). Isaiah went it to presumably his wife, they conceived this child, and he was born. In a very short period of time (4), Syria and Israel would be decimated by the Assyrian invaders. Before the child could say “mom” or “dad,” this would happen. Judah would welcome this prophecy, and it was another reason to trust and obey God. 

THE WATERS OF ASSYRIA (5-10).  God speaks to Isaiah again, speaking of the invader, Assyria. Perhaps it helps explain why Isaiah’s son was given his unusual name. This message was judgment against not only Israel and Syria, but also against Judah. They allied themselves with this emerging superpower instead of relying on God. So now, this attacking nation would spread like a flood over their northern neighbors, but then would “sweep on into Judah” (8). Judah had a tiger by the tail, a force they could not control. Why would they think they could trust a wicked nation they bribed into attacking their enemies? God is neither surprised nor unprepared for future events or the futile efforts of mere men (9-10).

THE FORCE TO FEAR (11-15). This paragraph can be seen as a divine word of correction, counsel, and comfort. Isaiah is warned not to walk like the people of Judah (11). He is told how to view the current crisis and how to regard his God (12-13). Then, he is told that God can be and wants to be a sanctuary for His people, though He will be a stumbling block for those who do not serve Him wholeheartedly (14-15). This theme of trusting human alliances over God will be revisited time and again throughout Isaiah’s prophecy.

THE VOICE TO HEAR (16-22). Profound wisdom is found in this final section of chapter eight. Isaiah resolves to wait and hope in God (16-18). He is choosing Him over Assyria (or any other rival). He will be guided by God’s light so that he will not wander in the darkness of the proud, rebellious, and stubbornly sinful and foolish people (19-22). 

Interestingly, in the midst of a contemporary crisis, the Messianic prophet infuses a couple of glimpses into the time and work of Jesus. The author of Hebrews will quote verse 18 and apply it to Christ (Heb. 2:13). Jesus quotes (Luke 20:18) and Paul alludes to (Rom. 9:32-33) verse 14, and applies it to the work and person of the Messiah. While Isaiah’s brethren were faced with the crises of their times, there is an overarching work being accomplished by God. It would culminate in the redemptive work of Christ. His birth would be the hope of the world, not just the Jews. His kingdom would eclipse that of all others. His force is unrivaled and His voice is unequaled. God would tell us what He told Jesus’ inner circle of apostles on the Mount of Transfiguration: “This is My beloved Son, with whom I am well-pleased; listen to Him” (Mat. 17:5).

“Do You Fear Death?”

Gary Pollard

Davy Jones asked this question in the second Pirates of the Caribbean. “Do you fear(rrr) that dark ahbees?” It’s basically rhetorical, most people would say, “Duh.” Staying alive drives most of our behavior. We avoid certain activities if there’s even a modest possibility of death! Not everyone is negatively preoccupied with this unknown state, but many (perhaps most) are. Why do we fear death? And can we be certain that there’s life after death? We’ll look at those in order. 

  1. Why do we fear death? There are too many reasons to list here, so we’ll look at just the big ones. We fear death because it’s unknown. It’s been thousands of years since someone came back to life, and they didn’t share any details about it. We fear what we don’t understand. It’s not physically possible to study consciousness after death, so it’s the ultimate unknown! This is a religious blog, so we’ll approach this from that angle. John tells us that if we fear death two things are to blame: one, we’re instinctively afraid of God’s punishment because our lives aren’t where they need to be. Two, we haven’t matured in love. God’s perfect love overrides our fear of death (I Jn 4.17-18). If someone orders their life around their fear of death, they need to make changes. Adopt selfless love — “everyone who lives in love lives in God, and God lives in them” (4.16). John also says, “If God’s love is made perfect in us, we can be without fear on the day when God judges the world. We will have no fear because in this world we are like Jesus.” This tracks with what Jesus said in Lk 21.25-28, “They [all people on Earth] will be afraid and worried about what will happen to the world. … When these things happen, stand up tall1 and don’t be afraid.2 Know that it is almost time for God to free you.” Jesus’s sacrifice removed our fear of death (Hb 2.15). Death is just a “sting”, it’s the consequence of our sin. But it’s no longer an issue. It’s only for a microsecond (from our perspective), and the best thing that could happen to a believer (I Cor 15.51-52, 56-57). Jesus took away any legitimate fear of death because it no longer means we’re destined for punishment! 
  2. Can we know for sure that there is life after death? From a material perspective, no.  Not yet, anyways. Even Solomon struggled with this question (Ecc 3.21), “Who knows what happens to a person’s spirit? Who knows if a human’s spirit goes up to God while an animal’s just goes into the ground?” When every person who ever lived comes back to life at Jesus’s return, we’ll know for sure. What we were only confident in — even though we hadn’t yet observed it firsthand — will become incontrovertibly real. For now, our confidence comes from promises made in scripture, and from a universal, intuitive sense that something exists beyond this life (Is 25.8; Hos 13.14; I Cor 15.57; II Pt 3.13; Rv 21.4). 

  1.  This is imperative mood (command) in Gk. The idea is to stand up with confidence.  ↩︎
  2.  Also imperative mood, lit. “raise up your head”.   ↩︎

Isaiah: The Holy One Who Rules The World (VIII)

A Sign For Ahaz (7:1-25)

Neal Pollard

This chapter is in narrative form, chronicling the attack by the king of Syria and the king of Israel against the kingdom of Judah. Wicked Ahaz has succeeded his father, Uzziah (see 6:1), and these two northern neighbors allied together to come against him. We read about this in 2 Kings 15:37 and 2 Kings 16:5. Those passages do not reveal the tremendous fear which Isaiah says Ahaz felt (2), but instead shows his wicked reliance on Tiglath-Pileser, king of Assyria. He bribes him with the temple treasures, and the Assyrian despot invades Syria, exiles its people, and kills Rezin, king of Syria (2 Ki. 16:9). 

The focus of Isaiah is not in the resulting treaty with Assyria or the gross idolatry of Ahaz that followed, but on the Lord’s message of deliverance for Judah that would come with a unique and remarkable sign. Notice what Isaiah seven reveals.

Reassurance (3-9). Though the heart of Ahaz and his people “shook as the trees of the forest shake before the wind” (2), Isaiah promises him that he has nothing to fear (3). Isaiah says, “Be careful, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands…” (4). Not only would their plot against him fail, but Israel would be shattered from being a people within 65 years (9)! This is the first of several specific prophecies where Isaiah points to people and events by name or specific timelines. This foretelling of the future, as well as the message, should have been all the comfort and assurance God’s people needed. Incredibly, Ahaz, in the face of such a message, still stubbornly clung to idols and iniquity instead of turning to the Great I Am. Notice that Isaiah said that Ahaz would benefit if he believed, but that otherwise he would not last (9). He would not last!

Reinforcement (10-17).  The Lord delivers a second message to Ahaz, promising a sign to the unrighteous king (10). God told him no sign he asked would be too great (11), and the king hypocritically says that he would not tempt God by asking a sign (12; but he tempted God by gross idolatry and child sacrifice). Despite his unwillingness to ask, God gives him a sign anyway. While there is much we do not know in this promise to Ahaz, like who the woman is and which king is meant in the immediate context of Ahaz’s lineage, we do know Who is ultimately promised by this. Matthew quotes this, showing Jesus’ birth to the virgin named Mary, fulfills it (Mat. 1:23). Much of what describes this promised one to be born applies to Jesus (cf. 8:8; 9:1-7), living a nomadic lifestyle, enduring difficulties, and knowing good and evil (15-16). Yet, there must be one to whom this applies before Jesus since God through Isaiah places his birth in the timeline of the current oppression at the hands of Syria and Israel (17-19). The good news for Judah is that this one would be righteous, in contrast to wicked Ahaz. 

Reference (18-25).  Notice the repeated phrase, “in that day,” signaled with the phrase “such days” in verse 17. Isaiah repeats the phrase, “in that day,” four times (18,20,21,23). The promise of a better spiritual time lay ahead, which would benefit the righteous who did believe Isaiah’s message.

Isaiah is a literary marathon runner, laying out a message of hope and judgment in the uneven times in which he lived. He would live to see Ahaz’s grandson, Hezekiah, show a righteousness as distinguished as Ahaz’s iniquity. Through it all, God’s word would hold true and could not be thwarted. 

Knowledge=Sorrow?

Dale Pollard

The tsunami traveled at a speed of about two hundred miles per hour across the Pacific Ocean. That massive wave would kill sixty one people in Hawaii, one hundred and thirty eight in Japan, and thirty two in the Philippines. That wave was born from a Chilean earthquake that occurred on May 22, 1960 and may just be the largest earthquake to ever be recorded. 

The word “vexed” is an old Latin word meaning “to quake/rumble” and although Latin isn’t the language that the Old Testament was written in, the Old English word was used by some scholars when translating Ecclesiastes 1.18. 

“For in much wisdom is much vexation, and he who increases knowledge increases sorrow.”

At first glance, it may seem like Solomon is discouraging one from pursuing knowledge— but the message is a lot deeper.

The kind of knowledge the world has to offer isn’t going to bring you the kind of fulfillment that the wisdom God provides. The world’s understanding lacks the answers to major questions which are essential to our spiritual health like: Where did we come from? What’s the purpose of life? What happens when we die? Is this all there is? Earthly wisdom provides one with answers with holes and answers that are depressing— or no answers at all. 

However, God’s wisdom can bring much vexation as well. 

With God’s wisdom you come to understand that the majority of people on earth aren’t pursuing Him. You discover that most people live their lives in a way that grieve Him but that understanding will also bring you closer to Him. When the Lord is upset, troubled, angered, frustrated, or vexed, then his faithful servants are going to feel similar. 

With much of God’s wisdom, comes much vexation. With much of the world’s wisdom, there’s much vexation. The question we should ask, is why do we want our souls to be troubled? You can be fulfilled and troubled at the same time because with God, there’s always a light at the end of the tunnel. 

“Once Saved, Never Sure”?

#34- Confidence in My Salvation

How Do You Make An Ahab?

Neal Pollard

Perhaps two kings most epitomize how bad the northern kingdom (Israel) was. The first symbol of their spiritual rottenness was Jeroboam. His legacy lives at the end of each successive king’s biography. Their epitaph all point back to him: “For he walked in all the way of Jeroboam the son of Nebat and in his sins which he made Israel sin, provoking the Lord God of Israel with their idols” (26). His influence stained all the rest of them. The second symbol was Ahab, who we are introduced to in 1 Kings 16. His life is summed up starting in verse 30: “Ahab the son of Omri did evil in the sight of the Lord more than all who were before him.” The writer then goes on to elaborate with details before summarizing, saying, “Thus Ahab did more to provoke the Lord God of Israel than all the kings of Israel who were before him” (33). 

What makes for a man like this, able to stand out in an already wicked environment? 

HAVE A CULTURE OF VIOLENCE AND DIVISION. The entire nation divided in Rehoboam’s reign, and the root cause was sin (ch. 11). Now, for the second time, a dynasty is supplanted by murder and overthrow. This time, not only is Zimri killed, but there’s a division between two factions–Tibni and Omri. Omri prevails and Tibni dies. How old was Ahab as all this took place? The Bible does not say. But, the victories of his father were surely retold as he established himself on the throne.

LIVE IN A HOME WHERE SIN IS SERVED. Ahab’s father held the ignominious distinction of doing evil in God’s sight, one who “acted more wickedly than all who were before him” (25). He learned from the “best” at being the “worst.” No wonder Ahab went even further and lower. He was mighty. He built the city, Samaria, which became the capital of Israel. But God’s focus was on his disobedience and idolatry. That was the cradle where young Ahab was nurtured. 

MARRY FOOLISHLY. The writer makes a statement to the effect of, “And if that wasn’t enough…” He says, “It came about, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat, that he married Jezebel the daughter of Ethbaal king of the Sidonians…” (31). Even modern, secular people know the name “Jezebel,” synonymous with being wicked and ruinous. She was as toxic an influence as the equally infamous woman who was Samson’s foil: Delilah. Through her influence, Ahab descends more deeply into deviance and deplorability (cf. 21:25). 

Isn’t it remarkable how the more things change, the more they stay the same? What three factors do more to shape our direction and influence our eternity than our culture, upbringing, and marriage? All of these can be overcome, but usually they aren’t. Under Christ, the church and evangelism are the divine countermeasures. God’s Word is the guide that can lead us from such darkness into heavenly light. They can lead to a turnaround. We cannot choose the behavior of the culture or the home environment we are raised in. But we can change the future, if we know better and do better. Sadly, Ahab would succumb to all three influences, and others paid the price. 

An interesting postscript is found here. During Ahab’s reign, a man named Hiel rebuilt Jericho. When Joshua and the people conquered and destroyed the city, he man an oath cursing any man who attempted to rebuild it. He warned that anyone who did so would pay with the life of their oldest and youngest sons (Josh. 6:26). Hiel’s ignorance of Scripture cost him dearly (34). Maybe this is more than a historical aside and footnote. What does this story have in common with the larger downfall of Ahab, Omri, and their predecessors? Their moral and spiritual failure was due to ignoring God’s Word. As a prophet would soon say, “My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children” (Hos. 4:6). 

Isaiah: The Holy One Who Rules The World (VII)

The Call Of Isaiah (6:1-13)

Neal Pollard

There is an important shift in the book here at chapter six. It is a shift in message, focus, and national leadership. “The death of Uzziah (6:1) ends a period of relative strength and prosperity in Judah, when Assyria was weak. The wicked king Ahaz will now rule Judah (7:1), war and weakness will characterize this king’s reign, and Assyria will become the dominant international power on earth” (Smith, NAC, 183). Uzziah had reigned over Judah for 52 years, bringing relative stability and reigning with relative goodness. Ahaz will undo this.   This chapter also both concludes the previous four chapters and introduces the next five.

When I was a teenager, I heard the late Howard Swann preach in Hazelhurst, Georgia, on Isaiah six. Brother Swann preached from the King James Version of the Bible, and his unforgettable sermon, whose main points I have borrowed, was entitled, “The Woe, The Lo, And The Go.” It is an ingenious way to divide the contents of the chapter, and I will follow that here. 

In Isaiah’s call, we see the woe of sin (1-5). Isaiah is better able to appreciate an accurate picture of himself by first seeing the splendor of God. In this throne room scene, the prophet “saw the Lord sitting upon a throne, high and lifted up” (1). This heavenly vision takes place in the temple in Jerusalem (1), and the train of Jehovah’s robe fills it! Accentuating this splendor is the mention of the mysterious seraphim, making us think of the ark of the covenant in the most holy place. John Calvin and William Pringle say, “Some think that they are called seraphim because they burn with the love of God; others, because they are swift like fire; others, because they are bright. However that may be, this description holds out to us, as in sunbeams, the brightness of God’s infinite majesty, that we may learn by it to behold and adore his wonderful and overwhelming glory” (202). Whenever “seraphim” is found in singular form, it is translated serpent (and is akin to the “fiery serpents” in Numbers 21:6ff). This power and majesty is punctuated by the seraphim’s threefold declaration of God’s holiness and the shaking of the temple foundations! It all had to have been almost unbearably overwhelming for Isaiah!

Faced with this incredible picture, it causes Isaiah to see himself in contrast with God. What else could one say when faced by such a vision? He exclaims, “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (5). Because he truly sees God as He is, he truly sees himself as he is–lost, unclean, and unworthy. How we need to see God accurately, so we can see our sin problem accurately!

In Isaiah’s call, we see the “lo” of salvation (6-7). Isaiah sees the magnitude of his spiritual problem, as well as the spiritual problem of the whole nation (as outlined in the previous chapters). God reaches out and solves Isaiah’s sin problem without the prophet even asking. What a picture of grace and a foreshadowing of Christ’s sacrifice for us at Calvary. A seraph takes a coal from the altar and touched Isaiah’s unclean lips. Perhaps, like me, you have wondered why or how Isaiah saw the hot coal on his lips as a good thing. James Smith observes, “One of the seraphim touched Isaiah’s lips with a hot coal from the altar of incense. In this visional and symbolic gesture the young man received assurance that his sins had been purged” (OT Survey Series, 39). Just as he doesn’t actually see God with eyes of flesh, he doesn’t actually have the coal put on his literal lips. But the gesture is real. God must purify Isaiah from sin before He can use him in service, as it is for you and me today. We must be in Christ before we can viably serve Him. Isaiah says, “Behold” (“lo,” KJV) this has touched my lips. He recognized God’s salvation!

In Isaiah’s call, we see the “go” of the Great Commission (8-13). This is one of the more recognizable verses in Isaiah. We even sing it sometimes today. Isaiah hears the heavenly conversation, God asking who He should send and who should go with His business. Isaiah’s immediate, appreciative response is, “Here am I, send me” (8). 

Now Isaiah is given his daunting duty. God sends him to tell the people to see, hear, and understand. But He says that despite their eyes, ears, and heart, they will not favorably respond. Isaiah 6:9-10 will be quoted repeatedly in the New Testament (Mat. 13:14; Mark 4:11-12; Luke 8:10; John 12:40; Acts 28:26-27). This refers to the hardness of heart which often meets the gospel message. Despite that, it must be shared!

Naturally, Isaiah wants to know the duration of his mission. God points ahead to a time of captivity (11-13) after which a remnant would return. Isaiah would not see this mission to its very end, though he will obviously live a long life of service (1:1). God informs the prophet of how long the message of salvation and obedience was to be preached. His part was to do it as long as he was able.

Isn’t it remarkable how much Isaiah’s mission mirrors our own? Confronted with the greatness of God and the magnitude of our sin and weakness, we receive the atoning salvation of His grace through Christ when we respond to it by obedient faith (Eph. 2:8-9). Cleansed from sin (Acts 22:16), the grateful response is to declare, “Here am I, send me.” Jesus left us a mission to accomplish (Matt. 28:18-19). We may not live to see the end of this mission, depending on when our Lord comes again. We should expect that many (not all!) will hear the message, but will harden their hearts. But some will accept it and obey. Either way, we should mimic the mindset of Isaiah and say to God, “Here am I, send me!” 

Isaiah: The Holy One Who Rules The World (VI)

The Vineyard (5:1-30)

Neal Pollard

The tone of this chapter is decidedly darker than the few verses in chapter four. It begins with a parable of a vineyard, planted by God to produce grapes but which yielded wild grapes (2). He planted with hope and optimism, but was extremely disappointed. That vineyard was the nation of Judah and the nation of Israel (3,7). There was a problem, but it was not His care, expertise, or the soil. It was the fruit! With this analogy, God paints the picture of the rebellion and disobedience of the people. As Isaiah explains his parable, “For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry!” (7). God was going to remove His hedge of protection from this vineyard, leaving it prone to being devoured (5). He would not tend it and it would it be overrun (6). He would not water it and it would dry up (6). Thus, God pictures the fate of the northern and southern kingdom, who refused to bring forth fruits of righteousness. 

Isaiah then engages in what are often called “woe oracles” (8-23) followed by the idea that the Lord’s hand is outstretched, not in comfort but in judgment (24-30). Notice the reasons for these pronouncements of “woes”:

  • Greed and covetousness (8-10). Despite their voracious appetite for land, God was going to remove them from their houses and make their land worthless. 
  • Debauchery and banqueting (11-17). Coupled with this is a lack of knowledge (13), which elsewhere God says bring destruction (Hos. 4:6). Loving the party life while hating knowledge would bring want, humbling, and loss. By contrast, “the Lord of hosts is exalted in justice, and the Holy God shows himself holy in righteousness” (16).
  • Deceit and mocking God (18-19). They “draw sin…and sin” with falsehood, then taunt God by saying, “Let Him be quick and draw near.” Can you imagine taunting God to act if He dares? Sometimes, actions speak louder than words!
  • Inverted morality (20). Perhaps the most-quoted verse in Isaiah 5 is this one. Many religious people are very familiar with it: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!” It describes a people who reject knowledge and pursue the desires of the flesh and the mind. 
  • Human wisdom (21). If anyone doubted how smart these folks were, all they had to do was ask them. They vested such confidence in their own wisdom and shrewdness, but God says, “Woe!” How timeless!
  • Injustice (22-23). Woven into several of these “woes” is drinking wine and strong drink. These seem to symbolize their reliance on something other than the sober and valuable commodity of Divine guidance. Perhaps the thought is that their heavy drinking contributed to their oppressing of the innocent and exoneration of the guilty, but the bottom line is that they perverted what was just.

After these six woes (8-23), Isaiah shares this leaden, twofold “therefore.” Reviewing the unrighteous conduct of the people, God speaks of what He will do in response. First, His anger will be kindled in response to their rejection of God and despising of His Word (24). Second, He will bring about retribution for such sin (25-30). He will work through an enemy of the people that will show no mercy, weariness, or hesitation in attacking and overcoming them.

It is unsettling to read God’s mind about how He feels about and deals with a nation who so thoroughly rejects Him. Keep in mind, these are the descendants of Abraham, God’s chosen people–the Jews. At this time, they are His covenant people. Yet, they turned away from Him, and here is how God responds. 

Isaiah: Trusting The Holy One Who Rules The World (V)

The Branch (4:2-6)

Neal Pollard

(Isaiah 4:1 is the conclusion to the judgment against the proud women, who would suffer terribly when God brought judgment on the nation. This constitutes a very poorly placed chapter break. This material belongs with chapter three)

Isaiah shifts gears dramatically from a picture of punishment to a picture of hope. When he views the present, he sees injustice and disobedience from men. When he looks ahead, he sees judgment followed by joy. To signal this joy beyond judgment, he says “in that day” (2). He will use that phrase 41 times in the book. It is not always in reference to the Messianic future (see 4:1), but most often is. Isaiah 4:2-6 is called a “salvation oracle.” Harold Shank gives an excellent explanation, writing, “The prophet writes to people filled with despair who are about ready to give it all up.  They don’t think they can  go on.  Bible scholars call this a salvation oracle.  It is a recurring form in the Old Testament where the writer offers assurance that God is on our side” (https://haroldshank.com/tag/salvation-oracle/).

What is the branch? Some argue that either often or always refers to a time of fruitfulness and prosperity for the nation, as here the branch is parallel to “the fruit of the land” (2). However, this seems to me to be not a “what” but a “Who.” The word translated branch here is found in Jeremiah and Zechariah, both in similar contexts, and refer to the Messiah (Jer. 23:5; 33:15; Zech. 3:8; 6:12). This Branch is described by Isaiah with a different Hebrew word, where it is more explicitly and obviously a Messianic discussion (11:1,10; 53:2). Here, Isaiah seems to be referring to the time when Messiah comes and ushers in a better hope and promise.

What will happen “in that day”? It will be a beautiful and glorious day (2). The remnant would be called “holy” and would be characterized by “life” (3). The people would be washed and cleansed from their filth and bloodstains (4). There would be divine protection and guidance (5). There would be reward and comfort (6). It seems reasonable that Isaiah is depicting the elements of the Messianic Age when His followers would be made holy (1 Pet. 2:9), have eternal life (Ti. 3:7), be cleansed from sin (1 Cor. 6:11; Eph. 5:26), have perfect guidance (2 Tim. 3:16-17), and live with the promise of eternal reward (2 Tim. 4:8). 

That Branch is the perfect leader, a stark contrast to the men and women who stood as the elite in their current society who were corrupt, ungodly leaders (2:6-4:1). Isaiah 4:2-6 is a bridge over their unpleasant present to the hopeful future first described in Isaiah 2:1-5. The grace of the patient God, who would not allow willful sin to go unpunished, is greater than sin. God offers it to undeserving people. In fact, this would not just be for their remnant (2-3), but for “all nations” (2:2). That includes you and me! 

Isaiah: Trusting The Holy One Who Rules The World (IV)

When Men Are Poor Leaders And Women Are Proud (3:1-26)

Neal Pollard

The state of affairs outlined by Isaiah concerning Jerusalem and Judah is pretty grim and the people are seemingly ignorant of it. The Lord promises judgment because of it (1). He says that their words and deeds are against Him, defying His glorious presence (8). He says, “They have brought evil on themselves” (9). What was wrong?

The Men (1-15)

The male leaders misused their power and authority. It was a comprehensive problem, from “the mighty man and the soldier, the judge and the prophet, the diviner and the elder, the captain of fifty and the man of rank, the counselor and the skillful magician and the expert in charms” (2-3). This was every facet of national life, including the military, political, religious, and business leaders. Wherever one turned, he was met with corrupt leadership. It was marked by oppression and disrespect (5), irresponsibility (6-7), immorality (8), and pride (9). 

But God was not ignoring it. The message through Isaiah is that it will be well with the righteous (10), but the wicked would reap what they sowed (11). The sobering prospect is that the Lord was sitting in judgment against this, and He would act (12-15). That means they would get the leadership they earned, irresponsible and unqualified individuals (12). God would hold them accountable. 

The Women (16-26)

The men had not cornered the market on pride. These women appear to be among the upper class of Judah. Some have suggested that these are the wives of the men condemned in the facets of leadership mentioned in the first half of the chapter. These women appear to be wealthy and influential, but they misused their position. They relied on their looks and their powers of seduction (16). They measured their worth and importance with their outward adornment, which Isaiah describes in detail (18-24). They would be replaced with scabs and nakedness (17), stench (24), baldness (24), and the indications of bondage–ropes, sackcloths, and branding (24). God would strip them of all the things they prided themselves in and would adorn them with humiliation. Sin is expensive!

Isaiah paints a picture of the fruit of sin, death, defeat, and desolation (25-26). While they presently lived each day with ease and pleasure, it did not draw them nearer to God. Their things became a substitute for their Lord, and they served themselves and their things in place of Him. That would not last. Notice throughout the chapter how many times Isaiah speaks of how the Lord will take action–“The Lord God of hosts is taking away” (1), “The Lord has taken His place to contend…to judge” (13), “The Lord will enter into judgment” (14), “The Lord God of hosts declares” (15), “The Lord said” (16), “The Lord will strike” (17), “The Lord will lay bare” (17), and “The Lord will take away” (18). 

It is wonderful to think of God being active and involved in our lives, showing grace and mercy even as we stumble and struggle to do right despite our weaknesses and shortcomings. He does not punish and penalize when we humbly confess our faults and strive to walk in His path. Yet, as Isaiah points out, those who live as if He doesn’t exist and they do not need Him not only grow comfortable in their sins but they will face the consequences of them. God will be active and involved in their lives, too, but they will not enjoy it. 

Demonic Faith

Carl Pollard

Demonic Faith 

James 2:18-19 reads, “But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. You believe that God is one; you do well. Even the demons believe—and shudder!” 

Until you have works, you cannot show that you have faith. Any verbal attempt is futile if your life doesn’t reflect your belief in God. The only real way to show your faith is to do something. If you never told someone that you were a Christian, could they tell by your actions? The question isn’t, how many works do I need to do to have eternal life, it is, how much disobedience can I have in my life and still call Jesus my master?

We aren’t working toward our reward and getting paid back like it’s a job; this faith motivates us to obey our master. James says, “show me a faith without works.” You can’t. In verse 19, he says, “you believe that God is one, that is good.” That is the Jewish Shema, and it is a great step in the right direction but it won’t save you if that’s all you have. Even demons believe. Satan ain’t an atheist! He believes in God more than most people do! It’s great that you believe in God, but so do many others who are filled with evil. 

If all you need is belief, why isn’t Satan saved? Why are the demons condemned? They believe in God! But their actions are contrary to their belief. Demons have faith! But it is an imperfect faith because it is not coupled with obedience. Demons believe and “TREMBLE!”

This is a step above dead faith. A demonic faith is comprised of intellect and emotion. Belief, and fear. But can this kind of faith save? No! Noah could have believed God and even been afraid of the coming punishment, but if he never built the ark would he have been saved? 

Saving faith demands a change in your life; it demands action. Dead faith is no works. Demonic faith is belief and emotion, but still no obedience, and God expects our faith to change our very being. He wants our lives to reflect the trust we have in Him. That can only be seen through action. 

Isaiah: Trusting The Holy One Who Rules The World (III)

Hope Or Horror? Haughtiness Or Humility? (2:1-22)

Neal Pollard

After adjudicating His case against Judah, the Lord looks ahead after the nation’s wickedness is punished. The chapter can be divided into three sections. The first section looks to future promises, the section looks at the present, humbling condition of Judah, and the third looks at the future humbling of men and the glorifying of God.

FUTURE PROMISES (1-4). This appears to be the first of the many Messianic prophecies of Isaiah, focusing on a future Kingdom into which all nations could flow. Whether these verses are viewed as a conclusion to the material in chapter one or as a preamble for the rest of this chapter, Isaiah expands his field of view beyond just Judah and Jerusalem. The fact that Micah gives this same prophecy almost verbatim (4:1-4) reveals that the nation lived in hope of its fulfillment, even if they restricted their view of it to themselves and not the rest of the world. These words also provide a contrast about a future time when the people would properly revere and obey the Lord whose will they were currently rejecting. The people had been living in sinful pride, but their descendants would prostrate themselves before their Savior some day. The kingdom itself is described as exalted (“the highest of the mountains”), universal (“all nations”), just (“He shall judge between the nations”), and peaceful (“…neither shall they learn war anymore”).

PRESENT HUMBLING (5-11). Isaiah turns back to the present by exhorting his brethren to “walk in the light of the Lord” (5). That the theme is humbling the proud is seen in the repeated mention of the proud being humbled, especially in verses 9-11. They exhibited their pride in their rebellious idolatry and worldliness (6), their trust in their wealth (7), and their corrupted idol worship (8). The humbling would be enacted by the terrible, majestic display of God’s power directed against His proud people (9-11). None could stand against His judgment. 

ULTIMATE JUDGMENT (12-22). The theme of humbling pride continues, but now Isaiah looks ahead to “a day” of judgment. This is not the final judgment, but an apparent allusion to Babylonian Captivity. It will be a thorough judgment, as demonstrated with the exhaustive nature of the pronouncement–“against all that is lifted up” (12), “against all the cedars of Lebanon…all the oaks of Bashan… against all…against every…,” etc. (13-17). At that time, idolatry will be eradicated (18), the people will be humbled (19-22), and God will be recognized as the supreme sovereign that He is (17). Man, by comparison, is nothing (22). 

In the background, Uzziah represents the prideful self-reliance and disrespect of God that is pictured throughout this chapter. While Uzziah would ultimately be humbled and humble himself, his pride got himself and his people in trouble. Isaiah uses his contemporary circumstances to show what always happens when man trusts in himself and his accomplishments at the expense of submission to the Sovereign God. Judgment always follows our deeds, good or evil. We can see the ultimate fulfillment of this when all nations some day stand before the Messiah at the second coming (Mat. 25:31-46). 

Truly, “No one ever wants to be among the proud on that day of accountability. Instead, people naturally want to be among those from all over the world who will enjoy the privilege of living in the paradise of God’s kingdom. It will be a great day of peace, reconciliation, and inspiration (2:2–4). The recompense that each person will receive will be based on decisions made long before that final day arrives. Thus, all listeners who hear Isaiah’s words must choose whom they will serve and glorify. Will it be God—or man” (Smith, NAC,142-143). 

Absolutely Subjective

Gary Pollard

Carl sourced several of the most commonly asked questions and gave me 70 of them to write about. So I’ll try to tackle a question or three every week for a while (or until something more interesting grabs my attention). This week’s question is, “Are all morals absolute? Where does morality come from?”

Morality concerns itself with the difference between right and wrong. Some things are always wrong: murder, sexual sin, theft, neglecting people in need, etc.

But are all morals absolute? 

Some things are wrong, but forgivable. Jesus used David as an example of this. Leviticus 24.9 said that a special kind of bread was for “Aaron’s descendants only.” In I Samuel, David (left with no other options) ate that bread. This was a sin. Jesus used this incident to prove God’s desire for “mercy over sacrifice” (cf. Mt 12.5-7). Rahab flat out lied about keeping Israelite spies in her home, but was praised as an example of faith because of her actions (Hb 11.31). Then, of course, there’s I John 5.16-17: There’s a type of sin that doesn’t lead to death, and a type that does.

The Bible also teaches — unambiguously — that some things are wrong for some people, and not wrong for others (Rom 14.23; I Cor 8.7-8). The message of those texts is: 1. “Keep your beliefs about these things a secret between you and God, because it’s a blessing to be able to do what you think is right without feeling guilty” (Rom 14.22). 2. “Never do anything that would cause a weaker Christian to mess up” (Rom 14.13, I Cor 8.9, cf. Mt 18.7). 

Where does humanity’s sense of right and wrong come from? 

Some things are self-evident to most people. Most people understand that killing someone for no good reason is morally wrong. Most people understand that taking something that belongs to someone else is wrong. Not everyone is this regulated, though — I Timothy 1.9 says that the law was made for people inclined to harm others. 

On the flip side, “sin gets its power from law” (I Cor 15.56, Rom 3.20, 5.20, 7.7-8), so we should be careful not to emphasize the regulation side of Christianity with people who are generally inclined to do the right thing. 

But some things are not second nature. Not everyone understands that chasing happiness (which is often conflated with euphoria, pleasure, and dopamine) at the expense of someone else’s character or feelings is wrong. Fornication and adultery fall into this category. There are many (often understandable) reasons someone might fall for these, but none of them are ultimately justifiable. Not everyone understands that ordering their lives around anything other than God, or giving immense adoration and respect to a human over God, is wrong (this is idolatry). Our understanding of what is morally right in these (and other related) areas comes from God. 

God’s standard of what’s right has always existed to benefit humanity, prevent abuse of the vulnerable, to give us the most fulfilling life here, and to make us eligible for rescue when Jesus returns. Morality is an extension of God’s existence. It is the first and last line of defense against darkness. This Earth is still around, so bad people and bad things still exist. God gave us a standard of right and wrong that we can’t always live up to, and that’s where grace comes in. But some things are always very wrong and can’t be practiced by anyone who wants to live forever. 

Isaiah: Trusting The Holy One Who Rules The World (II)

God Takes His Children To Court (1:1-31)

Neal Pollard

There have been famous cases of children suing their parents, like Gary Coleman of Different Strokes fame due to misappropriation of his earnings. Parents have sued their children, as rapper Eminem’s mom did for damages after he referenced her substance abuse in songs. Money is often a motive, but sometimes such court cases revolve around retribution for abuse or perceived neglect.

The book of Isaiah begins with the perfect Father, Jehovah, bringing a case against His spiritual children. As such, He leads out, “Sons I have reared and brought up,  But they have revolted against Me” (2). He labels them, “Offspring of evildoers, Sons who act corruptly” (4). He calls heaven and earth as witnesses (2). Certainly, there are other ways the nation of Judah is described here, but that the Lord is making the case against them for their sin and apostasy. What are the charges?

Rebellious Conduct (2-9). Daily life for Judah was characterized by iniquity and corruption (4), which God equates to despising and rejecting Him. He depicts their immorality as leprosy-like spiritual illness. Is there a more graphic depiction than, “The whole head is sick And the whole heart is faint. From the sole of the foot even to the head There is nothing sound in it, Only bruises, welts and raw wounds, Not pressed out or bandaged, Nor softened with oil” (5-6)? He diagnoses them as a rebirth of Sodom and Gomorrah (9-10), whom He destroyed for their many and gross immoralities. These are the people of God, given His written Word and handed stalwart leaders. They had every advantage and were profusely blessed. Despite this, they rejected Him to serve their own passions and pleasures. They’ve collected so many sins that they are burdened with the weight of them (cf. Heb. 12:1). The people have no case, so they have no choice but to plead guilty to this first charge. 

Unacceptable Worship (10-20). Their first crime led to this charge. Because of their daily, rebellious living, God rejected their worship. The problem was not that they withheld sacrifice from Him. They “multiplied” them (11). They gave them in abundance. They brought the right gifts. They came at the right times (13-14). But, when they prayed, He hid and ignored them (15). Why? Their hands were covered with blood (15). They were guilty of evil deeds (16). They were trying to substitute one day of worship for six days of wickedness. They lived like the world, then came to worship and pretended to be righteous before an omniscient and omnipresent God. 

General Apostasy (21-31).  Apostasy “is the turning away from God in rebellion or apathy” (Jones, Lexham Theological. Wdbk.). Notice its description. Once a faithful city, they are now a harlot (21). Once full of righteousness and justice, they are now murderers (21). Isaiah describes what made this so: bribery (23), materialism (23), and oppression of the helpless (23). Because of this, they made their Father their adversary! He pledges to use His divine resources against them (24-25). 

There is something Judah needed to know about these proceedings. Even though God had abundant evidence against them and they had no case, He wanted to find them “not guilty.” He does not want them to continue in this condition and pleads for them to change (5). He had already shown mercy (9). He pleads with them to turn away from their sins. Notice how He phrases it: “wash” (16), “remove” (16), “learn, seek, reprove, defend, plead” (17), “reason” (18), “consent and obey” (19). When has a plaintiff been so merciful and forgiving as God is with His people here?

But, make no mistake about it, as they are living at the time when Isaiah writes, they are His adversaries and foes (24). He was sentencing them (25). Yet, on the other side of that, He pledges to restore and redeem them (26-27). The impenitent will be crushed (28), but with the intent to make them ashamed and resolved to change (29-31). This judgment theme will recur throughout Isaiah’s prophecy, directed not only at His chosen but also their enemies. Notice also the parallel between chapter one and chapter 66, where these many themes are mirrored again in the closing words of this book. That shows that these themes are important to the overall message of the book. The bottom line is that we cannot go to court against God on the basis of our deeds. We will eternally lose under such conditions. We must throw ourselves on the mercy of the heavenly court, ready to confess and change. 

Controversial Prophecy Alert

Dale Pollard

Daniel 8 

Daniel prophesied of the Persian and Greek eras of Israelite history. The angel interpreted that for us, so there’s no mystery there. That mean man of the Diadochi, Antiochus Epiphanes, is described with his persecution lasting 2300 days. It was concluded by the Rededication of the Temple by Judas Maccabee, and that day became the Jewish Festival of Lights (John 10:22).

Daniel 11-12 

The number of days in this query are set in a prophetic history that covers the entire second temple era of Judaism. 

It relates the Persian kings to the conquest of Alexander the Great, to the break-up of that empire into the Diadochi, to the rise of Antiochus Epiphanes and the Maccabees, to the Roman conquest of the East, to Herod the Great, and to the final Destruction of Judea by the Roman generals and the Zealots. 

Some of the final verses in this vast prophecy are referred to by Jesus in the address on Mount Olive (Dan. 12:1,11; Matt.24:15,21). 

The interpretation of these number of days must fit into this first century time period (the end of the Second Temple Era).

Abomination of Desolation

According to the synoptic section in Luke, the Abomination of Desolation (that which makes desolate) was the Roman Legions (Luke 21:20). The number of days that those armies marched up and down the land of Judea was 1290! Recall that Jesus warned His disciples to flee Judea, not just Jerusalem. 

This devastation was widespread with villages being torched in Galilee, Perea, Samaria, and Judea proper, with supply lines cut off from Jerusalem. When the soldiers finally besieged Jerusalem their fate was sealed— literally! All of this time period (with dates) is recorded by an eyewitness Jewish general by the name Flavius Josephus who had been captured.

The 1335th Day 

The city of Jerusalem had its three defensive walls breached. The inhabitants were slaughtered. The Temple was burned and torn down just like Jesus said. Everything was trampled down except for a Herodian palace in the Upper City where the last Jews barricaded themselves and refused to surrender. It’s estimated that they had plenty of water and food supplies to last for an unknown period of time. The walls were so thick the Roman General, Titus, decided to wait it out.

But amazingly, the remaining Zealots opened the gates on the 1335th day of this war! 

Note the remarks of Josephus’s history concerning Titus’s surprise:

“Now when Titus came into this (upper city), he admired not only some other places of strength in it, but particularly those strong towers which the tyrants in their bad conduct had relinquished; for when he saw their altitude, and the largeness of their several stones, and the exactness of their joints, and also how great was their breadth, and how extensive their length, he expressed himself…’We have certainly had God for our assistant in this war, and it was no other than God who ejected the Jews out of these fortifications; for what could the hands of man or any machine do towards overthrowing these towers?’” (Wars, VI,9:1)

If the tyrants had stayed in the fortress, the Roman Legions would have stayed around the territory and continued to massacre the Jewish people. The soldiers had seen the despicable display of gross inhumanity the Zealots committed on each other and innocent people, and they had no mercy for them. But as Jesus said, with the mysterious surrender— the killing would stop:

“And except those days be shortened, there would no flesh be saved, but for the elect’s sake those days shall be shortened.” 

(Matthew 24:21-22)

Conclusion 

These days, 1290 and 1335, are seen fulfilled by recorded history. There is no need for guessing or speculation. They fit the time period required by the chapters 11-12 which end with the topic of the Ending of the Jewish Era. It is this same topic that Jesus dealt with in the first half of the Olive lesson, which Jesus said was to occur within that generation (30-70 A.D). 

No, these days do not refer to any Great Tribulation at the End of the World. These prophesied days were fulfilled to the day— in the first century! They’re important because they mark the end of the Old Testament economy, and the rise of the fantastic Kingdom of God. 

(Hebrews 8:13, Luke 13:35, 16:16; the years 30-70 A.D. were transitioning times) 

Isaiah: Trusting The Holy One Who Rules The World (I)

The Introduction And Setting (1:1)

Neal Pollard

Few Bible books are as diverse and as grand as the prophecy of Isaiah, whose autobiographical data is found in the first verse of his lofty volume. All we know is that he is the son of Amoz, and we know nothing else of his personal life. We are given his audience and the span of his work in that first verse, too. His focus is on the southern kingdom of Judah and its capital, Jerusalem. He prophesies during the reign of four kings, Uzziah, Jotham, Ahaz, and Hezekiah. The span of the reigns of these four generations of the direct descendants of David is 113 years, so Isaiah must have lived and prophesied for many decades–even if he began at the end of Uzziah’s reign and ended at the beginning of Hezekiah’s. 

Uzziah was a king whose reign could be characterized as righteous, despite a costly act of pride that caused God to strike him with leprosy (2 Chron. 26:16ff) and he did not remove the high places where people offered sacrifices rather than at Jerusalem (2 Ki. 15:4). Jotham also was characterized as a righteous king (2 Ki. 15:34) except that the high places weren’t removed (2 Ki. 15:35). Take note of the fact that the “people continued acting corruptly” (2 Chron. 27:2), something Isaiah will roundly condemn. 

Ahaz was inordinately wicked, a fact that Isaiah will bring to bear in Isaiah 7:1ff. The chronicler will itemize his wickedness in graphic terms in 2 Chronicles 27. He is described as being so bad that he was like a king of Israel, none of whom were righteous (27:2). He sacrificed and burned incense in the high places, worshipped idols, and murdered his sons in offering burnt offerings to those gods (27:3-4). God judges him and his army pays the price as Aram and Israel kill 120,000 soldiers and take 200,000 of his citizens captive (27:5ff). Ahaz turned to Assyria rather than the Lord (27:16ff). He was as thoroughly rotten as almost any king who ever occupied a throne among the Jewish people. When he died, he wasn’t even buried in the tomb of the kings (27:27).

Hezekiah follows Ahaz, and his reign occupies more inspired space than any other king during the Divided Kingdom period (2 Ki. 18-20; 2 Chron. 29-32). In the only narrative section of the book of Isaiah, it involves this righteous king (ch. 36-39). His reign was so righteous that he actually removed the high places in addition to undoing the wicked actions of his father, Ahaz (2 Ki. 18:2ff). The inspired writer of 2 Kings summarizes, “He trusted in the Lord, the God of Israel; so that after him there was none like him among all the kings of Judah, nor among those who were before him. For he clung to the Lord; he did not depart from following Him, but kept His commandments, which the Lord had commanded Moses. And the Lord was with him; wherever he went he prospered” (2 Ki. 18:5-7a).

God commissions Isaiah to speak to the southern kingdom at a very roller coaster period of their existence. It is at the beginning of their final decline as the nation of Judah draws nearer to earning Babylonian Captivity for their national sins. While three of these four kings can be called “righteous,” the daily lives of the people are filled with the kind of sins Isaiah will point out in chapter one. As one has put it, “What was of utmost importance to Isaiah was to proclaim and then record what God was communicating to his people, not to express his own opinions or explain his own joys or struggles with God’s messages of judgment or hope” (Smith, NAC, 34). Thus, Isaiah will focus on other nations as well as Judah and even Israel. He will speak not only of their present sins, but their future afflictions and their future hope. On that latter note, Isaiah will paint several glorious pictures of the coming Messiah, some of the most memorable and familiar passages in the entire book. He will be revealed as descendant of David (11:1), virgin-born Immanuel (7:14), of unique character (7:15-16; 9:6-9; 49:6; 52:13), rejected by His own (ch. 53), and resurrected Lord (53:10). 

God’s exalted nature will be the consistent thread throughout this epic book of prophecy. Let us explore together the various themes and messages of Isaiah and from it glean application and instruction for our daily living. 

Another Reason To Love The Church

(from my favorite writer):

#33- Because the Church Loved Me

Are You In The Plains Of Ono?

Neal Pollard

Valleys are often associated with dismal times, heartaches, and loss. We think mostly of the “valley of the shadow of death.” That name rings with finality. Valleys often represent low times and sorrow.
Nehemiah 6 relates the story of the valley Ono. The enemies of Israel– Sanballet, Tobiah, and Geshem– can represent the beguiling devil. Nehemiah and the Israelites can represent the Christian and his duties. Let us notice some things represented by the plains of Ono.
The Valley Of Entrapment (Nehemiah 6:1-2). The three enemies were bullies. They tried hard to trick Nehemiah into the valley where they could mischievously undo him. Today, Satan tempts us to gather at the lake instead of gathering with the saints in worship where we can drink together of the water of life. Or, he tempts us to stay at home rather than visit the sick and wayward. Do not be trapped! Solomon said, “there shall no evil happen to the just; but the wicked shall be filled with mischief” (Proverbs 12:21).
The Valley Of Scorn (Nehemiah 6:3). The enemies of God did not think the work of Nehemiah was very important (verse 4). Today, God’s enemy tells us that “church work” is not a valuable
use of time. Thanks be unto God for ministers, Bible school teachers, missionaries, faithful Christians, and spiritual leaders who refuse to fall into this valley of scorn. God resists the scorners, but gives grace to the humble (Proverbs 3:34).
The Valley Of Deceit (Nehemiah 6:7-12). If Nehemiah would have gone into this valley, he would have lost his courage and godly influence. “Be not deceived; God is not mocked: for
whatsoever a man sows, that shall he also reap” (Galatians 6:7). Do not let any one deceive you into a valley of worldliness and poor choices.
Prayer, Bible study, and general faithfulness will keep us out of these valleys. Through encouragement and active love, we can help pull others from these valleys and prevent others from plunging into them. By striving to remain on the spiritual peak of fidelity to God, we, like Nehemiah, will overcome the wiles of the wicked (cf. Nehemiah 6:16)!

The Fight Going On Inside

Clint Raymer

An old Cherokee grandfather is teaching his grandson about life: “A fight is going on inside me,” he said to the boy. ”It is a terrible fight and it is between two wolves. One is Evil. He is anger, envy, jealousy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, and ego. The other is good. He is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith. The same fight is going on inside you – and inside every other person, too.” The grandson thought about it for a minute and then asked his grandfather: “Which wolf wins?” The grandfather simply replied, “The one you feed.” 

This proverb reminds me of something Paul said in Romans 7:19-25. First I would like to share vs 19-23. “For the good that I will to do, I do not do; but the evil I will not to do, that I practice. Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me. I find then a law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” Good and Evil is a battle that can be fought and seen externally in this world. However this fight is one that is both without and within. Inside each of us is a fight, a struggle, between that of the flesh and Spirit. A battle between that which is baser, and that which is better. To become more adept in both wisdom and skill when it comes to mastering this struggle requires time, effort, and self-control. There is a quote I like which says, “Self-Discipline begins with the mastery of your thoughts. If you don’t control what you think, you cannot control what you do.” 

The power and discipline of our thoughts, our mind, is paramount in controlling our actions. Henry Ford has a quote which goes, “Whether you think you can, or think you can’t, you’re right.” We must also face a hard truth in this fight to master the flesh versus the Spirit. As Paul himself said, at times we will fail. The things that we will not to do will become the things we have done, and we will fall short of the glory of God. It always seems that in these moments of failure or mistake that we are our own harshest critic. We tend to bring about our own discouragement by focusing on our shortcomings and failures again and again like a broken record until it seems hopeless to try. Yet this is not the way. 

When the walls come crashing in, nothing you do works or is good enough, and this struggle against the flesh seems hopeless. I am reminded of a simple message we all know. “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” (John 3:16). While everyone is equally guilty of having succumbed to sin, fallen prey to sin, we are also equally united by one single fact. Love. God’s love, Christ’s love which was freely given so that though we were chained by sin, condemned by sin, we might be set free for a brighter future. I am often reminded of Christs words in John 15:13 “Greater love hath no man than this, that he lay down his life for his friends.” These were not just Jesus’s words, they were His actions. He freely and willingly gave His life for our sakes because He knew that in our struggle between flesh and Spirit. Sometimes we would give in to the flesh. So we would not have to suffer eternal separation from God, Christ paid the debt for those and all transgressions. All we need do to benefit from this is to submit, repent, dust ourselves off, and try again. Paul confirms this in Romans 7:24-25, “O wretched man that I am! Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin.” From this message I can draw but one conclusion. We are truly completely known and completely loved by God. 

I want to share one final thought with you, a line from one of Shakespeare’s plays, Henry the V. This line is part of what is known as the St. Crispins Day speech. It goes “We few, We happy few, We band of brothers.” This is what we are. A band of brothers and sisters in Christ, united by Christ’s love and empowered by His sacrifice to daily fight the battle of flesh versus Spirit. Firm in the knowledge that though sometimes the battle may be lost, ultimately the war is won.  

Ezra: Israel’s Restoration Movement (IX)

Remedying Roadblocks To Restoration (9:1-10:44)

Neal Pollard

One of the challenges of restoring God’s will and expectations is that it is ongoing. That fact should not discourage us, but it is inevitable. Another way of putting that is that we will always have things to be working on and improve. That’s true in our personal lives, isn’t it? We would not expect our collective work and challenges to be different. Ezra and the people have begun well, but then a problem is brought to their attention. This had to do with marriage and the family. The princes of the land reported to Ezra that “the people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands…For they have taken some of their daughters as wives for themselves and for their sons, so that the holy race has intermingled with the peoples of the lands; indeed, the hands of the princes and the rulers have been foremost in this unfaithfulness” (9:1-2). The rest of the book of Ezra is devoted to sorting out this problem, so great that it threatens to undermine and undo the great progress and success already achieved. What do Ezra and the people do to overcome this deadly roadblock?

  • They demonstrated appropriate emotion (9:3-4). Ezra tore his clothes and even his beard. He sat down appalled. The people trembled at the words of God on the matter.
  • They prayed at length and with great humility and honesty (9:5-15). Read the many superlative terms Ezra uses: “ashamed and embarrassed” (6), “our iniquities have risen above our heads and our guilt has grown even to the heavens” (6), “great guilt” (7,13), “iniquities” (7), “we have forsaken your commandments” (10-11), and “evil deeds” (13). At the same time he praised and thanked God for His great patience and mercy, by sparing them and giving them time and space to repent (see 8-15). He acknowledged God’s grace (8), lovingkindness (9), and righteousness (15). 
  • They channeled their emotion and guilt into repentance and change (ch. 10). They had courage and acted (10:4). They put away the wives it was unlawful for them to have, setting up an orderly, compassionate system to deal with the offenders as they corrected their situation. They saw repentance as their duty to do in order to be right with God again (10:12). They went from weeping bitterly (10:1) to making things right. Ezra devotes the last 27 verses to the names of the penitent, forever etched in God’s inspiration as men willing to make the hard choice of surrendering unlawful earthly relationships to maintain their relationship with God.

So why does God devote so much space in Scripture to this one incident? Certainly, it helps us know how He sees a relationship that is not in accordance with His revealed will. It also helps us see how He wants us to handle the willful, habitual sin in our lives. There is no restoring His will and ways without faithful, heartfelt obedience. But when we do, He records our name is His book and memorializes it forever (cf. Rev. 20:12; Luke 10:20; Phil. 4:3). Whatever my sin problem is, may I respond as they did in Ezra’s day. If a church is persistently neglecting or violating God’s will, may we take it as seriously as they did in this Old Testament Restoration Movement! The result will be resounding success!