Isaiah: Trusting The Holy One Who Rules The Earth (XXIII)

Judah’s Song (26:1-21)

Neal Pollard

In this section, Isaiah shows his balance moving from a sermon on judgment (ch. 24) to praise for God’s work and character (ch. 25) to a hymn of trust in this chapter. Again, Isaiah looks to the future, referencing “in that day” (1). This song seems to be especially for the Jews, as it would be sung in Judah. It would be when the time of distress from the hands of their enemies was past, when God brings it to an end. Yet, take a few moments to look more closely at the content of this song. Though it was originally for the use of another people in another time, its sentiments are suitable for saints today who seek to serve our Savior!

Sing with confidence of God’s righteousness (3-7). What this entire song is predicated upon is the perfect character of Jehovah. The righteous nation that keeps faith (2) enters the gates to worship, made right by the perfect God who is the object of their adoration. We can be confident of the peace He gives when we trust in Him (3). The Lord God is an everlasting rock (4). He lifts the poor and needy righteous ones and tramples down the proud (5-7).  We can be assured that God is at work in our lives as we strive to walk in His paths.

Sing with conviction of God’s rescue (8-10). Isaiah had begun his motif of walking back in verse six with the “steps of the needy” trampling the proud city (6) and the path of the righteous being level (7). God’s people can walk in faith, trusting that God would deliver them from their enemies. The song would include trust that God would reward their waiting (8), desiring (8), yearning (9), and seeking (9) His judgments.  The wicked never learns, even when he receives favor. Instead, he “deals corruptly and does not see the majesty of the Lord” (10). 

Sing with concentration on God’s rewards (11-15). Notice the petitions that characterize this part of the song. Seven times in the song, we have the passionate phrase, “O Lord.” The vast majority are in these verses. Yet, they are not typical requests. They are almost more like declarations. The song pleads for God to show His zeal for His people (11), His fire on His adversaries (11), His peace (12), His sovereignty (13), His blessings and His glory (15). It makes me think of the lyrics, “I will sing the wondrous story of the Christ who died for me.” Isaiah is not focusing on the Messiah here, but on the goodness of the God who provided Him. God longs to bless His faithful. 

Sing with crying about God’s reprimands (16-19). Isaiah compares Judah to a pregnant woman in the throes of birth pains (17). However, they gave birth to emptiness and futility (18). But, the prophet maintains that they sought Him in distress and whispered a prayer in the face of divine discipline (16). They felt the righteous judgment of God against them (17), but they endured it in trust. How could they do this? Verse 19 returns to the lyrics at the very beginning of the song. They had hope because of who God is! Resurrection, joy, and blessings are the prospects of a people who receive God’s correction and repent! Therefore, Isaiah says, hunker down and hide until the heavenly storm passes by (20). God will judge “the earth” (the unrighteous)(21).

God created within us an impulse to put our thoughts and feelings to song. In fact, He moves Isaiah to write these lyrical lines for His people to repeat as they look to the future. How we need to focus more intensely on the songs we sing in worship to Him (1 Cor. 14:15)! Let them be right and meaningful words, and let us sing with the fervor and faith called for in Isaiah 26! Such songs will remind us of our constant need of God, His constant provision, and the constant battle we fight with sin. It will keep our hearts on heaven as we strive to successfully navigate this world. 

Handling Our Sins As Christians

Neal Pollard

The Bible makes it very clear that every one sins (Rom. 3:10, 23). The Apostle John was a very righteous man. When all the other apostles ran away as Jesus was arrested and put through so much agony, John went with Jesus all the way to the cross (Jn. 19:25-27). He was called “the disciple whom He loved” (Jn. 13:23). But, this great apostle said, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us”  (1 Jn. 1:8). The apostle Paul confessed to the fact that he struggled with sin, despite the fact that we recognize him as a faithful, fruitful Christian (Rom. 7:14-25).

 The question is, “Do I need to be baptized every time I sin?” The Bible makes it very clear that a person must be baptized in order to be saved. From the first time Jesus was preached to people, they asked what they should do. They were told to repent and be baptized for the forgiveness of their sins (Acts 2:38). The last New Testament scripture to deal with the sub- ject of baptism says, “Baptism saves you” (1 Pet. 3:21). There is no doubt but that God requires a person to be baptized in order to be saved.

However, once one is baptized into Christ (Gal. 3:27), he or she does not cease from sinning. That would be nice, but it is impossible (cf. Rom. 3:23).  We still struggle with temptation, weakness, and desires of the flesh. Yet, nowhere do we read in the New Testament of a command, example, or implied statement concerning being baptized to cover each sin one commits as a Christian. That is significant. We follow the New Testament as the pattern for our conduct, worship, and teaching on all matters.

So, what does a person do as a Christian when he or she sins? Let us return our focus to 1 John one. There, John writes, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us” (6-10). First, notice that one can claim to have fellowship with God but will disprove that claim by walking in sin. One cannot walk in darkness and have their sins covered.

Second, notice that fellowship with God is maintained by walking faithfully in Christ. The blood that forgives our sins in baptism continues to cleanse us as our walk is righteous. However, “walking in the Light” is not the same as sinless perfection. What John says in the next three verses proves this.  We are actually sinful to claim sinless perfection (8,10).

Third, notice what one does to maintain fellowship with God while coping with and trying to overcome sin. In verse 9, John speaks of an honest awareness of the presence of sin in our lives that leads us to confess our sins. Some deny, defend, or excuse their sins, but that makes one like those John warns about in verses 8 and 10. Instead, a humble, penitent heart that is quick to see and acknowledge the presence of sin in his or her life is one who will enjoy cleansing from a God faithful and just to forgive such sinners. How does a Christian handle personal sin? Do not make it a matter of lifestyle (7), but when sin does occur be ready to confess it (9).

 One other element implied by John and explicitly stated by Peter is the idea of repentance. In Acts 8, a man named Simon committed sin. Peter rebuked him for the sin, saying, “Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you” (22). Repentance and prayer are necessary acts for a Christian who sins. Paul praises the Corinthians for following the same pattern to handle their sins as Christians (see 2 Cor. 7:10-11).

It would be wonderful if we did not sin as Christians, but such is just not possible. Thus, when we do sin, we need to have an awareness of it, a heart that is sorry about it, and a determination to overcome it, repenting of it, confessing it, and praying about it.

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

“I Will Exalt You; I Will Praise Your Name” (25:1-12)

Neal Pollard

While it is tempting to pull this chapter from context and examine it solely for the beautiful way it calls us to worship and revere God, it comes in response to the prophetic judgment against the world in chapter 24. Because of God’s matchless power and justice, how else could the righteous respond but it praise and adoration? This is the God we serve! Notice what Isaiah focuses on as he speaks of the Lord. 

Isaiah praises God’s plans (1-3). He writes of God’s “plans formed of old, faithful and sure” (1). It is sobering that those plans focused on the overthrow and punishment of His enemies (2). It brought the glorifying and fear of the mightiest of earth (3). Isaiah leads his people to worship God for the certainty of His purpose!

Isaiah praises God’s protection (4-5). Throughout Scripture, God reserves special care and attention for the “have nots.” Isaiah singles out the poor and needy (4). He provides shelter, shade, a wall, and silencing against evil oppressors. The prophet describes how easily God deflects the aggression of the wicked, protecting the most helpless. 

Isaiah praises God’s provision (6-9). Throughout this book, Isaiah presents the imagery of a mountain as a symbol of victory, triumph, but also abundance. God prepares a lavish feast for His people “on this mountain” (6). He provides insight and understanding “on this mountain” (7). He provides comfort and rescue for His people–swallowing up death and wiping away all tears (8) and salvation (9). Isaiah foresaw a day when the righteous would see and experience God’s full provision!

Isaiah praises God’s power (10-12). Notice how Isaiah pictures this. His hand will rest “on this mountain” (10). Thereafter, Isaiah pictures how God’s hand is against the arrogance of wicked men: trampled like straw in a dunghill (10), like the stroke of a skillful swimmer (11), and like a battering ram turning fortification walls into dust (12). These are things Isaiah’s readers would have seen and understood. 

As we get ready to worship each Lord’s Day, we have the same reasons to praise God. In view of the coming Day of Judgment, we can praise God for His eternal purpose (Eph. 3:9-11), His unfailing protection (Mat. 28:20), His profuse provision (Eph. 1:3), and His matchless power (Mat. 6:13). 

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

Judgment Is Surely Coming (24:1-23)

Neal Pollard

My parents played “church music” on Sunday mornings, vinyl records of Christian College choruses or quartets like The Ambassadors singing both songs we would hear at church but also some small congregations like we attended were not capable of pulling off. One of the latter was entitled, “Standing Outside.” As I recall, the lyrics included: “Judgment is surely coming, coming for you and me; We shall be judged that morning, for all eternity. Some will go into heaven, others will be denied. Will you be in that number…standing outside?”

The word judgment is not found in Isaiah 24, but the subject is definitely under consideration. He does mention “that day” (21). The Lord is said to be acting (1) in such a way that brings consequences upon unfaithfulness. People are left both to experience (9-20) and anticipate (2-8; 21-23) that judgment. This chapter contains no hope or comfort, describing a judgment for the transgressors who are unconcerned with God’s will and unprepared for God’s response. 

This Judgment Is Comprehensive

Who is the subject of divine retribution? Isaiah identifies “the earth” (18 times in the chapter), “the world” (4), and “the nations” (13), leaving us to conclude that Isaiah foresees a universal reckoning. Isaiah speaks of the extremes of humanity under the sentence of judgment, such as people and priest, slave and master, maid and mistress, buyer, seller, lender, borrower, creditor, and debtor (2). That is everyone! 

This Judgment Is Cursing

The nature of judgment involves divine wrath meted out on the unrighteous. Therefore, it is described with words like “plundered” (3), “defiled” (5), “transgressed” (5), “violated” (5), “broken” (5), “curse” (6), “scorched” (6), “desolation” (12), and “battered into ruins” (12). The earth is described in its utter brokenness (19-20) and the people gathered like prisoners (22) as both are confounded, ashamed, and punished (22-23). While there is a glimmer of hope contained even in this chapter, for the rank and file of creation it is a day of reckoning.

The Judgment Is Crushing

The response to the power of God in judgment is depicted with words like “mourns and withers” (4), “languishes” (4), “sigh” (7; “to vocally indicate pain, discomfort, or displeasure,” Lexham Heb. Lex.), “suffer” (6), “outcry” (11), and similar words describing the response to God’s judgment. As God brings His power to bear against those who have made themselves His enemies, no wonder people can only respond in devastating waves of despair. Here is but one description of it: “For thus it shall be in the midst of the earth among the nations, as when an olive tree is beaten, as at the gleaning when the grape harvest is done” (13). Note throughout the chapter the impact of God’s judgment on those who stand among the accursed.

The Judgment Is Certain

Isaiah drives this point home as He focuses on God in this chapter. Given His nature, already noted in the foregoing chapters, He will make good whatever He promises. So, Isaiah says “the Lord will” (1), “the Lord has spoken” (3), and “the Lord will punish” (21). Each of the six occurrences of “Lord” here in Isaiah 24 indicate the undeterred purpose of the Creator, “the name of the Lord, the God of Israel” (15), “the Righteous One” (16) and “the Lord of hosts” (23). So, even though God is great and worthy of praise, Isaiah could not join in such songs because he knew his brethren and those around him were impenitent (16). 

The Judgment Is Cause For Celebration

Though it will only be such for a few, as the olives and grapes that are left after harvesting, God’s coming in judgment would elicit the praise, joyful song, shouts and giving of glory from some on the earth (13-16). Isaiah seems to anticipation a general day of reckoning that is all-inclusive, a fitting picture of the Bible’s description of the great and final day of God. Thus it will consummate in His ultimate, eternal reign (23). “People will rejoice to see the majesty and glory of God in action as he righteously deals with sinners. God will finally get the praise that he deserves as people exalt his name and recognize his divine power” (Smith, Gary, NAC, 426-427). Whether Matthew 25:31-46, 1 Corinthians 15:52-58, Revelation 20:11-15 or related passages, we get a similar picture of the Second Coming of Christ and the universal judgment of the world. Isaiah and his readers needed to be reminded of just who “the holy one who rules the world” is! So do we!

A Painful Reminder

Carl Pollard

Pride is the downfall of our faith. So many spiritual battles could be won if we learned to swallow our pride and let humility take its place. The following is a list I compiled of what pride can lead to if left alone in our lives. Pride leads to…

  • Self-Sufficiency

    Pride often leads us to rely on our own strength and understanding rather than seeking guidance from God. This self-sufficiency can create a barrier to faith, as it undermines belief in the need for support from our Father. Pride leads to…

    • Arrogance

      When pride takes over, it can lead to arrogance, causing us to dismiss the teachings and wisdom of others, including spiritual leaders. This can create a disconnect from church and those we are called to follow. Pride can lead to…

      • Spiritual Blindness

        Pride can blind us to our own flaws and shortcomings. This lack of self-awareness can hinder personal growth and the ability to seek forgiveness, which are essential components of faith. Pride can keep us from handling…

        • Conflict with Humility

          God’s Word emphasizes the importance of humility. Pride stands in direct opposition to this virtue, making it difficult for us to embody the values that our God desires. Pride can lead to…

          • Isolation 

            Pride can lead to isolation from others, as it fosters a sense of superiority. This isolation can prevent us from engaging in worship and support, which is vital for reinforcing faith. Pride will cause…

            • Resistance to Change

              Pride can make us resistant to the transformative aspects of faith, such as repentance and growth. This stagnation can lead to a crisis of faith, where we feel disconnected from our belief in God.

              In essence, pride can create barriers that prevent us from fully engaging our faith, leading to a weakened spiritual relationship with God and those in His family. 

              The Bible clearly says: 

              • Proverbs 16:18, “Pride goes before destruction, and a haughty spirit before a fall.” 
              • James 4:6, “But he gives more grace. Therefore it says, ‘God opposes the proud but gives grace to the humble.'”
              • 1 Peter 5:5, “Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble.'” 
              • Proverbs 11:2, “When pride comes, then comes disgrace, but with the humble is wisdom.” 
              • Matthew 23:12, “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” 
              • Galatians 6:3, “For if anyone thinks he is something, when he is nothing, he deceives himself.” 

              It is not a stretch to assume that you may be struggling to submit in the areas of life that God has asked of you. Let go of your pride, and faith will take its place.

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

              The Oracle Concerning Tyre (23:1-18)

              Neal Pollard

              Before Isaiah shifts his attention to general judgments against the “earth” (24:1) and proclamations of praise and faith (ch. 25-26) and prophecy about his people’s future (ch. 27), he ends with one more specific locale under divine judgment. Having looked north (to several nations), east (Edom), and south (Philistia and Egypt), Isaiah looks west to Tyre. Perhaps their most famous king was Hiram, who was an ally of David and Solomon and who supplied the cedars of Lebanon to build David’s palace and the original temple. Multiple historians, ancient and modern, speak of the vast wealth enjoyed by Tyre up through the days of Isaiah. Consider this:

              “Tyre, in concert with Sidon, successfully grew an extensive maritime enterprise that revolved around cedar wood and purple dye (see Ezra 2–7). Soon, however, Tyre’s maritime prowess and prosperity would surpass that of its neighbor. This sentiment is reflected in the discovery of coins that call Tyre ‘the mother of the Sidonians.’

              As a display of the great wealth acquired from Tyre’s sea dominance, Josephus provides evidence indicating that Hiram erected extravagant temples in place of the more modest ancient ones. Hiram established a reputation for temple-building following the construction of temples dedicated to Baal Melqart (“king of the city,” the patron deity of Tyre and the Tyrian name for Heracles) and Asherah” (Ferry, Lexham Bible Dictionary., np).”

              It’s easy to see how Judah might be tempted to trust in such a wealthy neighbor when pressed by fears and challenges. Isaiah reveals the destiny of Tyre, who as we can see, turned to idols over Jehovah. We follow James Smith’s three divisions in this chapter.

              LAMENTATION (1-7)

              This is signified with words like “wail” (1,6), “be still” (2), “be ashamed” (4), and “anguish” (5). This mourning would be the result of a total and traumatic loss of wealth and prosperity. Isaiah speaks of the loss in terms of individuals and businesses (1), of revenue and business partners (3), and even children and descendants (4). From a once mighty and respected position, Tyre’s fall would be dramatically thorough (7). 

              EXPLANATION (8-14)

              As with previous oracles, God’s reason for judgment was the pride of Tyre. They bestowed crowns, had princely merchants and renowned traders (8). In divine judgment, God would “defile the pompous pride of all glory, to dishonor all the honored of the earth” (9). God would act in justice against them (11-14) as God upended their strongholds and the things they boasted in.

              RESTORATION (15-18)

              While Tyre would still struggle with worldliness–“she will return to her wages and will prostitute herself with all the kingdoms of the world on the face of the earth” (17)–she would sow some fruits of righteousness in interaction with God’s people (18). Smith suggests that this was in supplying materials for the second temple following Babylonian Captivity (The Major Prophets, 73). First, however, Tyre would have to endure what Judah would endure: seventy years of captivity at the hands of Babylon (15,17). 

              Through these oracles, a dominant them arises. Pride led to forgetting God, yet led to the judgment of God. Judah was foolish to trust in men rather than their Maker. The lesson was to avoid earthly alliances in submission to God. They could learn that lesson the easy way (believe and obey Isaiah’s prophetic message) or the hard way (through death and captivity). History reveals that Judah would have to learn the hard way. But, these things are written for our learning (Rom. 15:4). The application for us is to do what Judah refused to do. 

              Rules

              Gary Pollard

              This week’s question is, “Should we always follow the rules, even if doing so causes someone harm?” 

              What kind of rules? We often hear something like, “We are a nation of laws.” Yes we are — best estimates put the number of our laws and regulations in the hundreds of thousands. Some have even claimed that the average American unknowingly commits a small number of felonies every day. Not all laws/rules are created equal. Some are important (ie. to prevent serious abuse and exploitation of the vulnerable), most are totally arbitrary. 

              The Pharisees did the same thing with God’s law. By the time Judaism was in full swing, there were around 613 laws. But rabbis were dissatisfied with how vague some of the commands were, so rather than leaving those to a person’s conscience or common sense, they eventually produced the Mishnah and Gemara. These were commentaries on The Law that “clarified” how those 613 commands were to be followed. Those opinions were enforced as law, which infuriated Jesus on several occasions. The rabbis had made faithful Judaism functionally impossible. 

              So the short answer is, “What’s the rule your conscience is wrestling with?” If following the rule in question would cause you to violate love for God or love for your neighbor, that’s a legitimate reason to not follow the rule. 

              We do have to remember that Romans 13 and I Peter 2.13ff and Titus 3.1-2 tell us to obey the laws and rules our governments put on us. The governments those early Christians had to obey were just as corrupt as our own today. If there was any confusion, Peter clarified with “Obey everyone who has authority over you in this world” (I Pt 2.13). He does use παση, which means “all” or “every”. 

              I don’t like reading stuff like that. We’re supposed to be a country built on English common law tradition, with protections against government abuse explicitly listed in the Bill of Rights and in precedents from hundreds of legal cases. But this current world is not my home, and I’m more afraid of God than I am distrustful of the powers that be. The Bible doesn’t say, “Snitch on friends and family when they violate the law.” But it does say that we have to obey all governing authorities from the top down. 

              So do we always have to follow the rules, even if doing so causes harm to others? Yes and no — remember that loving God and loving your fellow man are the most important laws. Be willing to sacrifice self rather than cause undeserved harm to others. But any law/rule that doesn’t conflict with those two must always be followed, regardless of the consequences.  

              Did People Really Live Hundreds Of Years?

              Dale Pollard

              (Genesis 5)

              Genesis records those who lived for hundreds of years and it’s nearly unbelievable for some people and for others— it is. Look at some examples from Genesis chapter five:

              V.17

              “Thus all the days of Mahalalel were 895 years, and he died.”

              V.20

              “Thus all the days of Jared were 962 years, and he died” 

              V.27

              “Thus all the days of Methuselah were 969 years, and he died.”

              Some of the best historians of the first Century believed what the Bible says about how long people lived. 

              Here’s what Josephus has to say in regard to the ancients: 

              “God afforded them a longer time of life on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries, which would not have afforded the time of foretelling [the periods of the stars] unless they had lived six hundred years; for the great year is completed in that interval. Now I have for witnesses to what I have said, all those that have written Antiquities, both among the Greeks and barbarians; for even Manetho, who wrote the Egyptian History, and Berosus, who collected the Chaldean Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus the Egyptian, and those who composed the Phoenician History, agree to what I here say: Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and, besides these, Ephorus and Nicolaus relate that the ancients lived a thousand years.“

              Many ancient mythologies and legends feature tales of humans living for thousands of years. While many of those tales are likely exaggerated or even entirely false, it makes one wonder where and why cultures around the world would “imagine” the same motif. 

              Here are just a few notable examples:

              Sumerian King List: 

              This ancient text from Mesopotamia records kings who reigned for thousands of years before the Great Flood. The very first on the list being Alulim who was the first ruler of Eridu, Sumer. Not only was he believed to be a god for years after his death, but he’s believed to have reigned for over a thousand years. Some of the rulers are said to have had lifespans exceeding 10,000 years. 

              Hindu Mythology: 

              In Hindu texts, the concept of Yugas describes epochs of time, and during the Satya Yuga, it is believed that humans had much longer lifespans, sometimes said to be thousands of years.

              Chinese Mythology: 

              Figures like Xuanzang (Tripitaka) and the Eight Immortals are often depicted as living for long periods. The legend of Queen Mother of the West also includes tales of long lifespans.

              Greek Mythology: 

              Certain demigods and heroes, like Heracles, are granted extended lives or even immortality through various means, reflecting a belief in long-lasting life.

              Norse Mythology: 

              While not explicitly stating that humans lived thousands of years, the concept of Ragnarök and the idea of the those living for very long periods contributes to this notion.

              Egyptian Mythology: 

              Some of their first recorded pharaohs were believed to have existed for thousands of years. 

              The Inspiration Of A Life Turned Around…

              #37- Transformations

              The Beauty Of Community

              Neal Pollard

              God created us knowing our need for socialization (Gen. 2:18). Since the making of man and woman, humanity has been in or sought community. All of us are in the global community of humanity, since “He made from one man every nation of mankind to live on all the face of the earth” (Acts 17:26). Wherever or whenever you live, you share basic needs, fears, drives, and desires no matter how different your social, economic, and political circumstances are.

              But think about your more immediate community. Over the last few days, Kathy and I have been reminded of this. Last Friday morning, we received a ring notification. It was a teen girl telling us our milk cow, Peaches, was in her yard! This neighbor lived far enough away that I didn’t know who she was! I immediately followed her (without my phone) while Kathy went to grab the halter. But she didn’t know where this girl lived.

              In the three hour fiasco of getting her back in our pasture, it was a cooperative effort between us and multiple neighbors. Kathy went door to door talking to our neighbors, trying to find either the girl or the cow. She and our next door neighbor, Tracy Harrell, exchanged several texts through the morning trying to find our “girl.” She walked next door to our sweet neighbor, Brenda Willoughby (whose sister is Lehman’s Gracie Norton’s dear friend), in search of Peaches. It took the help of community to resolve our “crisis.”

              Later that same day, coming back from Columbia, Kentucky, Kathy and I were driving back on a back road near our house. A freak storm downed two trees on Iron Bridge Road, standing between us and returning before Kathy had to leave for our Friday night singing and my speaking at a congregation’s family retreat. Vehicles began to pile up and several of us got out of our vehicles as a couple of guys with chainsaws began cutting through branches and sectioning the trees. The rest of us drug them out of the road. We moved one, then the other. Working right next to me at both trees, ironically, was Tracy’s husband, David. We were neighbors not only in a literal sense, but in the sense of cooperating to resolve a “crisis.”

              God has created the church as the ultimate community. He conceived it from eternity (Eph. 3:9-11). He knew not only that He would be glorified in it (Eph. 3:21), but that we would benefit from the support, help, and strength found in it. This community is also described as a family (1 Tim. 3:15; 5:1-2). Think about how we lean on our physical families as a community, where we share, lift loads, intervene, and more. In the church, there are times when I am strong and you are weak. God tells me to bear your burdens (Gal. 6:2). Other times, I may be the one who is weak and needs your strength (Gal. 6:1). Many crises, physically, economically, socially, and spiritually, plague our wonderful spiritual community. The proper response is to rally around each other, showing our love and care by pitching in to help resolve whatever crisis arises.

              Thank God that He gave us the best social network we could have to survive the challenges of this world. Tragically, some turn to politics, sports, and similar communities what God designed to supply through the community of His people. When we trust His plan, we are blessed by experiencing the beauty of the community He thought up to help us make it through this world spiritually alive! May we lean on each other, whatever our “crisis.”

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

              Conspiracies That Would Fail (21:1-22:25)

              Neal Pollard

              Throughout this entire section of Isaiah, the prophet introduces a series of material by referring to “the oracle” concerning a nation or, in one instance here, an individual. This word means burden, pronouncement, and refers to a punishment from God. The reasons vary, but each is a warning designed especially for Judah to heed (though the warnings are about the fall or judgment on foreign nations).

              Here in chapters 21 and 22, Isaiah weaves four of these within a common theme. James Smith calls it “worldly schemes,” adding, “These oracles share a visionary character. The nations addressed manifested a defiant attitude toward impending calamity” (Major Prophets, 69). Notice Isaiah’s address to four distinct people.

              “The oracle concerning the wilderness of the sea” (21:1-10). At first glance, this statement is confusing because it obviously concerns Babylon (which is landlocked). Commentators variously mention its canals or marshes amid its major rivers, the Tigris and Euphrates, which would become dried by winds (1). But the point of the oracle seems to be the great fall of the once-proud Babylon (see a similar set up in chapter 13 concerning Babylon), captured by Isaiah’s statement, “Fallen, fallen is Babylon; and all the carved images of her gods he has shattered to the ground” (9). God would thresh them like grain (10).

              “The oracle concerning Dumah” (21:11-12). It is unclear who Dumah is, a nation or a name. The entire, short oracle centers around a dialogue with a “watchman.” Isaiah is the watchman, and Edom (indicated by “Seir”) wants to know “what time it is” relative to the prophesy given. Isaiah gives him no clear answer, but invites him to inquire again later. 

              “The oracle concerning Arabia” (21:13-17). The Arabian Desert is a region rather than a nation, including, incidentally, the area of Edom just addressed. The subjects of the oracle are fugitives, whether displaced refugees or caravans of people. Whatever their origin, they are fleeing from an attacking enemy that comes against them with swords (15) and bows (17). God’s message is these attacking invaders will not thrive long at all (16-17). The sword and bow are no match for the matchless power of God!

              “The oracle concerning the valley of vision” (22:1-14). It is odd to refer to Jerusalem as a valley, since it sat on Mount Zion overlooking multiple valleys. This oracle appears to refer to the historical events Isaiah returns to when Assyria unsuccessfully attacks Jerusalem during the reign of Hezekiah (ch. 36ff). When that happens, the city would rejoice (2), but Isaiah foresees the fall of this city and the nation of Judah when Babylon invades, captures, and kills the people just a few years later (3-6). Isaiah writes, “He has taken away the cover of Judah” (7). The destruction of Jerusalem is alluded to in graphic terms (8-11) and the great lamentation that would follow (12-14). Their eat, drink and be merry attitude, rather than broken-hearted repentance, insured their coming punishment (13-14). 

              Isaiah ends this difficult section with a prophesy against a man rather than a nation. The identity of Shebna is somewhat enigmatic. It is suggested that “As palace administrator, Shebna was cursed by Isaiah the prophet for constructing an ostentatious tomb for himself (Isa. 22:15–25). The prophet threatened Shebna with deportation (vv. 17–18) and loss of his office, which was to be given to Eliakim the son of Hilkiah ” (Myers, Eerdmans, 934). The problem with this man was that he was accumulating honor for himself rather than doing so for God.

              Isaiah is foreseeing difficult days ahead for people too caught up in this world to see their dependency on God. The things they think will endure are going to collapse and fall, while the things that will endure are ignored and devalued by them. These words are an attempt by God through His prophet to wake the complacent up and get them to repent and rely upon Him before He judges them through nations He will use to accomplish His purpose. 

              Three Qualities For Success

              Neal Pollard

              I am blessed with a wise woman for a wife. My three sons would tell you that every time they consult her for wisdom, she never disappoints. I think that is because she draws, as the source of her wisdom, on God’s Word. She has filled her heart with it, and that’s what comes out when she interacts. Especially does she want to get that right when offering guidance to her sons. 

              King Lemuel seems to have had a mother like that. She teaches her son an “oracle” (sayings or inspired utterances) that first deals with how he uses his professional possession (Proverbs 31:1-9). The bulk of the chapter (31:10-31) will deal with who he looks for as a wife. His mother pleads with him emphatically. I’m not sure where I see a more intense plea anywhere in Scripture: “What are you doing, my son? What are you doing, son of my womb? What are you doing, son of my vows?” I don’t know if this is written in reaction or in proaction, but her concern is palpable. Each bit of counsel is followed up with the next, divine wisdom meant to prepare him or repair him. What are they? 

              DON’T ABUSE AUTHORITY (3). This is written to a man in a position of considerable authority. She warns him not to surrender his influence to physical desires or social vanity. The “women” in verse three are contrasted with the woman of noble character described in the beautiful poem at the end of the chapter (31:10-31). These women would take his strength; the virtuous woman would add to it. “Those who destroy kings” are individuals who don’t have his interests at heart. He is not to allow those people into his circle of influence. Have you ever seen people who ingratiate themselves by positioning themselves close to someone they see as powerful and influential? They flatter them with praise. These deplete rather than distribute strength. Neither of these groups care about Lemuel. They care about themselves. 

              DON’T ABUSE ALCOHOL (4-7). This admonition is written to warn him against impairment that comes from a different source. Wine and strong drink are the enemies and the contrast to wise decision-making. Why? It causes one to forget the law (5) and the afflicted (5). It is only a temporary escape from their troubles (6) and it actually adds to their troubles (7). Frequently, Proverbs warns against the negative influence of alcohol. “Wine produces mockers; alcohol leads to brawls. Those led astray by drink cannot be wise” (20:1, NLT). “Who has woe? Who has sorrow? Who has contentions? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who linger long over wine, Those who go to taste mixed wine” (23:29-30). In three decades of ministry, I’ve encountered a lot of people struggling with addiction to alcohol. Sometimes it was learned from the home they grew up in. Sometimes it was discovered through friendships or on the job. I cannot tell you how many marriages, homes, careers, and lives have been adversely affected (often tragically) through the abuse of alcohol. Perhaps we are wise to heed the rest of Proverbs 23: “Do not look upon it…” (31). If we keep our eyes off of it, our lips won’t touch it. 

              DON’T ABUSE THE ABUSED (8-9). This passage suggests that one of the cruelest forms of abuse is silence. Lemuel’s mother advised him to “open” his mouth. Some are too powerless to advocate for themselves. They need someone with the power and influence to speak for them. She says to represent the voiceless and penniless (8). She says actively help the poor and needy with righteous judgment and thoughtful defense (9). We all know disenfranchised, marginalized people, people nobody notices, cares about, or helps. That cannot be us. Compassion and sensitivity to the plights of the downtrodden should fill our hearts. 

              The king’s mother shares three qualities with her son to give him success: discernment of character, self-control, and compassion. But these things can help peons and peasants like you and me. In this way, Lemuel’s lessons are lessons we can learn, too! 

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

              Judgment On Egypt (19:1-20:6)

              Neal Pollard

              For many centuries during the timespan of the Old Testament, Egypt was considered a dominant world power. The book of Exodus is devoted to revealing God’s power over Egypt, who had His people enslaved over 400 years–first, through the ten plagues and then through Israel’s deliverance through the Red Sea that drowned Pharaoh’s army. This was an enduring reminder for God’s people through the ages to trust Him over man. It’s mentioned 25 times in the Psalms alone. 

              Now, Isaiah speaks of the judgment God would bring on them in times to come. God is going to defeat Egypt and her gods as He does battle with her (1). He would accomplish this through civil war (1-4), economic disaster (5-10), and poor leadership (11-15)(see Gary Smith, NAC, 354). God’s sovereignty over the affairs of nations can be a blessing to those committed to righteousness, but when He stands against them He has the power and providence to do so through the very people themselves. The civil war is described as this thorough division, “Egyptians against Egyptians” (2), “each against his neighbor” (2), and in the midst of it they will turn to the foolish counsel of man and idols rather than God (3-4). The economic disaster would result from natural disasters that would have ripple effects throughout their economy–fishermen (5-8) to manufacturers (9) throughout the workforce (10). The wise men and kings, the princes, and their cornerstone members were confused and confounded (11ff). There’s nothing they could do to stop it (15).

              What I find remarkable is how even to a people so opposed to God and so full of wickedness, God would not give up on them. He could not force them to be saved and He would not excuse them from judgment, but look at His heart. Six times in chapter 19, He says, “In that day” (16,18,19, 21, 23-24). God would deliver Egypt, through trials (16-17), then through salvation and deliverance (18-22), and finally through a change of heart that reveres and serves God (23-25).

              Chapter 20 is a short parable that is designed to show Judah the follow of trusting Egypt or any other nation. The thesis of the parable is verse 5-6, which say, ” Then they shall be dismayed and ashamed because of Cush their hope and of Egypt their boast. And the inhabitants of this coastland will say in that day, ‘Behold, this is what has happened to those in whom we hoped and to whom we fled for help to be delivered from the king of Assyria! And we, how shall we escape?’ ”  The parable involved Isaiah walking naked and barefoot for three years (2-3) to symbolize Sargon’s siege of Ashdod. The entire thing was to show Judah that any national alliance not only betrayed God, but would end in disaster and defeat.

              These judgment oracles are aimed at Judah’s neighbors, but were for Judah’s edification and admonition. The bottom line was simple. Trust God and not man.

              Remember Lot’s Wife

              Carl Pollard

              Nowhere in the Bible are we told to remember Abraham, Isaac or Jacob. We are not commanded to remember Ruth or Rahab, David or Joshua, but we are commanded to remember Lot’s wife!

              What is there to remember? She was married to Lot and she lived in Sodom. 

              These cities were notorious for their wickedness and moral decay. Before God’s judgment came on Sodom and Gomorrah, she, along with her husband and two unmarried daughters, was forced from the city. God sent angels to urge Lot and his family to flee the city. They were all commanded not to look behind them as they fled (Gen. 19:17), but she disobeyed and was instantly killed and transformed into a pillar of salt.

              Apparently, there is more to the story, and Jesus gives us that insight. Her glance back at the city represents more than just curiosity, it was longing for a life she was leaving behind. There are some lessons that can be learned from Lot’s wife. 

              Our assignment from the Lord is that we remember her. But before we jump into our main scripture, we need some context. 

              In Luke 17, Jesus has just been asked by the Pharisees when the kingdom of God will come. His answer is to warn them to be ready because the coming of the kingdom is like the flash of lightening that instantly lights the sky. It is compared to the coming of the flood in Noah’s day and to the destruction of Sodom and Gomorrah in Lot’s day. On the day of the flood, people got up and did exactly what they always did. 

              They got dressed, ate some food, went to the market. Others were at their wedding ceremony, celebrating. Then suddenly, their world ended. This is exactly what happened to the cities of Sodom and Gomorrah. It was just another day, until it wasn’t. 

              Those who hear are warned to be ready to go when the Lord comes, and they are warned against turning back for anything. 

              Then, in the midst of His teaching, the Lord tells those listening to Him that they should “remember Lot’s wife.” Luke 17:32. These three words spoken by the Savior invite us to examine our hearts, our choices, and our relationship with God. What can we remember about her? 

              Remember Her Privileges

              She had valuable relationships. To fully appreciate the significance of Jesus’ words, we need to revisit the story of Lot and his wife as recorded in Genesis 19. Lot was a man chosen by God to be saved from the impending destruction of Sodom and Gomorrah due to the rampant wickedness of those cities. He had the privilege of being a part of God’s redemptive plan, meaning that Lot’s wife also had this privilege. She was exposed to divine revelation. 

              She lived with Lot, who was visited by angels sent from God with a clear message of warning. She was part of a family chosen for deliverance, witnessing firsthand the miraculous intervention of God. This is a privilege many long for—to experience the direct guidance and presence of God in their lives. The problem is that privilege without action leads to complacency.

              Lot’s wife had the incredible opportunity to flee the city of Sodom, to escape its destruction. She had the chance to step into a new life and avoid the burning sulfur in her future. Not many receive such a clear opportunity for redemption. Yet, the very opportunity given to her was met with hesitation. Lot’s wife was part of a family that was chosen for salvation. She had the privilege of being surrounded by those who were meant to protect her spiritually. 

              Lot, as her husband, was a righteous man who had made the choice to follow God. However at times his faith was a little cloudy, Peter still calls Lot a righteous man. 

              With privilege comes the responsibility of choice. Lot’s wife had the opportunity to escape and start anew, but her heart was still tied to the life she was leaving behind. Her choice to look back was a rejection of the new life God was offering her. How easy it is to cling to the past, even when we know it is harmful.

              God has blessed us with so many privileges in Christ like salvation, grace, prayer, and forgiveness. But how quickly we often throw it all away. Lot’s wife is a reminder that regardless of what privileges you may have, you can still choose to look away and let sin take control. It also doesn’t matter who is in your life, you will have to answer for your own choices. Lot’s uncle was Abraham, and that meant nothing to his wife. She was warned about the future. But she didn’t seem to believe the word of God. We have also been warned, and God gives us the choice to turn to His Son, or turn back to a life of sin. 

              Morality Sans Religion

              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, “Is it possible to make moral decisions without religion?” It’s somewhat related to an article I wrote a few weeks ago, but seemed different enough to warrant its own article. 

              There’s a simple answer, but with some nuance. Is it possible for a person who isn’t religious to make moral decisions? Absolutely. But is it possible for good morality to exist without God? Absolutely not. More on that in a minute. 

              “Religion” is a very broad word. It involves anything a person or group of people worship — this could be an inanimate object, a set of ideas, a charismatic individual, a supernatural entity, certain forces of nature, or even cosmic features. It’s anything a person deems “higher” than self and worth giving some kind of respect and adoration to. 

              Not all religions are created equal. Some call for harming others who aren’t in that same belief system. Some are in place solely to justify self-indulgent behavior. Some use religion to gain power over others and/or wealth. Some exist only to maintain cultural cohesion and national identity (a “state” religion). A person’s religion ultimately comes from one of two sources: God, or the powers that influence this world. 

              Judeo-Christian teachings have benefited society in innumerable ways. They lifted much of the world out of poverty. They promoted peace among all people. Selfless love, sacrifice for the good of someone else, love for enemies, care for the vulnerable, and judicial integrity are just some of the ways Christianity has improved the inhabited world. Many will respond with, “But what about the Crusades? What about the many atrocities committed in the name of Christianity?” Those weren’t Christians. They may have claimed to be, but they absolutely were not. Claiming to be something and actually representing its teachings are two different things. 

              How often have we heard a political figure or commentator say something like, “I’m conservative, but…” right before promoting something not remotely conservative? They’re not actually conservative. More appropriately, how often have we heard someone say, “I love Jesus, but I’ll (insert hateful words/actions here)”? They claim Jesus, but they aren’t Christians. Anyone can tell who a legit Christian is by how well they practice selfless love and genuine belief in God (cf. I Jn 4). 

              The moralities of pagan cultures never held up to time well. The nihilistic hedonism they invariably devolved into destroyed them from the inside out. When everyone is primarily concerned with their own “happiness” and feeding their desires, someone has to pay. When a person’s happiness is the greatest societal good, it has to come at someone else’s expense. There were certainly attempts to keep this in check, especially by unifying around a pantheon or series of social norms (or both). But they, too, usually devolved into hedonism. 

              Jesus’s teachings were unique in that they posited two necessities, both built on selfless love: for God, for every human. Justice was to be handled by government, even if that government was corrupt. Christians understood that nothing was more important than showing love to others, even if it cost them health, safety, or their lives. They understood that other people always come first. They understood that genuine, meaningful happiness wouldn’t be attainable in this life. Inner peace was certainly attainable with God’s help, but satiating self was never the way to do that.  

              The bottom line is this: a person whose worldview is even loosely based on the ethics God gave humanity can make moral decisions without being religious. But this is only really possible in a society with a noticeable percentage of people who believe in God and try to act like it. Rarely do we see that kind of morality in a religious vacuum. Most people instinctively know that killing someone for fun is bad, but not all. But that’s literally the bare minimum of what makes a decent person (we’ll even include other big ones here like rape, kidnapping, etc.). What about making sure you don’t get rich by taking advantage of other people in some way? What about not influencing or enabling others to make decisions that would harm them in the future? What about being absolutely faithful to your spouse (unassailably the most functional domestic condition)? What about always telling the truth, even if it harms you? What about forgiving people who hurt you, and definitely not retaliating? These are not natural character traits, these are the behaviors of people who believe in God and try to love others selflessly. 

              So yes, it is possible for a person to be moral without being religious…but not outside of a framework built on God’s morality. Genuine Christian morality promotes a culture where the least amount of people are harmed, allowing for the most amount of people tolive fulfilling, meaningful lives. 

              A Better Brain

              Dale Pollard

              The largest brain on record belongs to the sperm whale. A sperm whale’s brain can weigh around 17-20 pounds which is significantly larger than a human brain, which weighs about 3 pounds on average. The sperm whale’s brain is not only the largest in weight but also in size, which fits their equally impressive body size as one of the largest mammals in the ocean. 

              But what makes the human brain special isn’t its size. The ability to communicate with and even adopt similar characteristics as the God who made it is what sets it apart. 

              Persecution makes life fearful for the faithful but Timothy’s obstacles are both external and internal. On the outside he faces pagan people, jealous Jews, and the sword swinging soldiers of Rome. On the inside, the Christians who make up this young congregation are being led and taught by a young man— Timothy. He battles self doubt and a lack of confidence in his own abilities. To top it off, his mentor is in prison. 

              Paul pens the inspired words that would lift young Timothy’s spirit by reminding him that the human spirit was designed to handle and persevere under such daunting circumstances. Paul writes (from a cell), 

              “God did not give us a spirit of fear but of power, love, and a sound mind.” 1.7

              The spirit (πνεῦμα) referred to here is not the Holy Spirit, but it’s the “disposition or influence which fills and governs the soul of any one.”  God did not give us the spirit of skittishness so that we’d cower under confrontation or burn out under prospects of suffering. Holiness amidst hostility is an ability that comes standard on the base model human spirit. It’s not a possibility, it’s a guarantee. 

              Power

              We’re equipped with power (δύναμις) that is, “inherent power, power residing in a thing by virtue of its nature.”

              Love 

              That aggressive strength is powerfully combined with love (ἀγάπη). In this case the word refers to an affection or good will towards others. The God given spirit is not heartless. We have the power to show affection yet some choose to pretend as if their personalities are simply not capable of showing this attribute. 

              Self-control 

              A sound mind (σωφρονισμός) is simply the ability to control yourself. We share a commonality with Paul’s protégé. Some have tried to cheapen and downgrade the human race, God’s focal point of creation, to an animalistic status. It’s taught by educated but ignorant scholars who try to deny an undeniable God. We’ve been fashioned in the image of an eternal Being and our spirits drive an immortal soul. We aren’t designed to live in a constant state of timidity we’re creations of courage. Courage is not the absence of a fearful feeling but it’s the ability to face that fear— and move forward.  

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

              Judgment On Syria And Ephraim (17:1-18:7)

              Neal Pollard

              Isaiah moves to Syria and Israel, immediate neighbors to the north, in this judgment oracle. This refers us back to the trouble and oppression these two brought on Judah, discussed in chapters seven and eight. Once again, the judgment is that they would come down from their lofty positions. Damascus, capital of Syria, would cease to be a city and would be a heap of ruins (1). Aroer is a city near Damascus, and it would be deserted (2). Ephraim, the largest tribe of the northern kingdom, represents the whole of Israel. When Isaiah speaks of the “glory of Jacob” (4), this also refers to Israel. Its fortress would disappear (3) and it would suffer the drought and famine brought by divine judgment (5-6). They, at least a remnant of them, would learn the painful lesson of their idolatry and apostasy (7-8) in the day when they suffered desertion and desolation (9). Judah had forgotten God’s salvation and did not trust Him for refuge, so harvest would be replaced with “grief and incurable pain” if they failed to learn the lesson God would soon inflict on their northern neighbors (10-11). This prophesy would be fulfilled by the destructive invasion and captivity of Assyria. Syria suffered this in 732 B.C. and Israel in 722 B.C. Israel, as a nation, would be destroyed. The majority of the descendants of Abraham, God’s chosen people, would be killed or permanently removed from their inheritance.  Notice three “in that day” phrases, referring in turn to the destruction of Israel (4), the destruction of both Syria and Israel (7), and that the destruction of those two nations was a warning to Judah (9). 

              Isaiah broadens his focus suddenly and without warning, with the interjection “ah” (12). He shifts from Syria and Israel to “many peoples” and “nations” (12). He will do this a second time with the same interjection in 18:1. What was true of Syria and Israel was equally true of all nations, even the dominant world power of the moment (Assyria). None of them were a match for God’s power. The nations might roar with power (13), but God with a rebuke would make them run away in terror and disappear like dust and chaff before the wind (13-14). Judah should not seek alliance with any nation, but trust in the God much more powerful than them all (14).  This is true of the Ethiopians, who were bringing ambassadors (18:1) to Judah. Whatever message they came to bring Judah, Isaiah sends them home with a message. It is the same message of the previous chapter, that God is more powerful than any nation. They should pay close attention to His power (18:4-6). Isaiah closes this oracle anticipating a time when the Cushites (Ethiopians) would come to Jerusalem to worship God (18:7). This hearkens back to Isaiah’s grand anticipation of the Messianic age (2:1-4), and I cannot help but think of the Ethiopian eunuch returning from Jerusalem where he had worshipped and how he was converted to Christ on that journey home (Acts 8:25-39). 

              These two chapters paint the gloomy picture of Israel’s future because they forgot God. It is also a warning to Judah, who was in the process of doing the same (17:9-11). The most fearsome of enemies are no match for God (17:14; 8:5-6). Ultimately, all nations would be “conquered” by the glory and greatness of God in the person of Christ (Acts 1:8; Col. 1:23)! Truly, “The evidence is clear: God can deliver individuals and nations from those who oppose them, but there is no promise to take away all times of persecution or oppression. Believers need to trust him and honor him, because he is God and he sovereignly controls the destiny of every nation and every person on earth” (Smith, Gary, NAC, 352-353). 

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

              Judgment On Moab (15:1-16:14)

              Neal Pollard

              The judgment oracles continue, but Moab is a different kind of subject than the heathen nations of Assyria and Babylon. Moab is a relative. Genesis 19:30-38 tells us that the nation of Moab was the result of incest between Lot and his firstborn daughter. There is intense rivalry between the Israelites and Moabites almost from the beginning. Balak, who tried to get Balaam to curse Israel, was the king of Moab (Num. 21:21ff). The first oppression in the cycle of the judges was brought by Eglon, the king of Moab (Jud. 3:12-31). Moab rebelled against Israel, causing the divided kingdom of Israel and Judah to fight Moab together (2 Ki. 3). Solomon’s heart was conquered, in part, by Moabite women who led him to worship their god, Chemosh, leading God to punish him by causing his kingdom to divide (1 Ki. 11). So, in passages like Psalm 60:8, Jeremiah 48, and our text today, inspired writers speak of Moab as the enemy of God’s people.

              These two chapters neatly divide into four parts. To use James Smith’s words, there is a lamentation (15:1-9), a petition (16:1-5), a devastation (16:6-12), and a prediction (16:13-14). All of this oracle is forward-facing, looking at the future judgment of this people who could not be relied upon for help due to their own, coming demise. 

              THE LAMENTATION (15:1-9)

              In the north, they would be laid waste and undone (1). They would weep and wail, shave and wear sackcloth, and their soldiers would cry aloud and tremble (2-4). No place in this part of the country would be free from lamentation. Fleeing to the south would bring no relief. Not only would the weeping continue (5), but they would find destruction, desolation, and drought (6-8). The cries and wailing extended to the whole country because there was nowhere to go to escape the predators out for blood (9)! 

              THE PETITION (16:1-5)

              Moab cries out to Judah for help. As they escape their invaders, they must ask for permission to cross into Judah’s territory. They are refugees running from an army, and in their terror are trying to find someplace to go. They want to sit “in the tent of David” (5). They want shelter and haven until “the oppressor is no more, and destruction has ceased, and he who tramples underfoot has vanished from the land” (4).

              THE DEVASTATION (16:6-12)

              A recurring theme reemerges here, that of pride, arrogance, insolence, and boasting (6) being rewarded with wailing (7), mourning (7), being stricken (7), and languishing (8). Earlier days of comfort and ease are replaced with a reversal of fortunes and emotions. Raisin cakes, summer fruit, harvest, flowing wine presses, joy, gladness, and songs are now forgotten, replaced by weeping, the drenching of tears, moaning, weariness, and empty prayers (10-12). Sin carries a high price tag, which Isaiah illustrates for Moab in vivid detail.

              THE PREDICTION (16:13-14)

              Isaiah predicts the fate of Moab. It is specific–“in three years” (14). It is descriptive, in that they will go from a multitude to very few and feeble. God had warned about their sin in the past (13), but this would soon transpire. Chapter 20 will talk about the invasion of Sargon, and, as Smith puts it, “The prediction finds fulfillment in 715 b.c. when Sargon directed a campaign against the Arabians. To reach his destination, Sargon swept through the length of Moab from north to south murdering and plundering as he went” (The Major Prophets, 64). This is the very tragedy Isaiah is predicting for wicked Moab.

              These judgment oracles are repeated reminders of a proverbial truth, that “righteousness exalts a nation, but sin is a reproach to any people” (Prov. 14:34). No matter how secure and prosperous a country may perceive itself to be, this can change quickly. The culprit is apostasy, abandoning God’s will for self and sin. 

              Are You An “Older Woman”? Do You Know One?

              #36- Older Women

              Abel

              Neal Pollard

              Abel is the first true victim in the Bible, if not the first hero. In fact, he is the first character about whom there is only good spoken of in the Genesis record. Abel comes onto the scene offering God acceptable worship and he leaves a martyr for righteous conduct. But, writers as late as John and the Hebrews’ author look back on his life near the beginning of time and make distinct, New Testament points. He is a vital biblical character we can learn at least three important things from.

              We see the importance of Abel’s offering (Gen. 4:4). It was his “firstlings.” The Lord had respect for His offering. John would write, “This is the message you have heard from the beginning: We should love one another. We must not be like Cain, who belonged to the evil one and killed his brother. And why did he kill him? Because Cain had been doing what was evil, and his brother had been doing what was righteous” (1 Jn. 3:11-12). Abel worshipped God the way God wanted to be worshipped, and how does He want to be worshipped? Jesus plainly answers that. “God is spirit, and they that worship Him must worship Him in spirit and in truth” (John 4:24).

              We see the importance of Abel’s blood (Heb. 12:24). Blood sacrifice has been a vital part of man’s spiritual relationship with God since the dawn of time. Blood is vital to life. Giving of blood is the greatest expression of sacrifice. Abel died as the result of innocence and righteousness. That blood even “cried out to God” after Abel’s murder (Gen. 4:10-11). Yet, Abel, as righteous as he was, was a sinner. Add to that, his blood saves no one from sin. As important as his shedding of blood is to the unfolding of history, Jesus’ blood is superior (Heb. 12:24). He was perfectly innocent, and His death was an offering of the just for the unjust (1 Pet. 3:18). His sacrifice is also the way man is saved from his sins (Eph. 1:7).

              We see the importance of Abel’s faith (Heb. 11:4). Among the mighty in faith throughout the ages, Abel’s name is prominently etched. Of him we read, “It was by faith that Abel brought a more acceptable offering to God than Cain did. Abel’s offering gave evidence that he was a righteous man, and God showed his approval of his gifts. Although Abel is long dead, he still speaks to us by his example of faith.” Here, we see what Abel’s faith was: (1) active, (2) saving, (3) notable, and (4) influential. First, his faith acted. He offered a sacrifice. Next, his faith was productive. God counted him righteous as the result of his faith. He didn’t earn that recognition, but God granted it as the result of his faith. Then, his faith is noteworthy. It was such faith that God testified of Abel’s sacrifice, the product of his faith. Finally, his faith is influential, as it is still upheld, now nearly 6,000 years later, as an example for us to follow. Though he is dead, his faith is still living and leading people today. Today, we can learn from and imitate the type faith Abel had.

              What a hero for the ages! Such adjectives as faithful righteous, innocent, and better describe him and what he did. Let us learn from and imitate this patriarchal giant, that we can continue to shine as a beacon of faith, sacrifice, and obedience even after we depart this life!