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

Judgment On Babylon, Assyria, And Philistia (14:1-32)

Neal Pollard

Isaiah continues his oracle against Babylon as chapter 14 begins. The first few verses contain a comforting promise of God’s compassion and restoration of His chosen people after their painful captivity in Babylon (1-3). Then, Isaiah instructs them to “take up this taunt against the king of Babylon” (4). The next 19 verses are the contents of that taunt, mocking the future world power for its foolish pride and self-reliance. The downfall of Babylon would be the cause of rejoicing for the nations (7-10). Their pride, equating themselves even with God, would be shattered by their humiliating fall (11-15). As mighty as they would become, their ruin and destruction would be greater (16-23). Similar statements about its desolation and dishonor, made in chapter 13, fill this second half of the judgment oracle on Babylon. Behind all of it is the unmistakable, omnipotent work of God (5-6). 

Verses 4-21 form a masterful poem, divided into four sections. Stanza one is the relief of the nations (4-8). Stanza two is the taunts of rival kings (9-11). Stanza three is the dramatic fall of the Babylonian king (12-15). Stanza four is the surprised reaction of the nations to the unexpected ruin of this nation (16-21). 

Assyria is briefly mentioned as another power which would fall. Already, Isaiah has shown Judah the folly of making an alliance with Assyria who would surely be defeated. At this time, Assyria was already dominant and defeating Judah’s neighbors. But, like their neighbor Babylon, Assyria would also fall. The focus here is not on the details of Assyria’s punishment, but instead on the assurance that God was able to do it and would do it. It was God’s plan and purpose (24). His purpose could not be thwarted (26-27; cf. Job 42:2). What God determines is going to happen, no matter how unlikely it may seem in a given moment. Assyria was a fearsome, dominant power, but God would “break” them (25).

Finally, in the year of wicked King Ahaz’s death (28), there are judgment oracles raised against three of Judah’s neighbors. The first of those, Philistia, is addressed in verses 29-32. God’s message is not to rejoice over the defeat of Assyria because they would rise again to afflict them (29). Their children would feel the pain of famine and fire (30-31). Only in Judah would their be refuge and protection. Later, when Sennacherib, king of Assyria, comes upon Judah, his emissary will brag of how all the nations around them had fallen to him (37:18-19). Ultimately, in fulfillment of verses 24-27, Assyria would be the one surprised and decimated by defeat. But this would not be an assurance for nations like Philistia. They would reap the consequences of the national sins they had sown.

These judgment oracles point to the power, the purpose, and perfect foreknowledge of God. He holds the fate of nations in His hand, and He possesses perfect holiness and justice. God never gets it wrong. His righteousness is a comfort to the faithful, but it is sheer terror to the rebellious and wicked. 

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

Judgment Against Babylon (13:1-22)

Neal Pollard

Though Isaiah mentions that this oracle is against Babylon (1), the nation is not specifically named in the judgment until verse 19. James Smith suggests that because this is at the beginning of several such judgments (through chapter 23), that there is a general principle to be learned up front. Specifically, God brings His judgment on every proud nation that forgets Him. Babylon is foreseen as a people stripped of their nobility and power (2ff). What sounds like a more general judgment about any nation which is filled with “the pomp of the arrogant” and the “pompous pride of the ruthless” (11) is applied specifically to Babylon beginning in verses 19-22. 

Clearly woven throughout this chapter is the unmistakable truth of divine judgment. He is the one who commands and summons the instruments of His retribution (3). He wields the destructive weapons of indignation (4-6), making it impossible for the accused to stand (7-8). Isaiah describes God starkly, saying, “Behold, the day of the Lord comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity” (9-11a). He will work through the hands of another nation, the Medes (17). As the result of their actions, Babylon will be desolate and decimated and a place fit only for scavenging animals to roam (19-22).

What time period is Isaiah foretelling? This is somewhat difficult to determine. Babylon, at the time of Isaiah’s writing, is a fledgling power who will not overthrow Assyria for at least another century. They are a budding power who Judah will foolishly turn to for assistance against Assyria (39:1ff), but Assyria is the reigning, growing power at this time. The Medes would not become the superpower of the world until the sixth century, over 200 years away at the time of Isaiah’s writing. What a demonstration of divine foreknowledge! God through Isaiah is showing His people that He sees the future as if it were the present (or the past!)(46:10). 

Even if it does not seem like it in the present, “the day of the Lord” will come (2 Pet. 3:10). God patiently waits for man to repent, but His judgment cannot be avoided. He calls everyone through His Word to accept it as truth and submit to it. But He gives man the choice of trusting in Him or in themselves. 

Seeking A Pig, Finding A Wife

Brent Pollard

It wasn’t a fairytale romance but rather a practical one. William Henderson Sheffield had tragically lost his beloved young wife to the cruel grasp of death. Like numerous individuals in his predicament during the late nineteenth century, he pursued a swift substitute. Even so, William’s initial intention was to purchase a pig. Sheffield found himself at the doorstep of Edmund Learwood Nerren due to this intended purchase. I don’t know if the two men had any prior business dealings. Still, when William discovered that Edmund didn’t have a pig to sell, he asked if Edmund knew any respectable Christian women available for courtship. Edmund responded, mentioning that he had a daughter. Even though this daughter, Lucy, was sixteen years younger than William, the two eventually married. William and Lucy had five daughters, one of whom was my grandmother, Ida Isabelle.

My great-grandfather proves illustrative for Luke 11.9–13 that one should ask, seek, and knock. Consider these points with me.

Persistently Asking for What You Desire

William Sheffield’s story exemplifies the relentless pursuit of one’s dreams. Despite his initial intention to buy a pig, William didn’t let the failure discourage him. Instead, he fearlessly inquired about a wife, a far more critical pursuit. Similarly, in Luke 11.9, Jesus urges us to “ask, seek, and knock.” Through his unwavering determination, William was rewarded with the fortuitous discovery of a life partner, perfectly aligned with the biblical idea that those who seek shall find.

Unexpected Blessings Beyond Your Requests

William embarked on a mission to obtain a simple item—a pig. However, providence had more excellent plans for him. Instead of just a pig, he gained a loving wife and a whole new family. This substitution illustrates how God often surpasses our expectations when we sincerely ask, seek, and persevere. The passage conveys the message of God’s abundant benevolence and His sincere intention to bestow blessings upon us, like a caring father showering his children with precious gifts. William’s life underwent a profound transformation, shifting from a simple transaction to creating a new family. This change stands as a powerful testament to the abundant blessings that God can bestow upon us, exceeding even our wildest expectations.

God’s Benevolence in Providing Blessings

The latter portion of Luke 11.13 emphasizes that if earthly fathers can give good gifts to their children, how much more will the heavenly Father generously provide the Holy Spirit to those who seek Him earnestly? William’s experience illustrates how we can see God’s kindness in the gift of a new wife and family after losing his first wife. It serves as a reminder that divine providence can meet our most urgent needs. Even amid hardship and sadness, God’s blessings come at the perfect time and are always beneficial, just like how He brought Lucy into William’s life.

Surprising Paths to Divine Blessings

William’s journey began with a simple and practical need, but it led him to an unexpected path that ended in marriage and a family. It is incredible to observe how God’s answers to our prayers can often come in unforeseen ways. Just like William’s original request, which resulted in a much bigger blessing, God can answer our prayers in ways beyond our expectations or understanding.

I’m unsure what inspired my great-grandfather to approach a stranger and inquire about a potential spouse, but I’m grateful he did. My great-grandfather’s story reminds me of Jesus’ parable of “The Unjust Judge” from Luke 18. Jesus concludes the parable by questioning whether there will be individuals who possess the unwavering faith to engage in prayer upon His return. Consider what God may want to do but doesn’t because you fail to ask. Ask, seek, and knock.

A Shot In The Arm

Carl Pollard

The promises of God can get us through the toughest of times. His love is the shot in the arm we need to remain faithful. Paul says in Romans 8:35, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?” So far in this section, Paul has asked four questions: 

  1. Who Can Be Against Us? 
  2. Who Can Accuse Us? 
  3. Who Can Condemn Us? 
  4. Who Can Separate Us? 

The Love of Christ is unbreakable, nothing can affect it. “Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?” We can let these push us away from Christ and His love, but His love toward us is unbreakable. 

Several years ago, on a hot summer day in South Florida, a little boy decided to go for a swim in the pond behind his house. He flew into the water, not realizing that as he swam toward the middle of the lake, an alligator was swimming toward the shore. His mother, in the house and looking out the window, saw the two as they got closer and closer together. In utter fear, she ran toward the water, yelling to her son as loudly as she could. Hearing her voice, the little boy became alarmed and made a U-turn to swim to his mother. It was too late. Just as he reached her, the alligator reached him. From the dock, the mother grabbed her little boy by the arms just as the alligator snatched his legs. That began an incredible tug of war between the two. The alligator was much stronger than the mother, but the mother was too passionate to let go. A farmer happened to drive by, heard her screams, raced from his truck, took aim and shot the alligator. After weeks and weeks in the hospital the little boy survived. His legs were extremely scarred by the vicious attack of the animal. On his arms, were deep scratches from where his mother’s fingernails dug into his flesh in her effort to hang on to the son she loved. The newspaper reporter who interviewed the boy after the trauma asked if he would show him his scars. The boy lifted his pants legs. And then, with obvious pride, he said to the reporter, “But, look at my arms. I have great scars on my arms too. I have them because my Mom wouldn’t let go.” 

Just like a mother who loves her child, so God loves us. The scars on the hands and feet of Jesus remind us that God, in His great love for us, could not let us go. But His love doesn’t mean that we won’t face famine or peril or sword. We will still have to endure suffering, Just know that no matter what scars may be on your legs from the world, Christ has scars on His hands and feet. If The Son of God suffered, what makes us think we won’t as well? 

36 As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” Paul isn’t saying that none of these things will happen to followers of Jesus. He isn’t saying Christians won’t experience hardship or distress; or that they won’t be persecuted, or face famine, nakedness, danger, or sword. Paul knows this firsthand. If our earthly bodies survive the tribulation, distress, persecution, famine, nakedness, danger, or sword, then all of those things will draw us into a closer relationship with God. If our bodies don’t survive, then we will find ourselves in the presence of God. Either way, we win. 

This is what Paul was talking about when he said in Philippians one that to live is Christ, and to die is gain. The love of God makes us immune to the worst of the world’s fears. And that love can be a shot in the arm in the worst of times!

When You Struggle…

#35- Being Filled

No Greens In The Pot For The Rest Of The Week

The Pollards are taking the rest of the week off. We look forward to seeing you all back here Monday-Friday of next week (9/2-9/6).

Pause And Be Grateful

Neal Pollard

When do we normally appreciate good health? Often, it is when we are aching and running a fever (or worse). When do we most keenly contemplate financial security? For many, it is in a time of financial crisis. take away food and water, and you see how vital and blessed it is to have such provisions. When things are going wrong, we wistfully long for and desire that feeling and state when things are all right.

When was the last time we thanked God for these things when they were not a pressing need or something elusive to our grasp? It is harder to remember these things when all is well. Yet, don’t you think God is pleased and impressed with a heart that knows how to be grateful at times when those things are abundantly present in that life? How must He appreciate the person who wakes up or pauses through the day, assesses life, and from the overflow of thanksgiving tells God in heartfelt sincerity how much he or she appreciates the cornucopia of blessings.

It takes so little effort, but it shows such spiritual maturity and goodness. Remember that God is pleased with such sacrifices as doing good (Heb. 13:16), which showing gratitude certainly is (Psa. 92:1). Won’t you say with David, “I will give thanks to the Lord with all my heart…” (Psa. 9:1a). He is imminently worthy and we are infinitely indebted!

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

A Song To The Holy One (12:1-6)

Neal Pollard

Chapter twelve serves as a coda to the first section of Isaiah, and it literally is a song. It looks ahead to the future, as Isaiah twice says, “You will say in that day” (1,4). The content of the short song is a beautiful anthem of thanksgiving, trust, and righteous resolve.

It is a psalm or hymn, poetry, in the midst of prophecy. Gary Smith suggests, “Exodus 15 and Psalm 118 appear to have had an impact on Isaiah 12” (NAC, ). The former is the song of Moses after crossing the Red Sea. The latter is an oft-quoted psalm, filled with the refrain, “Give thanks to the Lord, for He is good; For His lovingkindness is everlasting” (it is even quoted by New Testament writers and applied to Christ; vs. 22 in Mt. 21:42; Ac. 4:11; Eph. 2:20; 1 Pt. 2:7). 

When is “that day”? Spence-Jones says, “In the day of deliverance and restoration” (218). James Smith believes it refers to the Messianic Age (55). I am inclined to take the latter view, though it might have a more limited fulfillment before Christ appears. So many of the elements in these six verses apply well to the day of the promised Savior. There is the repeated appeal to salvation (2,3). There is the call to share it to “the peoples” in “all the earth” (4,5). It was a day when God’s anger was turned away in favor of extended comfort (1). It was a day of joy and shouting (6).

This is a song we can and should sing today. On this side of the cross, when the Christ has come, all that was anticipated has been delivered. We are certainly living in the age of “that day,” if indeed Isaiah is anticipating the Christian Age. We are blessed recipients of a message “made known” (4-5) beyond the borders of Canaan! What has been told to us, we likewise should feel compelled to share with those who need to know! 

Isaiah: The Holy One That Rules The World (XII)

The Righteous Root (11:1-16)

Neal Pollard

What we cannot forget as we walk through Isaiah is that underlying all the messages of hope and warning is the focus on the power and holiness of God. Isaiah keeps returning to his message that God is on the throne and in control and that He is working out something for their hope but also for the hope of the whole world. Their present circumstances, thanks to wicked Ahaz, was grim and unfavorable. But what did the future hold?

Isaiah leads out in the future tense, indicating that a descendant from Jesse (i.e., David) would come forth like a shoot or branch from a “stump” (lit., a trunk, Gesenius and Tregelles, Heb./Chald. Lex., 166). Not only do New Testament writers allude to this referring to Jesus (cf. Acts 13:23; Mat. 3:16; John 1:32), but this does not at all sound like a promise that would be fulfilled by a king in the immediate line of Uzziah or Ahaz. Look at the attributes of this coming king:

  • Filled with the Spirit (2) 
  • Delighted in the fear of the Lord (3)
  • A righteous judge (3-4)
  • Omnipotent and sovereign (4b)
  • Righteous (5)
  • Faithful (5)
  • A harbinger of peace and security (6-9)
  • A king for all peoples and nations (10).

These attributes echo not only the promises God gives to David in 2 Samuel 7:11ff, but it revisits what Isaiah has just said in Isaiah 9:1-7. 

In the second half of chapter eleven, Isaiah expands on this idea of this coming king extending hope to all the nations. He speaks of “his people” coming up from the various nations listed in verse 11. Notice that he writes, “He will raise a signal for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the earth” (12). Undoubtedly, the Jews would only see their fellow-descendants of Abraham envisioned in this prophecy. But with the benefit of hindsight, we can see how this extended to the Gentiles, too. Isaiah depicts a victory over all their enemies, brought on by this root of Jesse. He describes this as a highway (16).

Isaiah is building on a theme or idea of a coming Messiah (cf. 2:1-5; 4:2-6; 9:6-7; 10:20-27). Brush stroke by brush stroke, He is painting a picture of this bringing of hope and deliverance. What a contrast to their fallible and disappointing rulers descending from David. This One would be different, powerful enough to bring hope to not only Jews but the whole world. 

Community

Chase Johnson

Community matters a lot to God. Let me tell you why. Paul writes about unity and community so much, there must be some significance. Church isn’t a place you go. It’s a body. We don’t visit church just to have personal time with God. Jesus didn’t come just so we could have a personal relationship with Him. He is building a temple, a family, a dwelling place for God (Eph. 2:22). If you read Ephesians 2:19-20, we join ourselves with the saints, apostles, prophets, and Christ Himself.

Community is hard. Maybe we don’t like the people, the church, songs, classes, preacher, or teacher. Then we disconnect. It is hard because it is mean to tie people together that normally wouldn’t get a long (Gal. 3:28). There was Matthew the tax collector and Simon the Zealot. Paul was intelligent and well-educated, and Peter was a fisherman. The point is that we find people who have experienced Jesus lukewarm us. We learn how to love. 

Personally the biggest way I have grown is through difficult relationships and difficult times. We gain spiritual growth, also learning to ask for help from friends. With spiritual growth comes greater joy, peace, patience, hope, and life. 

Think on this. When we keep things surface level we are robbing the body of Christ of mature believers. We cannot avoid the difficulties of community. We must learn to mature. Here are some challenges:

  • Challenge One: Pray for opportunities to connect with people at church or anywhere, workplace or neighborhood, that might be isolated.
  • Challenge Two: Invite the new person in church for coffee or food, or just write them an encouraging card. Connect with them in some way. Don’t fly see that person as a tool for the church. While we are tools and have a purpose, we are all human.  

Think of the example in Mark 2:3-5. Four friends are holding on to the corners of a mat with their paralyzed friend in it. They break open the roof and lower him down. Imagine the emotional state of these friends. They had to be in some distress for their friend. Where did that lead them? Directly to the feet of Jesus. We all face the same giant of life. Hold on to one another! Lean into community!

For those who feel lonely or isolated, take a step. Be a safe place for someone else. Reach out. Be a friend. Sometimes you have to go first. 

Why did Jesus die on the cross? Some say He paid the price for our sins. God loved the world. He who knew no sin was made sin for us (2 Cor. 5:21). These are very true, but He also died so that we could be unified in community. 

Isaiah: The Holy One Who Rules The Word (XI)

“The Great In Height Will Be Hewn Down And The Lofty Brought Low” (10:1-34)

Neal Pollard

Chapter divisions in the Bible are imperfect. A better break in this material would have been after verse 4. The first four verses are a lament for Judah. The first nine chapters of the book have largely been aimed at the sins of the northern kingdom, interspersed with the first glimpses of a coming Messiah. Now, in Isaiah 10:1-4, there are the sins of the southern kingdom which will lead to punishment. Later in the chapter, Isaiah will lump Jerusalem (Judah’s capital) in with Samaria (Israel’s) and Judah in with Israel (10-11). There was a work which God needed to do in retribution against Mount Zion and Jerusalem (12).  God would express His righteous anger with His outstretched hand of judgment (4). The chief sin mentioned here is injustice against the poor. While Ahaz had turned to Assyria for help against Syria and Israel, no one would be able to deliver them from God’s judgment in the day of His wrath.

So, Isaiah turns his focus to the instrument in God’s hand to exercise His judgment on Israel, namely Assyria. Many of the themes Isaiah has introduced already in his prophecy come back into play in this oracle against Assyria. God reveals His judgment against this heathen nation (5-19), which at this point probably drew a mixed reaction from Judah. They had relied upon Assyria to rescue them from Syria and Israel, but they also had paid dearly for it in terms of money and autonomy. God directs His message against Assyria, whom He calls the rod and club in His hand to mete out punishment against nations who had rebelled against Him with their sins. Assyria was arrogant and, as many nations have done, concluded that their might and success were attributed to themselves (see 13, for example). In great detail, God through Isaiah foretells how full and complete their fall would be. 

Isaiah 10:20-27 are words of hope for Judah. The prophet’s use of “Israel” (20-22) is a generic reference to the people God formed from Abraham, Isaac, and Jacob rather than the nation that formed in the divided kingdom. The context shows that these words of hope were for the southern kingdom, Judah. Isaiah refers to the sparing of a remnant (20-21) and the death of the majority (22-23). He returns to his message that Assyria should not be feared since God would destroy them (24-27). It is a mixed message, where few would be spared and many would be destroyed in Judah. The purpose had to have been to encourage his readers to be among those who trust in God rather than man.

Isaiah ends this chapter by returning to the coming Assyrian invasion. It appears that he is laying out the Assyrian army’s path of destruction in verses 28-32, which ends at Mount Zion and Jerusalem. There, “he will shake his fist” (32). Since Assyria is going to make several incursions into Palestine before it is overthrown by the Babylonians, it is not certain which march this is. The point is that it is foolish to trust in a nation which God is going lop, hewn down, bring low, cut down, and make fall (33-34). It is a message of hope that God is greater than earthly foes, a message of rebuke against trusting in man over Him, and a message of comfort for the righteous who sometimes suffer alongside the wicked majority. They will ultimately be delivered by their faith. 

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

“For all this his anger has not turned away, and his hand is stretched out still” (9:1-21)

Neal Pollard

“For all this his anger has not turned away, and his hand is stretched out still.” Isaiah writes this three times about Israel between verses 12 and 21. The wicked northern kingdom is full of pride, arrogance, and self-reliance (9-10). God allowed this nation’s neighbors to rise up against them (11-12) and they still did not repent and turn to Him (13). God allowed their leaders to lead the people astray (16), then He punished them (14-15). The wickedness of the people was rife and widespread, even the young men, fatherless, and widows (17-20). Despite their pursuits, they were not satisfied (20). They turned on each other, and all of them turned on Judah (21).  What a woeful present for a people who sprang from the seed of Abraham! These are part of God’s chosen people whom He gave the promised land and offered His special covenant relationship. But, from Jeroboam down to Pekah, the current king, Israel had been sprinting away from God toward idolatry and immorality. God would not let that go unaddressed.

Yet, to Judah, God issues beautiful hope and promise (1-7). By application, it is a hope and promise not just for Abraham’s descendants but for all who have faith in Christ (Gal. 3:26-29). Given the nature of the hope Isaiah extends, we are not surprised to see his words quoted and applied to Jesus in the New Testament. The first two verses are quoted by Matthew at the very beginning of Jesus’ ministry, when He withdrew to Galilee and settled in Capernaum by the sea in the region of Zebulun and Naphtali. Matthew says “this was to fulfill what was spoken through Isaiah the prophet” in Isaiah 9:1-2 (Matt. 4:15-16). 

Luke alludes to several of the elements of Isaiah 9:6-7 as he lays out his record of the coming and birth of Jesus. While Luke 2:11 is an allusion rather than a quotation of Isaiah 9:6, Luke 1:32-33 is a bit more directly connected to this text. There is no doubt that these beautiful words of Isaiah influence Luke’s description. This coming Messiah is proclaimed as All-God and All-man all-at-once! While the people and even the prophet could not fully grasp the depth and import of his prophecy, it was a contrast of hope in spiritually hopeless times. The anger of God was kindled against the rebellion of Israel, but even in His resolve to punish their disobedience He extends a hope for their future. It was not just their future, but through “the increase of His government and of peace” (6) that hope would go to all the nations. 

Who Is To Condemn?

 

Carl Pollard

In Romans 8:34 Paul says, “Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.”

Rather than receiving condemnation, God sent His only Son to justify us. 

Christ Died

That question, “Who is to condemn?” Is clearly answered as Christ. He is the one that should, but instead Paul goes on to say, “Christ Jesus Is the one who Died.” As proof of God’s love for us, rather than condemn us, He offers the Gift of His Son. 

This isn’t the first time Paul has brought up Christ’s Death. This act of sacrificial love is the foundation of our faith. Romans 5:8 says, “But God shows his love for us in that while we were still sinners, Christ died for us.” His death was not a mere historical event; it was the ultimate act of love and redemption. While we were sinners, worthy of condemnation, Christ DIED for us. 

Do you see how wonderful this is? Do you like forgiving someone while they are actively hurting you? This is almost impossible for us. On a much larger scale, while we were actively living in sin, Christ died for us. While we were cursing God, Jesus was dying for us. When we consider the weight of our sins, we might feel overwhelmed by guilt and shame. However, we must remember that Christ took our sins upon Himself, allowing us to stand before God blameless. His death paid the penalty we owed, and through Him, we find forgiveness and grace. As believers, we can face our past without fear because Christ has already dealt with it on the cross.

Paul further explains that rather than condemning us…

Christ Was Raised

“Who is to condemn? Christ Jesus is the one who died—more than that, who was raised…” 

There is more to our salvation than the death of Christ. What good would a dead savior do for our sin? Christ came back! 

“MORE than that, who was RAISED.” The resurrection is the cornerstone of our faith and a declaration of victory over death and sin. Romans 6:9 says, “We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.” His resurrection assures us that death does not have the final say. And with it, the fear of death is removed. 

Because Christ conquered the grave, we too are given the hope of eternal life. Our resurrected Savior enables us to live in victory today. We no longer have to walk in the shadows of condemnation; instead, we can live boldly, knowing that we have been granted new life through Him. The resurrection not only affirms our salvation but also transforms our lives, enabling us to rise above our struggles and experience freedom from fear and sin. 

What is there to fear in death? Death for the faithful christian will be a wonderful reunion. 

Rather than condemning us, Christ died, was raised, and now…

Christ Intercedes

Romans 8:34, “Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.”

Paul asks, “Who is to condemn?” He answers this question by affirming that Christ Jesus is the one who died, was raised, and now is at the right hand of God, interceding for us. Picture this: Jesus, our advocate, standing before the Father, speaking on our behalf. What a comforting thought! When we face accusations—whether from the enemy, our own doubts, or the world around us—Christ stands as our defense. He is our advocate in the courtroom of God, ensuring that we are not condemned. Instead of condemnation, we receive grace, mercy, and love. This truth should fill our hearts with hope and assurance.

Want to see a powerful example of Christ’s intercession? Luke 23:34, “Father forgive them, they know not what they do.” 

Do you know who this prayer was said for? 

Jesus prayed to God, asking for their forgiveness, because He would rather see His murderers forgiven then condemned. 

So what do you think He is doing for you now? 

The same Savior that died for you, is your advocate to the Father.

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!”