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

The Vineyard (5:1-30)

Neal Pollard

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

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

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

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

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

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

The Branch (4:2-6)

Neal Pollard

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

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

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

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

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

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

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

Neal Pollard

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

The Men (1-15)

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

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

The Women (16-26)

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

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

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

Demonic Faith

Carl Pollard

Demonic Faith 

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

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

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

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

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

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

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

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

Neal Pollard

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

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

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

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

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

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

Absolutely Subjective

Gary Pollard

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

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

But are all morals absolute? 

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

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

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

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

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

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

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

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

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

Neal Pollard

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

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

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

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

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

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

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

Controversial Prophecy Alert

Dale Pollard

Daniel 8 

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

Daniel 11-12 

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

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

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

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

Abomination of Desolation

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

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

The 1335th Day 

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

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

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

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

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

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

(Matthew 24:21-22)

Conclusion 

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

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

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

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

The Introduction And Setting (1:1)

Neal Pollard

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

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

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

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

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

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

Another Reason To Love The Church

(from my favorite writer):

#33- Because the Church Loved Me

Are You In The Plains Of Ono?

Neal Pollard

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

The Fight Going On Inside

Clint Raymer

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

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

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

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

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

Ezra: Israel’s Restoration Movement (IX)

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

Neal Pollard

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

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

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

Ezra: Israel’s Restoration Movement (VIII)

Seeking God In Our Efforts To Restore (8:1-36)

Neal Pollard

Ezra meticulously chronicles his journey with others from Babylon to Jerusalem during King Artaxerxes’ reign. Ezra 8:2-14 lists several households along with the number of males in each household. They were going to be needed to work at accomplishing God’s will once they return to their homeland. Ezra notices that there are no priests in their caravan, so he sends for them (15-20). Just as Nehemiah cannot go very far without praying to God, Ezra cannot go very far before he acknowledges God’s presence, assistance, or will. That is certainly the case in this chapter.

He was concerned for the house of God (17,36). He acknowledged the hand of God (18,22,31). He led the people to humble themselves before God through a proclaimed fast (21). They sought God (23). They prepared their offering to God (28,30,33,35). Ezra knew that he was engaged in and leading others to participate in God’s work. He wanted to do this God’s way, so he constantly sought God’s will.

Please notice that such a mindset is still important and valuable to God. When it comes to building and growing the body of His Son, God wants us to be concerned about it, acknowledge His hand in it, submit our will to Him in it, seek Him in it, and serve and worship Him faithfully in it. Paul reminds Timothy that the church is the house of God, and as such we should focus on  how we “ought to conduct [ourselves] in the household of God” (1 Tim. 3:15). Passages like Ezra 8 contain requirements of the Old Testament, but the heart and mentality of Ezra is still the mindset needed for every faithful Christian!

The Devil’s “Classifieds”: Help Wanted

Neal Pollard

Everyone must have an occupation. Paul, Aquila, and Priscilla were, “by their occupation,” tent makers (Acts 18:3). Demetrius and others at Ephesus were “silversmiths” (Acts 19:24-26). Joseph and his household were shepherds (Genesis 46:33-34). Jonah was a preacher (cf. John 1:8).

Spiritually, everyone will have a “vocation.” Christians have a calling of which they are to “walk worthy” (Ephesians 4:1). An individual, in obeying the gospel, is “hired” by God to “fulfill all the good pleasure of his goodness” and work “the work of faith…” (2 Thessalonians 1:11). The workers are “holy brethren,” the work a “heavenly calling,” the foreman is “Christ Jesus,” and the work order was appointed by “Him” (the Father) (Hebrews 3:1-2,4). but. even within the context of Hebrews 3, there is warning that Christians might, through hardness of heart, switch employers. The devil surely considers Christians as his most coveted and prized workers, for he already had the world on his “roll” (cf. 1 John 5:19). If the devil advertised, can you imagine the enticing tasks he would list to draw away God’s child?

“Needed: Hungry Cannibal. Must enjoy the taste of division and have an appetite for ‘devouring your brother.’ This job is risky, as you may get consumed by him. But, if you enjoy having ‘the brethren for lunch,’ this job is definitely for you. Ignore Galatians 5:15.”

“Skilled stage-actor wanted. If you are an experienced pretender at religion, enjoy playing church, and wear the name Christian only as a ‘front,’ your skills are needed immediately. Impure motives (Matthew 6:16), lip-service (Matthew 15:7-8), a knack for pretending to be holy while actually being wicked (Matthew 23:13-15,23, et al), and a joy of danger (Matthew 24:51) all are pluses!”

Opening for sheep thieves. Must employ ‘innovative approaches’ (John 10:1), have a willingness to ‘finish the job’ (John 10:10), have a glaring disrespect for the Shepherd, and intimidate the Shepherd’s hired hands (John 10:12). Will supply one camouflage uniform (Matthew 7:15).

“Work for pirates available. Can you shipwreck faith (1 Timothy 1:19)? Are you the type who enjoys ‘lying in wait’ to upset the ‘vessel’ of weak Christians (cf. Ephesians 4:14)? Are you bold enough to take hostages for your employer (2 Timothy 2:26)? An ability to take away from God’s word is an asset (Revelation 22:19). Apply immediately. Too much good is being accomplished.”

“Would you like a sales position? We need you to sell Divine truth (Proverbs 23:23), bargain for this world’s goods with your soul (Matthew 16:26), and be willing to make your children expendable to be a ‘success’ (cf. 1 Timothy 5:8; Proverbs 22:6). All receipts are kept on file (cf. 2 Peter 2:13).”

“Experienced travel agent desired. Can you give tours of the :Far Country” of sin (cf. Luke 15:13)? Applicant needs to be able to lead others on our charted destinations (2 Timothy 3:6; 2 Peter 3:17). If you can find creative routes away from the worship assemblies (Hebrews 10:25) and provide distracting excursions that lead groups away from involvement in church work (cf. Haggai 1:4,6; John 4:35; Matthew 25:24), we want you! Slothfulness (Hebrews 6:12) an appreciated quality for this job! Must be willing to travel away from your first love (Revelation 2:4).”

“Calling all unskilled carpenters: We are looking for individuals who build on the sand (Matthew 7:26-27). We will provide every foundation for you to build upon except Christ (1 Corinthians 3:10). You don’t even need to be good at framing (cf. Ephesians 2:21). We prefer that you keep busy rebuilding the sinful lifestyle you tore down by coming to the Lord (cf. Galatians 2:18; 2 Peter 2:0-22).”

All the while, Christ calls for workers, too (Matthew 9:37-38). Too many have answered the adversary’s ads (2 Corinthians 11:13; Philippians 3:2). both the Lord and “the Liar” (John 8:44) provide extensive retirement plans [after all, they’re both everlasting] (Matthew 25:46). While everyone will be rewarded according to his works (Matthew 16:27), the devil’s “perks” are profitless (cf. Romans 6:23)! Who are you working for?

Ezra: Israel’s Restoration Movement (VII)

EZRA THE RESTORER (7:1-10)

Neal Pollard

Incredibly, in the ten chapter book of Ezra written by Ezra, we don’t start to read about the man, Ezra, until the beginning of chapter seven. He starts by giving his lineage, which he traces back through sixteen generations directly to Aaron, the first High Priest and brother of Moses (1-5). This is not an exhaustive genealogy, and we should think of “son of” as “descendant of.” Ezra has a great pedigree and would have had heightened influence among his people. This fact makes it all the more important and wonderful that he throws his weight at the work of restoration. 

Consider that God gives us all resources to use, as He illustrates through His Son in the Parable of the Talents (Mat. 25:14-30). We think about using our possessions wisely, for God’s purpose and to His glory. But, what about our name and influence? Proverbs 22:1 asserts that “A good name is to be more desired than great wealth, Favor is better than silver and gold” (cf. Ecc. 7:1a). 

Not only was he influential, he was also talented. Ezra 7:6 describes him as “a scribe skilled in the law of Moses.” We see that skill in motion throughout the remainder of the book bearing his name. Consider that God gives to each of us talents which we can use to earn a living, garner the respect of others, and teach others to have, but it is gross misuse of our talents not to prioritize them for the purpose of advancing His cause! 

Ezra, furthermore, was blessed. King Artaxerxes (1,6) “granted him all he requested.” Yet, he acknowledged the ultimate source of those blessings. “The hand of the Lord his God was upon him” (7). “The good hand of his God was upon him” (9). He translated those blessings into fruitful labor for God. Remember that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3). He wants us to convert blessings into building for Him.

Finally, Ezra was equipped (6,10). Verse six says he is “skilled in the law.” How did that come about? It started in his heart (10), where all meaningful change begins. It was manifested in his diligence to “study the law of the Lord” (10). It was shown by his modeling or exemplifying what he wanted others to learn and do, as he practiced it (10). It culminated in his teaching God’s statutes and ordinances to the people (10). 2 Timothy 2:15 commands us to “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” Ezra shows us the process–prepare your heart, study, practice, and teach. What a formula! The end result will be restoring God’s will and word among the people! 

Love For God

Carl Pollard

When Jesus was asked about the most important commandment of all, He quoted the Shema. In Hebrew, “Hear o Israel,” is “Sh’ma Yes’ra’eil.” This wasn’t anything new, but was an essential verse. It is the first a Jewish child will memorize. The question of the most important commandment had long been settled among God’s people, “Love the Lord God with all of your heart, soul, mind, and might.” And all of Israel knew that truth since God was clear on this to begin with. Knowing the truth was the easy part. Acting on it was another story. 

Jesus fulfilled this command perfectly. He loved God completely. He depended on God through prayer, knowing the Scriptures, and submitting to God’s will even at the cost of His life. What does it take to love God completely? In Mark 10:17-22, another man approached Jesus, desperately wanting to please God. He runs up, falls on his knees before Jesus, and asked, “Good teacher, what must I do to inherit eternal life?” Jesus answers with, “You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’”

The man said he had kept them all. Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” 

This man couldn’t do it. He left, overwhelmed with emotion. Turns out he was very rich. What was the problem? This man loved his wealth too much to give it all away, and until he was willing to make that sacrifice he could not have the one thing he lacked: Jesus. 

Once we realize who Jesus is and what He offers us, there is nothing we wouldn’t give to have Him. Jesus loved the “rich young ruler,” but the man who came to him couldn’t part with the things he loved. That’s exactly how it is today, a Savior who loves us, but we can’t seem to love Him enough to sacrifice. When people see this kind of sacrificial love for God, they never forget it. Those who love God with their entire being leave a legacy that isn’t quickly forgotten. 

There are many to this day we can all think of who left a powerful legacy because of their love for God. The Plague of Cyprian came along a couple centuries after the time of Jesus. One document says that in Rome, where a million people lived, as many as 5,000 died per day. This plague terrified people. It was so devastating that when the first symptoms appeared some villages simply emptied out, leaving the sick behind. There was no cure. There was no hope. So they left sick family members in their beds and ran for their lives. But Christians didn’t run. They stayed and brought water to the sick. They fed them. They changed their bandages. They loved and encouraged them. And they even got sick in the process.

There’s no telling how many people came to Christ because Christians served, and there’s no telling how many Christians lost their lives because they stayed behind. People were stunned at the love these Christians showed to the sick. This is why the Roman Empire changed so dramatically. 

They couldn’t ignore the actions of people who loved God so much that they would be willing to give up their lives. And in the same way, when we sacrifice on behalf of others, they will see our love. The church that sacrificially loves and cares for its community will discover that it holds more power than any person or group in power. 

There’s no single action that defines a person who loves God completely, but fulfilling the royal law will always speak volumes of our love for God.

Ezra: Israel’s Restoration Movement (VI)

The Fruits Of Restoration (6:13-22)

Neal Pollard

There is nothing like the satisfaction of completing a task that was especially hard-fought and challenging. But, there was Judah in Ezra’s day after Haggai and Zechariah’s message propels them to the finish line concerning the temple (14). After earlier opposition from their neighbors, Judah is assisted by the most powerful nation on earth “with all diligence” (13). It was not nearly as glorious as the original (3:12; Hag. 2:3), but it was rebuilt and available for Judah to use to worship God as before the captivity.

Consider some of the fruits of their obedient, faithful efforts. These are fruits of restoration.

Joy (16,22).

In a world where everybody just wants to be happy, few know genuine joy. The happiness for the people here is so intense and deep-seated because God is the source and reason for it. They celebrated the dedication (16) and Ezra says “the Lord had caused them to rejoice” (22). There is a unique, genuine joy available to those who are seeking to build their lives and religion according to the Lord’s pattern (Rom. 15:13). 

Faithful Worship (17-20).

Following the revealed instructions from God through His leaders, the people were now enabled to dedicate the temple (17), appoint the priests (18), and observe the Passover (19-20). They have returned to the proper place, people, and practice of worship. That is the epitome of restoration. When we submit to the instructions of the New Testament regarding who leads (1 Tim. 2:8,11-12), where we participate (Heb. 10:24-25), and how we worship (cf. Col. 3:16-17), faithful worship, when done in proper spirit, follows (John 4:24). 

Purity (20-21).

The ones who could participate in the Passover were those who had purified themselves. That started with the leadership (19) and extended to the rest of the participants (19-20). It mandated separating from “the impurity of the nations of the land” (20). They could come before God with pure and holy hands (cf. 1 Tim. 2:8). Think about what Peter tells believers: “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God” (1 Pet. 1:22-23). 

Divine Aid (22).

Do your best and try your hardest, but you will fall terribly short without this factor. God’s providence paved the road and opened the door to restoration. The Lord “…had turned the heart of the king of Assyria toward them to encourage them in the work of the house of God.” “The Lord had caused them to rejoice.” One of the fruits of seeking to restore God’s will and ways in our public and private lives today is this assurance. Jesus promises, “I am with you always” (Mat. 28:20). “I will never desert you, nor will I ever forsake you so that we can confidently say, The Lord is my helper…” (Heb. 13:5-6). 

Be body builders, building the Lord’s church the Lord’s way. Let’s go all the way back to the Bible. The end result is a multitude of blessings (Eph. 1:3) like those mentioned in Ezra 6:13-22. 

Left And Right

Gary Pollard

In Matthew 23 Jesus directed some wrath at religious leaders. Verses 3-4 set the tone for what follows — they were hypocrites. He said, “So you should obey them. Do everything they tell you to do. But their lives are not good examples for you to follow. They tell you to do things, but they don’t do those things themselves. They make strict rules that are hard for people to obey. They try to force others to obey all their rules. But they themselves will not try to follow any of those rules.” 

Then, “It will be bad for you teachers of the law and you Pharisees because…” 

  1. You are hypocrites. You travel the world to convert someone and make those converts worse than you are. 
  2. You guide the people, but you are blind. 
  3. You take great pains to follow the smallest commands, but you neglect the most important aspects of the law. 
  4. You put on a good show of holiness, but your hearts are filthy. 
  5. You condemn your ancestors for killing the prophets, but you’re going to kill The Prophet anyways. 
  6. You will not escape God, you will all be judged guilty and be sent to hell. You will be guilty for the death of all good people who have been killed on earth, even for the deaths of Abel and Zechariah. 

With this as a backdrop — and after condemning all of Jerusalem for their evil — Jesus warns his disciples about the future destruction of Jerusalem. This would happen in less than four decades. He throws in some stuff about Earth’s destruction, too. He ends it with examples of good servants, bad servants, and being ready for his final return. This continues through chapter 25, which ends with a climactic display of justice before the entire planet faces eternal life or death. 

So Jesus sets up an archetype — those who claim to follow him, but who push people away from him through their hypocritical, legalistic behavior. How do we know this? 

When he separates everyone into two groups (sheep on the right, goats on the left), the godly are apparently surprised at their fate. “When did we do anything in your name?” They had fulfilled the Royal Law, which meant they lived in his name. 

But the people on the left will be equally shocked! From earlier in Matthew (chapter seven), “Didn’t we prophesy in your name?” “Didn’t we cast out demons in your name?” “Didn’t we perform miracles in your name?” Matthew 7 is about wolves in sheep’s clothing, trees that produce inedible fruit, and people who don’t do what God wants. Right after this section, Jesus goes on a healing tour around the region and sends his followers on missions of the same. He practiced the Royal Law perfectly. 

So what’s the point? As the rest of the NT teaches, we cannot expect to see God if we don’t take care of our fellow man. We cannot expect to see God if we tithe herbs while neglecting the most important aspects of the law (in context, providing for people who need food and other forms of care). 

The scribes and Pharisees are the archetype of those on the left who will be shocked that God rejects them. We often apply this to people in denominations who will be shocked that God rejects them because of how they worshipped or what they taught. This is an egregious mishandling of the text. Jesus applied this explicitly to those who claimed to act in his name while their legalistic behavior and lack of charity repelled others from seeking him. 

Ezra: Israel’s Restoration Movement (V)

Providence And Restoration (5:1-6:12)

Neal Pollard

After the hassle and opposition of the enemy, Judah did cease work on the temple for a while. As The Pulpit Commentary says, “There crept over the people a growing indifference to the work; they became unready for the self-denial which it demanded; their spiritual unfitness for it was increased by the presence of the external obstacles: to understand this we must turn to the prophecies of Haggai and Zechariah” (H.D.M. Spence). They invested their energy, time, and money on rebuilding their own houses (Hag. 1:4-7). Zechariah reveals that it was a heart problem, a tendency that undid their forefathers (Zec. 1:1-7). 

But, the work and preaching of these two prophets had their effect. Led by their governor and High Priest, the people “arose and began to rebuild the house of God which is in Jerusalem; and the prophets of God were with them supporting them” (Ezra 5:2). Then, officials who look to be Persian imperial representatives (regional officials rather than national officials, thus higher, greater authorities than Zerubbabel), enquire into what they were doing and who gave them permission to be doing it. This questioning seems to be prompted by a different motivation than the Samaritans’ effort. The Samaritans were trying to stop the work while these Persians were making sure these Jews were not working in defiance or rebellion to their king. 

Unlike with the first inquiry, Judah continues to rebuild while the Persian governor, Tattenai, writes to King Darius to see if this project was sanctioned (5:5ff). It’s impressive that his letter to Darius shows reverence to Jehovah and respect to the Jews. Tattenai refers to “the house of the great God” (5:8). He passes along their reference to Him as “the God of heaven (and earth)” (5:11,12) and the temple as “the house of God” (5:16,17). Tattenai passes along Judah’s claim that King Cyrus (founder of the Persian Empire) gave them permission and even proclaimed that the Persian treasuries underwrite the project (5:13-17). 

Darius, the current king of Persia, has the archives searched and the scroll containing Cyrus’ decree is found in the fortress city of Ecbatana, Media (6:1-2). They find the decree just as the Jews claimed, complete with the specifications of the temple’s size (6:3), materials (6:4), and furnishings (6:5). Upon finding this, Darius goes even further. He commands that the Jews be unobstructed (6:7), underwritten (6:8), and unhindered in their return to worship and service to God (6:9-10). To underscore his seriousness, Darius ends by saying, “And I issued a decree that any man who violates this edict, a timber shall be drawn from his house and he shall be impaled on it and his house shall be made a refuse heap on account of this. May the God who has caused His name to dwell there overthrow any king or people who attempts to change it, so as to destroy this house of God in Jerusalem. I, Darius, have issued this decree, let it be carried out with all diligence!” (6:11-12). 

Consider what happens here. The people attempted to rebuild the temple. Opposition stopped their work. God raises up prophets to stir the people back to action. The people favorably respond, getting back to work. Imperial officials happen by their worksite, asking by what authority they were working. They refer back to Cyrus’ original decree, which is verified by Darius. Not only does he permit the work to continue, but he also pays for it. 

Can’t we apply this to today? Hasn’t God given us a great work? Don’t we face external pressures and internal obstacles which discourage our obedience? Not only can God’s message stir our hearts and move us to restore, but we can also count on God to provide what we need, when we need it, if we will put our hands to the good work (Neh. 1:3). This is the very thing Paul has in mind when he writes, “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). God is the cause, He is at work helping His people serving His purpose! If God wills it and we do it, He will help make it happen! Believe it!