Tag: Bible

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

God’s Final Word To His People (66:1-24)

Neal Pollard

It seems to me that, as chapters 63-64 formulate the prayer of God’s people, chapters 65-66 form God’s answer to their lament. This final chapter also serves as a powerful summary and overview of the entire book. God addresses multiple audiences as He looks ahead one final time to the coming of the Messiah. Let’s notice the grand close to this often-regarded magnum opus of all the Old Testament prophetic works. 

A word to the humble (1-5). Isaiah at least alludes to, if not quotes, the Spirit-led David (2 Sam. 7:5-7) and Solomon (1 Ki. 8:27) at the former’s resolve to build the temple and the latter’s dedication of the temple. He expresses how He cannot be confined or contained in the worship structures built by man, even His own people’s sanctioned efforts. Perhaps Paul also has Isaiah 66 in the background of his thoughts as he preaches, “The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; and He made from one man every nation of mankind to live on all the face of the earth” (Acts 17:24-26a; cf. 1-2). He declares that He dwells not in literal structures, buildings, but in the right kinds of hearts. Specifically, He is to be found in humble, contrite, and trembling hearts. Could this be a three step process? Humility is affliction of heart, the poor in spirit (Mat. 5:3). Contrite is the crippling effect, the penitent in heart. Trembling is fear or terror at the power of God. If I’m convicted, experience godly sorrow, and then am filled with the dread of not having my sins forgiven, God knows that this is my best hope of doing what pleases Him. Verses 3-5 contrast this tenderness of heart, as He depicts those who choose their own way, delight in their abominations, refuse to listen, and prefer what God hates. These wicked ones may hate the humble of heart, but the arrogant will finally be put to shame. What a needed reminder for us, if we are trying to serve God in humility. We may be viewed contemptibly who are living by the gospel according to self, but God will humble the proud (Psa. 138:6; Prov. 3:34; Mat. 23:12; etc.). 

A word to the faithful (6-14). Isaiah engages in intimacy imagery to discuss the future rebirth of God’s people, likened to a mother giving birth to a child. He follows the metaphor from conception to the resulting child’s maturity. Restoration and return from captivity will happen as if the conception and birth occurred on the same day (7), even though there were birth pangs in between. Birth is an occasion for rejoicing (10). The mother-child relationship, with its intimacy and closeness (11-13) is the perfect picture of divine comfort (13). Don’t miss the connection of Isaiah’s Son (7:14; 9:6) and Servant (49:1) to be born and the “nation” (1 Pet. 2:5,9) that would come soon thereafter. Peace and glory would be seen and known to all who would become part of this privileged people. The New Testament shows the glorious fulfillment of this starting in Acts two. 

A word to the unrighteous (15-21). The language in this next to last paragraph is of judgment, a recurring theme throughout this entire book. Fire is an often-used symbol of judgment, from Mt. Sinai onward. This paragraph is full of the language of divine punishment– “render His anger with fury” (16), “His rebuke with flames of fire” (16), and “gather all nations” (18). God depicts Himself as all-knowing (18). In the wake of judgment, there will be restoration of true worship and faithful service (20-21). While the end for the wicked is depicted in darkest colors, there is hope for as long as there is still time. Remarkably, God extends a promise of forgiveness and restoration until the end of all things! Even when promising retribution, He offsets it with His perfect grace. 

A word to the whole world (22-24). Isaiah implies an eternal picture as He closes. His language of “new heavens and new earth” (22) will be taken by Peter (2 Pet. 3:13) and John (Rev. 21:1) and given eschatological (eternal) meaning. The eternal aspect is also embedded in the idea of the place and the people enduring (22). The picture of perpetuity is also seen in verse 23. Jesus takes the word picture in verse 24 and applies it to hell (Mark 9:48). Because of the successful work of Messiah, spiritual life and torment are co-eternal (Mat. 25:46). 

James Smith writes, “While gold and silver depict the glories of Zion, so fire and worms depict the fate of the wicked” (OT Survey Series, 171). Through this dramatic imagery, Isaiah points his readers ahead to more than return from a foreign, physical land. There is return from the figurative wilderness of sin. The Messiah will bring this about, and those who humble their hearts and faithfully follow Him will enjoy all He has to offer in the eternal fellowship and all His perfect home contains. This is a glory and hope for all nations! All because it comes from the heart and hand of a holy God. 

Calls From The Low Dungeon

Neal Pollard

All he said was what was true. For prophesying that Judah would he devastated by Babylon, Jeremiah was cast into the dungeon of the king’s son (Jer. 38:1-6). He was suspended by cords which surely cut into his armpits. He soaked in unsanitary mire. He was left there to starve to death. Were it not for the compassionate heart of Ebedmelech, Jeremiah likely would have died.

The book of Lamentations, written by Jeremiah, is entirely filled with his sorrowful cries because of God’s punished people. The book can be seen as five, distinct mournful poems. Each poem reflects a different facet of the common sorrow [chapter one, the physical suffering of Judah; chapter two, God’s scolding of Judah; chapter three, Jeremiah’s spiritual suffering because of Judah’s sins; chapter four, the spiritual suffering of Judah because of their sins; chapter five, Jeremiah’s supplications for contrite Judah] (F.D. Hemenway., 454).

In Lamentations 3:55, the weeping prophet tells the Lord, “I called on Your name, O Lord, from the lowest pit.” This image is identical to the words of the psalmist, who says in Psalm 88:6, “You have laid me in the lowest pit, In darkness, in the depths.”  Heman seems to complain that he has been placed there because of injustice and not because of his iniquity. Our minds are called back to Dothan, where jealous brothers cast Joseph into an empty pit. The sins of Joseph’s brothers caused him to look up from his pit.

But, no doubt or question arises about why Judah is in this figurative pit from which Jeremiah cries. Though Jeremiah has lived godly and has not deserved suffering , he realized he stood among a nation of people who failed to obey Jehovah. So, from the low dungeon of despair, Jeremiah says several things.

“You Heard Me When I Cried” (Lamentations 3:56). From this statement we see that THE LORD RECOGNIZES HIS PEOPLE! David knew this (Psalm 6:8; 18:3-6; 66:19), as he often exclaimed that “God has heard me.” Paul’s inspired conviction of hope was “the Lord knows them that are His ” (2 Tim. 2:19). To the Corinthian brethren, Paul said, “But if any man love God, the same is known of God” (1 Cor. 8:3). In verse 56, Jeremiah finds comfort in calamitous times. He also makes an impassioned plea that God not turn away from His crying, Because Jeremiah was a child of God, he was assured that God would, in some way, answer him.

“You Drew Near When I Called” (Lamentations 3:57). THE LORD RESPONDS TO HIS PEOPLE! Jeremiah recognized the “Shepherd” aspect of the Lord. One can clearly envision the cradling Arms of the Almighty, scooping up His lambs injured by their own choices and giving them comfort in their repentance (cf. Psalm 23). James would teach us that God draws near to us if we draw near unto Him (James 4:8).

“You Have Pled The Causes Of My Soul” (Lamentations 3:58). Truly , THE LORD REPRESENTS HIS PEOPLE! David prayed that God would plead his cause and deliver him (Psa. 119:154). The prophet Micah patiently waited for the representation of the Lord on his behalf. He said, “I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me” (Micah 7:9). He who, in the flesh, experienced humanity represents man before God as mediator (1 Tim. 2:5).

“You Have Redeemed My Life ” (Lamentations 3:58). THE LORD REDEEMS HIS PEOPLE! A suffering Job rejoiced, ” I know that my redeemer lives, and that he shall stand upon the earth at the latter day” (Job 19:25). Jeremiah, knowing the mercy of the Lord, confidently spoke of how God had preserved his life in times past. In a greater sense, Christ is the means of mankind’s redemption from eternal condemnation. That prolific passage, Titus 2:11-14, proclaims that God’s saving grace has appeared to all men in the person of Christ, “that he might redeem us from all iniquity.” Christ’s incorruptible blood redeems the faithful obedient one (cf. 1 Pet. 1:18). Part of the enchanting song sung by the adorers of Christ includes the words “…For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation” (Rev. 5:9). 

“You Have Seen My Wrong” (Lamentations 3:59). Additionally, we learn that THE LORD REPRIMANDS HIS PEOPLE! God sees all that we do, though many think that God only sees the good we do. Others think that God only sees other people’s wrongs, and still others think that God only sees non-Christians’ sins. God sees everything everyone does every instant everywhere and every time. How wonderful and reassuring this is to those who walk in the light. How fearful this is for those who walk in darkness. God, in His justice, will punish all whose wrongs are not covered by Christ’s precious blood.

Obviously, God’s people had sown iniquity. Jeremiah rebukes his brethren throughout the book of Jeremiah because of their idolatry, hypocrisy, failings in the home, materialism, and stubborn wills. Through the Babylonians, Judah reaped the captivity. But, as Jeremiah prophesied, Judah would not be captive forever (Jer. 30-35). God heard the cries of Jeremiah from the low dungeon of despair.

Christians have the confidence that God will deliver them from the Pits of Persecution, the Dungeons of Despair, and the Cells of Sin. What hope!

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

The Lord’s Answer To The Prayer (65:1-25)

Neal Pollard

God not only answers the prayer of chapters 63 and 64, His response is the consistent message of the whole book. He loved them, but they had turned other places and disregarded their covenant relationship with Him. This resulted in the judgment of Assyria (seen in chapters 1-37) and Babylon (chapters 38-66). In this chapter, there are at least four answers God gives to the prayer.

There will be judgment for the unrighteous (1-7).  Up front, God offers His grace to all who are willing to receive it (1-2). Paul quotes these verses in speaking of the mission of gospel preaching under Christ (Rom. 10:21). But, despite His pleading, the unrighteous rebelliously ignore Him. As in Romans, so here the Gentiles found a God who they did not seek while the Jews rejected a God who sought them! In these verses, we find the first of multiple lists. God lines out His people’s sins one by one: (1) unlawful sacrifices (v. 3), (2) unlawful offering of incense (v. 3), (3) practicing necromancy (v. 4), (4) violating the dietary laws of the Law of Moses (vs. 4), and (5) arrogant self-righteousness (vs. 5). How God hates willful disobedience! It’s like smoke in His nostrils (5), and He vows to repay their sin (6-7). He had seen this unrighteous pass from father to son, year after year. He has had enough!

There will be salvation for the remnant (8-12). God’s reply includes a promise of One from among the righteous remnant (9). He sees a righteous minority among the faithless majority, and He will bless them as surely as He will punish the other. He promises rest for those who seek Him (10; cf. Mat. 11:28-30). But that preservation is contrasted with the certain judgment of all those who ignore Him and choose sin instead (11-12). 

There will be consequences for both (13-16). There are contrasting destinies laid out for both groups. The list in these verses are reminiscent both of Jesus’ sermon on the plains, recorded by Luke in Luke 6:20-26, and Jesus’ final parable of preparation in Matthew 25:31-46. James Smith neatly charts the contrast:

CONTRASTING DESTINIES Isaiah 65:13–15
God’s ServantsThe Wicked
1. Shall eat. 2. Shall drink. 3. Shall rejoice. 4. Sing for joy of heart. 5. Called by a new name.1. Shall be hungry. 2. Shall be thirsty. 3. Put to shame. 4. Cry for sorrow of heart. 5. Leave their name as a curse.

(OT Survey Series, 168). 

Once again, along with provision and joy, the righteous obedient will be blessed by having a new name (62:2; Acts 11:26). Each paragraph reaffirms that Isaiah is looking ahead to the Christian Age, to what the Messiah would usher in at His coming to earth. 

There will be reward for the people of God (17-25). At the end of the chapter, God’s focus is solely on the blessings enjoyed by the faithful. When will these promises be fulfilled? First, let us notice what the promises are.

1) New heavens and new earth (17).

2) Gladness and rejoicing (18-19).

3) Longevity (20).

4) Prosperity (21-23).

5) Answered prayer (24).

6) Safety and unity (25).

Second, let us notice when those promises would be. Christ would definitely bring about the establishment of all these blessings with His coming, life, death, burial, resurrection, and ascension. Much of the New Testament is devoted to these promises for those in Christ Jesus (Eph. 1:3). Yet, none of these are restricted only to the Christian Age, but find their ultimate fulfillment in eternity following the general resurrection (John 5:28-29) and universal judgment (Matt. 25:31-34). The perfection of these promises will be enjoyed for those who inherit eternal life.  There will ultimately be “new heavens and a new earth” (2 Pet. 3:13; Rev. 21:1). There will be a permanent end to sorrow (Rev. 21:4). There will be an end to death (Rev. 21:4). There will be an eternal inheritance (1 Pet. 1:4). There will be an end to the fears and threats always possible in this life (Rev. 21:8).

The readers should anticipate the first coming of the Messiah, but they should also live with anticipation of His second coming (Heb. 9:27-28). The same hope brought by His successful mission of salvation would sustain them as they anticipated His final mission of judgment. 

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

The Contents Of A Fervent Prayer (64:1-12)

Neal Pollard

Chapter 63 sets the stage for the obviously heartfelt, intense prayer of God’s people. Truly, “The one praying believes that the people who are called the ‘people of Yahweh’ should receive special attention and divine intervention from their God. The problem, of course, is that God cannot deal with them compassionately as long as they continue in their sins and do not confess them or turn from them” (Gary Smith, NAC, 684). Willful, habitual sin is a stubborn obstruction to effective prayer (1:15; 59:2). Yet, when we look at the heart of the one presenting prayer in this context, we see one who has turned a spiritual corner. The prayer here is of one totally transparent and humble as he calls on God in prayer. Notice the specific contents of this powerful prayer.

He calls for God to personally appear (1-2). The confidence of this praying one is that the evident action of God will be unmistakable in the eyes of his enemies (cf. Psa. 23:5). Those enemies will tremble when they see God in action. 

He pleads for God to duplicate His deeds of the past (3-4). This petitioner draws on his history and heritage, when God unexpected, awesome things. He has faith in a God who acts, who makes mountains tremble and who does what human eyes and ears cannot anticipate. 

He longs for fellowship with God (5). As fearsome as God’s power is, He meets with the one who rejoices in doing righteousness. Those who walk in the light need not fear or hesitate to commune with God (1 John 1:7). 

He asks for God to be merciful (5b). There is never a question of the flawlessness of God’s character, as perfectly balanced as a holy God would be. Why was God angry with them? They had sinned–for a long time! Could they hope for salvation while so stubbornly sinful?

He acknowledges weakness, sin, and inadequacy (6-7). How does God feel when one falls unpretentiously before Him? Jesus illustrates it well in a parable, when a tax collector could not even lift up his eyes to heaven, but was beating his chest, “saying, ‘God, be merciful to me, the sinner” (Luke 18:13). Jesus’ startling conclusion? “I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:14). The praying one in Isaiah 64 confesses to spiritual uncleanness, with even “righteous deeds” being like filthy garments, withered by sinfulness and gnarled by self-sufficiency. Honest prayers have heaven’s rapt attention. 

He claims heritage and identity (8-9). Only in the wake of full confession does he dare to appeal to his spiritual family ties. He calls Him Father, Potter, and Lord. He claims to simply be the work of God’s hands and part of the people of God. On that basis, he hopes for mercy and compassion. 

He requests for God to restore (10-11). The present looks both grim and dim. The nation is decimated. The temple is gutted by fire. Its contents are now ruins. Only divine intervention can change the state of things. 

He prays for God to act on their behalf (12). The summary petition of this fervent prayer is brief, but intense: “Will You restrain Yourself at these things, O Lord? Will You keep silent and afflict us beyond measure?” As do others in Scripture (some 61 times from Exodus to Revelation), Isaiah is essentially asking, “How long?” In the throes of suffering, sorrow, and sin, we most acutely sense our need of God’s rescue. That’s where the prophet and the people are. It is where we regularly find ourselves. We never grow beyond the need of God’s gracious intervention. With such a sense, won’t we stay glued to the practice of fervent prayer (Jas. 5:16)? 

Turning To God In Ups And Downs

Caden Hammer

In our Christian walk, we will have high moments and low moments. And learning to persevere through those low moments will get more and more important as we go through life.

I think it’s important to remember that even through difficulties, God is still with us and working in our lives. Roman’s 8:28 says, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.”

When we are unsure of our situation or facing unknowns in life, we know that God already knows, sees what we don’t see, and already has it all figured out.

When we face these low points in life, it’s important to rely on God and his unchanging truths.

Verses like James 1:12, which says, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.”

Also 2 Corinthians 4:16-18, which says, “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.”

So when we are faced with discouragement, we have to lean into our faith, hope, and trust in God. But our ability to have that to fall back on is dependent on us doing the work in the good times, of building our faith and building our trust. If you wait until your low times, it’s too late.

So what are the things that we can do to build our faith and trust in God?
Making sure that you have good habits already is very important. Good Bible study habits, prayer habits, and good disciplines.


Also look for how God answers our prayers or the prayers of others.
‭‭Witnessing how other people cope with their own difficult situations helps us.
Another way is looking back on ways that God has taken care of you in other times in your life.

Through the rest of our lives we will be faced with a lot of ups and downs, and God wants to be there for us and to carry us through. But we have to do our part in seeking him.

Well, What Now?

(A Post-Election Perspective)

Gary Pollard

  1. We love our enemies and show kindness to people who hate us. 
  2. We focus on the transcendent — I know some Christians who are upset about the election results because it may mean their families never get into the country. As an American, I wholly disagree with that mentality — immigration is not a right but a privilege, and must be done legally. That said, I understand their frustration. Our immigration system has become insanely corrupt. It usually takes years, an enormous amount of money, lots of traveling, and miles of paperwork to do it legally. Our ancestors didn’t face anywhere near the same bureaucratic challenges that are in place today. Yes, they came here with nothing but a good work ethic and a desire to contribute, which is arguably not present today. I’m saying all of this because many — understandably — become defensive when someone says, “Maybe we should be compassionate.” What they hear is, “We should just dissolve our borders and overlook the rampant violent crime it causes.” Nope. But we should be patient with and compassionate toward our foreign-born Christian families. We’ll never win hearts and minds by leaning further into our national identity than we do our transcendent one. 
  3. Be grateful, always. Our hope isn’t in any human being or human administration. The powers that be exist because God put them there! Whatever happens in the coming years, we’re grateful that God is and rules. 
  4. Remember the past. The ancient Israelites met the most trouble when they forgot lessons learned by their predecessors. Repeated mistakes result in repeated outcomes. 
  5. Keep eyes on the ultimate goal, first and foremost. My wife and I are expecting our first child after ten years together. Yes, that changes a lot about how I view the world! Yes, I’m breathing a little easier with the possibility of better economic times ahead. But those issues pale when compared with the responsibility of aiming a conscious mind at God. Nothing matters more than hearing, “Good job,” when our Creator returns. Ideally, my loved ones hear the same thing. We’re in for perhaps brighter days — but that can’t distract from what actually matters. 

You have heard that it was said, “Love your neighbor and hate your enemy.” But I tell you, love your enemies. Pray for those who treat you badly. If you do this, you will be children who are truly like your father who is in the heavens. He lets the sun rise for all people, whether they are good or bad. He sends rain to those who do right and to those who do wrong. If you love only those who love you, why should you get a reward for that? Even the tax collectors do that. And if you are nice only to your friends, you are no better than anyone else. Even the people who don’t know God are nice to their friends. What I am saying is that you must be perfect, just as your father in the heavens is perfect (Mt 5.43-48). 

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

The Lovingkindnesses Of The Lord (63:1-19)

Neal Pollard

In explaining this section (63-65), John A. Martin says, “Isaiah was writing for the exiles in Babylon who would view their situation as somewhat hopeless. They would not be able to sense how God could possibly help them in their distress. However, they would remember the way the Lord had helped His people in bringing them out of bondage in Egypt. This would encourage them to pray for release from their bondage” (BKC, Walvoord & Zuck, eds., 1118). Isaiah begins the chapter with the picture of the Lord’s triumphant battle against His enemies, His garments stained red with the blood of His enemies (1-3). His missions are vengeance and redemption (4), and He alone was responsible for the success of both (5-6). Isaiah has not long before says, “The Lord’s hand is not shortened that it cannot save” (59:1). Here, He acts in accordance with His own righteous nature.

He is full of favor (7-9). God’s people sing of the loyal love of God as they look to the past, shown by His goodness and compassion. He felt for them, saved them, lifted them, and carried them by His mercy and love. “All the days of old” (9) shows the retrospective look at the past, full of God’s favor and tenderness toward them. These were His people and He was their God (8).

He is firm (10). Think of times like the wilderness wandering, the period of the judges, or the Babylonian Captivity where the nation turned against God for self, sin, or idolatry. Isaiah classifies such behavior as rebellion, grieving the Holy Spirit. God says He fights against His people when they turn from Him. It is frightening to hear God declare Himself our enemy!

He is fair (11-15). As if waking up from a dream (nightmare?), they “remembered” the days when Moses led them. They recalled deliverance at the Red Sea (11), the Holy Spirit in their midst (11), which Isaiah elaborates on in verses 12-14. They cry out for that fairness as they pray to God for His mercy to be shown to them once more. They feel that He is holding back, and they plead for it to return!

He is Father (16-19). Isaiah exclaims this. “For You are our Father” (16). He says that even when the people forget this, it is still so (17). With oppression and opposition, they feel like one who was never ruled or possessed as His family. They long for that again.

Isaiah represents the nation, praying to God in the midst of abandonment. Their hope is that He will be consistent with His nature and shower them once more with lovingkindness. 

Pillars Of Truth

Carl Pollard

Scripture offers deeper insights into the nature of truth. When you choose to integrate faith into your everyday life, you will find meaning and you will be fulfilled. 

You will find a purpose driven existence that the world longs to have. With God, life has meaning. 

Notice with me 5 biblical truths that shape our worldview. There are many more, but these five have been the fundamentals of our faith. These are the ones that the apostles taught to the world after the ascension of Jesus. I am thankful that God has given to us a framework as Christians, a framework through which we are supposed to interpret the world.

We don’t rely on opinions, or feelings, or traditions, or our families, to tell us these truths. These truths were laid upon us by the Lord of Lords. He tells us these truths so that we would have a lens through which we can interpret the world. Without them we are Velma from Scooby Doo. We NEED these glasses to see the world properly.

Pillar number 1 in the biblical worldview…

We Were Created

How does the world say that we got here? 

In the beginning there was a cosmic boom. 

This is what our children our taught, and what more and more people are believing. 

This is totally contrary to the words of Scripture. We say “In the beginning God created.” The world says, “In the Beginning nothing created.” It takes more faith to believe evolution than it does the first five words of the Bible. Pillar number 1 of a biblical worldview contradicts the very nature of modern historical scientists. 

In the beginning God said, “Let us make man in our own imagine, in our own likeness” Gen. 1:26 

We were created and molded after the Creator. From this first pillar we learn many things. Because we have a Creator we better understand the world God placed us in. 

The knowledge of a Creator helps us understand ourselves better since we were made in the image of God. Because we were created we learn of the Creator who shaped us out of dust and breathed life into our bodies. We were created to ENJOY fellowship with our God.

Pillar number 2…

We Fell

In Genesis 3, man rebelled against God and as a result of that, sin entered into the world. This sin caused

  1. Spiritual separation: Adam and Eve and their children were separated from God, both physically and spiritually. They could no longer walk and talk with God face to face. 
  2. Physical changes: Adam and Eve became mortal, and they and their children would experience sickness, pain, and physical death. 
  3. Cursed environment: The ground was cursed in the Garden of Eden and throughout the earth. 
  4. Loss of righteousness: Adam and Eve became aware of their nakedness and knew that their former perfection was gone. 
  5. Guilt and shame: Adam and Eve felt guilt and shame they had NEVER felt this before. 
  6. Judgment: Satan was judged with a divine curse. The woman would experience pain in childbirth, and her husband was to rule over her. Man must now labor for his existence on a cursed earth. 

And if that wasn’t enough, Paul says this in Romans 5:12: “Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.” From the moment we fell, all people are born into a sinful world, and with a desire to rebel against our God. No matter who you are, you will have sin in your life (Romans 3:23).

There are so many people who don’t believe in God because of the consequences of the fall. They’re angry because there is suffering and death in the world. They think if God exists, why is there so much death and pain? Either He doesn’t exist, is too weak to fix it, or just doesn’t care. In their minds, they don’t believe in God because of these things. Why do so many feel this way? They fail to have a biblical worldview. Otherwise they would realize that all of this death and suffering and sorrow is a direct result of the fall. We recognize through a biblical worldview that we live in a fallen world. 

And because of this, although God is good and He exists, suffering also exists because we live in a SINFUL world. 

Do you see how these worldviews can start changing your attitude? Every tear you’ve ever shed. Every graveside you’ve ever attended. Every hospital you’ve been in. Every NICU a child is taken to. Every war that is fought. Every cancer treatment you take. Every grey hair or lack of hair. Every divorce, every death, every diseases. Every failure, every insecurity, every struggle ALL exists because we LIVE in a fallen world! 

What is the point if there is no God to save us from our sin?

Pillar 3…

We Are Redeemed

We are currently living in the Christian era or dispensation. We exist in a time, after the fall, but before the end. We are in the last times. No newer covenant, this is it. 

God has given His Son, we either accept Him or reject it. What more could God give? 

How else could He prove to His creation that He loves us? He chose us after the fall. 

We are now redeemed through Christ. We are living in a time after the resurrection and before the second coming. God is working on this earth to redeem those whose hearts are soft so that we can escape judgment. 

We are redeemed by the blood of Christ, and God is going to make sure that everybody has an opportunity to respond. 

And that is where we are now. God is redeeming for Himself a people who will spend an eternity with Him. Ephesians 1:7 says, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace.” This word redeemed literally means, to release from a captive condition, to deliver. What are we being released from? What holds us captive? The SIN we find ourselves in as we are living in a fallen world!

Christ is our redeemer who saves us again and again. God has regained His prize possession through the payment of His Son. 

Not everyone will be saved, only those who have come in contact with the blood of Christ. This is why call Him our redeemer. 

Those who are redeemed will be taken to paradise and saved from the destruction of this world. We live in the era of redemption. 

If you don’t have this biblical worldview, you will see no reason to stop sinful behavior. 

You will be just like those in the days of Noah, MOCKING the ones who are getting in a boat on dry land. This worldview should shape our perspective of life, to its CORE. 

Pillar 4…

We Are A Part of The Kingdom

The Kingdom of God is the reign and rule of God in our lives. We were redeemed to be a new creation in Christ. We are a part of the reign of God in the world. As citizens in this Kingdom, we are called to live in a way that reflects His values and priorities. 

We are called to live out the principles of our King in our daily lives. Jesus came, according to Mark one, preaching the kingdom of God is at hand. 

It’s here now! Our worldview, that is, our jobs, our families, our friends, our words, our thoughts, our actions, our attitude, our perspective, must ALL be shaped by our citizenship. We. Belong. To God. “But our citizenship is above, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Phil. 3:20).

We are here, but don’t belong. Live like you are in God’s Kingdom.

Pillar 5…

We Will Be Restored

This final pillar looks forward to the ultimate restoration of all things. We are promised that God will make everything new, just as it was in the beginning. Pillars 1 and 5 are connected by redemption and a kingdom. 

Through these things we will be restored to God’s original perfection. This is hope greater than any earthly thing. This promise of restoration helps us persevere through this fallen world. This promise helps us live as citizens of the Kingdom. The promise of restoration provides hope for the future. 

It encourages the redeemed to work toward godly love, to show mercy and forgiveness.

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

For Zion’s Sake (62:1-12)

Neal Pollard

Isaiah continues to look to the future, as is noted by the verb tenses. 19 times, God speaks of what He “will” do or what “will” happen. Repeatedly, there are promises ushered “for Zion’s sake” (1). In this brief chapter, we note three of those promises.

A New Name (1-5). God’s people would be distinguished by specific characteristics like righteousness (1,2), salvation (1,11), glory (2), and a royal crown (3). They would be distinguished by a new relationship with God, described as His delight and His bride (4-5). God would rejoice over them. The common tie between these characteristics and this relationship is the new name which God Himself would designate. As one investigates the rest of Scripture, there seems to be one clear fulfillment to this promise. We first read it in Acts 11;26, then again in Acts 26:28 and 1 Peter 4:16. It is a name that honors the Messiah–“Christian.” 

Blessed Assurance (6-9). Isaiah speaks not only of what God would call His people with honor, but He also speaks of how He would take care of them. He appointed watchmen, guarding day and night (6). This symbolizes the everlasting vigilance of the God who never sleeps (40:28-31). He would not rest until He fulfilled His Word to His people (7-8). No longer would His people be prey or plunder, but praise instead. 

Salvation (10-12). Homer Hailey writes, “Isaiah urged the citizens of Zion to go out through the gates and prepare the way for the nations to enter” (A Commentary on Isaiah. Grand Rapids: Baker Book House, 1985. 499; cf. 11:10; 49:22). God would send a Savior who would offer salvation “to the end of the earth” (11). He would offer salvation, reward, and recompense. The saved would be called “holy” (1 Pet. 2:9) and “redeemed” (Ti. 2:14; 1 Pet. 1:18). They would not be forsaken (Heb. 13:5-6). 

We have the benefit of hindsight which Isaiah’s audience could only dimly, at best, comprehend. Even the apostles, walking over three years with the Messiah Himself, had great difficulty understanding how Jesus had come to fulfill promises like these in Isaiah 62. Today, reading the New Testament, we have such an advantage. We wear that name, live with blessed assurance, and bask in His salvation. But it is not a secret to be kept to ourselves. God expects us to declare it “to the end of the earth.”

Isaiah: Trusting the Holy One Who Rules the World (LV)

The Mission Of The Messiah (61:1-11)

Neal Pollard

It was a Saturday in Nazareth and Jesus was about thirty years of age (Luke 3:23). He was in the synagogue “as was His custom…and He stood up to read” (Luke 4:16). The scroll of Isaiah was handed to Him, He opened it and “found the place where” what we know as Isaiah 61:1-2 was written (Luke 4:17). He read it (Luke 4:18-19), then reported, as “the eyes of all in the synagogue were fixed on Him” (Luke 4:20), “Today this Scripture has been fulfilled in your hearing” (Luke 4:21). Much more happened on this occasion, but Jesus indisputably makes the claim that Isaiah 61 is about Him. His mission is to give His people at least five indispensable resources. 

Redemption (1-3). Isaiah describes the seven-fold mission of the Messiah. It was a mixture of message and mercy, preaching and preserving. He would bind up and comfort the needy, but He would also preach, proclaim, and announce. Shame would be replaced with honor and strength. From early in His ministry, Jesus shows His intention to do both. In Mark 1:31-34, He was healing the people of Capernaum from sun-up to sun-down. The next day, when the apostles found Him praying in seclusion and told Him everyone was looking for them, He replied, “Let us go somewhere else to the towns nearby, so that I may preach there also; for that is what I came for” (Mark 1:38). The healing was to build faith in the heralding. Ultimately, His mission led Him to the cross where He would redeem believers (Mark 16:16) by dying for them (1 Peter 1:18-19). Yet, it started with this seven-fold mission.

Purpose (4-7). He came to do more than rescue mankind from sin. He came to give those of every nation a true sense of their intended identity. There would be a reversal of fortune. They would go from ruin, devastation, and desolation to priests and ministers filled with everlasting joy. But the priesthood would not be confined to the house of Levi or even only the Jews. Strangers and foreigners (Gentiles) would fill their ranks, too. The double portion is the inheritance of the firstborn (Deut. 21:17). Combined with verse 8, this shows the reward for the work as the universal priesthood of believers (1 Pet. 2:5,9). 

Blessing (8). The Messiah would “faithfully give them their recompense.” He would establish an “everlasting covenant” with them (2 Cor. 3:6; Heb. 13:20), often also called a “better covenant” (Heb. 7:22; 8:6) and a “new covenant” (Heb. 9:15; 12:24). Recompense is reward. It is hard for me to read this verse without thinking of promises like Ephesians 1:3. The Messiah came to bring all spiritual blessings to those in Him (cf. Rom. 6:3; Gal. 3:27). 

Honor (9-10). These “blessed” ones (10) would be known and recognized as His people. It would not be for their own glory, but it would allow them to glorify the Messiah. They would be salt and light who glorified God by their good works (Matt. 5:13-16). All would see them dressed distinctly in “garments of salvation” and “robes of righteousness,” like a groom or bride whose clothes reflect the joy of matrimony. John is going to draw on that latter imagery as he reveals the church glorified and ready for eternal honor (Rev. 21:2). 

Fruitfulness (11). The Messiah’s followers are lastly depicted as fruitful produce, “as the earth brings forth its sprouts, and as a garden causes the things sown in it to spring up.” The produce would be righteousness and praise. Where would this come from? The produce of His vineyard. We are fruit, but we are also workers in His vineyard who produce more fruit (Rom. 16:5; 1 Cor. 16:15). 

As Isaiah brings his epic prophecy to a close, he rivets his attention to the unprecedented and glorious work of the Messiah. The world had not seen nor could it have hoped for what He came to bring. But, ultimately, the message of the mission of the Messiah would spread to the whole world (Col. 1:23). Praise God, since that means that you and I have heard. Who do you know who needs to hear it? 

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

Basking In The Glory Of The Lord (60:1-22)

Neal Pollard

At the end of the book of Revelation (21:25; 22:5), John borrows the imagery we see in Isaiah 59 and 60, that of an everlasting light and the end of darkness and night. In both places, it is the Lord who provides the inextinguishable light and the endless reign. Here in Isaiah 60, the prophet points to a future glory which would be seen in Zion. While Christ is not specific mentioned in this chapter, Isaiah anticipates the divine work that would usher in the glory. Indeed, Isaiah speaks of a coming Redeemer (16). God’s faithful would bask in the glory of the Lord, which would be seen in the coming of God the Son into the world.

The appearance of glory (1-2). The prophet anticipates the defeat of darkness over all the earth, dispelled by the glory of the Lord upon His chosen people. All who saw them would glorify God. 

The restoration of glory (3-4). Isaiah mentions other nations, without calling any names. Certainly, Babylon would come to mind. Perhaps the Medes and Persians are part of this. Isaiah calls his lowly brethren to anticipate kings and nations being amazed at God’s ability to bring His sons and daughters back from afar. Ultimately, this glory would be seen as Jesus appears (cf. John 12:41). 

The measuring of glory (5-9). Isaiah uses monetary imagery to depict this glory. Notice the financial terms–“abundance” (5), “wealth” (5), “multitude of camels” (6), “gold and frankincense” (6; cf. Matt. 2:11), “flocks” (7), and “silver and gold” (9). The prophet depicts a glory which was apparent to all who look on. While this appears to be figurative, it reveals glory in a way men appreciate. The idea is that they would see the glory of the Lord, appreciate the spiritual riches He brought, and they would serve and worship Him (cf. Acts 13:46-48; Paul quotes Isaiah 42:6; 49:6). 

The recognition of glory (10-14). What Isaiah saw was a turning of the tables. Judah was presently a weak and vulnerable nation. They would, for centuries to come, be subjugated to world powers. Isaiah foresaw a spiritual kingdom that would transcend earthly power. It would be embodied in the Kingdom of Christ. The prophet depicts this as foreigners aiding God’s people, bringing their treasures to them, rebuilding the sanctuary and repenting of their abuse of them. While that may have a more immediate reference to Judah’s return from exile, Isaiah appears to point to something grander and more enduring. The nations would have a part in helping to build the spiritual kingdom. 

The resilience of glory (15-18). Isaiah depicts something “everlasting” (15,19). He says that violence, devastation or destruction would “not be heard again in your land” (18). Instead, there would be salvation and praise. Such a transformation of fortune! To what end? “Then you will know that I, the Lord, am your Savior And your Redeemer, the Mighty One of Jacob” (16). 

The reason for glory (19-22). All of this was designed to help the people of God finally and forever recognize the glory (19), light (20), transformation (21), and ability (22) of God. Ending with the light and glory imagery he began with, Isaiah sets the table for the righteous to anticipate the Messianic age to come. 

How faith-affirming it is to look at Isaiah from this side of the cross. We appreciate how what Isaiah so clearly foresaw, Jesus came and fulfilled. We are among those of the nations who glorify God and serve in the kingdom of Christ. Truly, we bask in the glory of the Lord!

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

Sin And Salvation (59:1-21)

Neal Pollard

The issue for not only this chapter but for all of human history since Eden in Genesis three is the tension between the sinfulness of man and the salvation of our Maker. Isaiah leads out with the greatest challenge to resolving this tension with his initial statement: “Behold, the Lord’s hand is not so short That it cannot save; Nor is His ear so dull That it cannot hear. But your iniquities have made a separation between you and your God, And your sins have hidden His face from you so that He does not hear” (1-2). This statement highlights God’s unhindered ability (to save), humanity’s unabashed immorality (to sin), and a potential unresolved inability (to be forgiven). The more entrenched man becomes in sin, the greater the spiritual danger until it is finally too late! 

Isaiah Describes Man’s Sinful State (3-8). The people knew from their devotional literature how damaging sin was to their relationship with God. The psalmist had said as much (Psa. 66:18) and so had Solomon (Prov. 28:9). Isaiah had thoroughly discussed the same matter already (1:15; 50:1; 58:4). Here, he adds vivid details. What had Judah done?

  • They were guilty of bloodshed (3; 1:21).
  • Their fingers were tainted with iniquity (3).
  • Their lips were stained with deceit (3; 28:15).
  • Their tongues muttered wickedness (3).
  • They were unrighteous and dishonest (4; 5:7).
  • They conceived and gave birth to mischief (4; cf. 33:11).
  • Their feet run to evil, speeding to shed innocent blood (7).
  • Their thoughts were depraved (7; 65:2). 
  • Their path was full of devastation and destruction (7).
  • Their way of life was crooked and perverse (8). 

He compares the nation’s figurative offspring (their sins) to adders and spiders, both deadly and unfruitful (5-6). Sin is a fruitless, unfulfilling business. It promises what it cannot deliver, and delivers what it would never promise. 

Isaiah Discusses The Universal Problem Of Sin (9-15). Suddenly, the prophet does the unanticipated. He lumps himself in with the nation, much as the righteous apostle John lumps himself in with sinners in 1 John 1:8-10). You will notice the shift in pronouns in the middle part of this chapter. He speaks in the first person plural (we, us, our) 17 times in these few verses. Much of that is to describe how everyone may suffer due to the sin and rebellion of wicked men (9-11). Yet, he says more than that. Notice verse 12: “For our transgressions are multiplied before You, And our sins testify against us; For our transgressions are with us, And we know our iniquities.” He elaborates on the absolute guiltiness of everyone, including himself (13-15). The result of their sin, described in verses 14-15, is an amplification of his words in the first two verses. Our sin cuts us off from good and God!

Isaiah Discloses God’s Promise Of Salvation (15-21). These verses are a microcosm of the theme of the entire Bible. Humanity alienates itself from God, unable to restore the breach. God sees and is moved to act. He promises salvation to those willing to accept His gracious, reasonable terms. So it is here. 

God sees (15). God feels (15). God springs into action (15). He arms and clothes Himself in battle array to fight for us (17). He punishes evil (18). The anticipated result of this, in His great long-suffering, is man’s fear and praise (19). He promises redemption and covenant (20), His Spirit and His perfect Word (21). God, the violated party, must–in accordance with His flawless nature–offer a way back to Him. He is not indebted to us to do so. He has done nothing wrong. Yet, He is driven by His love and mercy to give grace. 

That anyone would ever choose to serve sin and spurn salvation is mind-boggling. But, too many times in my life, I have chosen the path of sin to my own hurt (and to the hurt of others). All the time, a Redeemer waits to heal and restore me. Why would I reject that when nothing else satisfies? 

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

The Fast God Chooses (58:1-14)

Neal Pollard

It is possible to worship God according to His Word and God still reject it and even be repulsed by it. Such is the situation in Isaiah 58. The chapter begins with God charging Isaiah with the mission of crying out to the people, “declare to My people their transgression And to the house of Jacob their sins” (1). The sins have to do with their worship, but it was not that they were engaged in idolatry or violating the law of Moses concerning the acts. They plead their case that they sought Him, delighted in His ways, ask for just decisions, and delight in His nearness (2). They actually contend with God, wanting to know why He wasn’t seeing their fasting or noticing their humbling (3a). Somehow, they had numbed their consciences and have fooled themselves into thinking God watched their worship but ignored their lifestyles. Why was God so displeased with their fasts and their worship?

Their mistreatment of each other (3-5). From the very beginning (Gen. 4:6-8), God ties acceptable worship to loving and properly treating our brethren (see 1 John 3:12). On the very day of their fast, they sought their own desire, drove their workers hard, and fought and even resorted to violence with one another. They were not humbling themselves or showing remorse for sin when they fasted (5). They were blind to their inconsistency. How clearly God ties the two together! Through John, He also says, “If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also” (1 John 4:20-21). 

Their neglect of their daily duty (6-7). God tells them the fast He chooses, endorses, and accepts. It is one that leads to repudiating their wickedness (6) by a drive to stop oppressing their brethren (6), be benevolent and practice true religion with the less fortunate (7), and not avoid those in need (7). To hold up a pleading hand to God while slapping away a pleading hand of a brother is the height of hypocrisy. James says, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world” (1:27). 

Their disconnect between heart and action (8-12). God holds forth the promise of what could be if! By reigniting their heart and true devotion to God, they would find His positive response to their worship and their affliction of soul. He promises to bless and guide them if they would do the right thing driven by the right reasons. God wanted to rebuild for them and satisfy them, but He wanted them to “want” to do right driven by right motives. 

Their failure to truly put God above themselves in worship (13-14). They were more concerned in the beginning of the chapter about why their fasting did not benefit them rather than how God felt about it. The prophet exhorts them to be solely motivated His pleasure (13) and truly taking delight in Him (14). Then, and only then, would He pour out His blessings on them. Desisting from our own ways (13) is so difficult, but it is imperative to unlocking heaven’s genuine delight. 

Isn’t it interesting that Jesus would comment of vain worship during His ministry, citing the book of Isaiah? In Matthew 15:8-9, He says, “You hypocrites, rightly did Isaiah prophesy of you: ‘This people honors Me with their lips, But their heart is far away from Me. ‘But in vain do they worship Me, Teaching as doctrines the precepts of men.” This is quoting from Isaiah 29, and it discusses a different issue. But the principle is the same. Worship and lifestyle are inseparably joined. Our lips and mouths must be attuned to hearts driven to do the right things for the right reasons. 

Where Are You?

 Carl Pollard

H.G. Wells, an English writer, was never particularly religious, but after he had studied the history of the human race and had observed human life, he came to an interesting conclusion. He said, “Religion is the first thing and the last thing, and until a man has found God and been found by God, he begins at no beginning, he works to no end. He may have his friendships, his partial loyalties, his scraps of honor. But all these things fall into place and life falls into place only with God.”

I am thankful there is a God. That He exists, that He is in control, and that He offers eternal life. My life would be nothing if it wasn’t for His grace and love. There are a million different ways one could go about describing God the Father. Kind, loving, merciful, jealous, powerful, etc. Knowing God requires revelation. All that we know about Him is revealed in scripture. He chose to tell us who He is and what He has done for us. 

To dwell on the revealed knowledge of God is one of life’s highest pursuits. There is no better way to spend your time than to learn of the God who created, restored, and saved us. In scripture we read of His perfect attributes, His unfathomable love, His gift of salvation. If we took every writer, philosopher, poet, Christian, and put them to work describing the nature of the Father, the book would be added to until the end of time. As finite humans, it is impossible for us to comprehend the infinite. Our limits will forever keep us from fully knowing God. 

To know God completely and totally we would have to be God. 

Of all the places in scripture we could look, there is one that stands out. It’s not John 3:16, Eph. 2:8, Rom. 1:16, 1 John 4:8, 2 Peter 3:9. This perfect description for God isn’t found in 10,000 words, it is found in one. 

One single, Hebrew word incapsulates all of scripture, the theme of the Bible, and the attributes of God. 

In the beginning God created the heavens and the earth, the sea and all that is in them. He created with His words, the very world we see today. However, the world we are in now isn’t exactly what it used to be. 

God made man in His image, His likeness is found in us. He created Adam first, then Eve. 

We ruled the earth, God’s prize possession. 

He created us to love, to tend to the garden, to be with Him in perfect harmony. That is exactly what we see in Genesis 1-2, but things fundamentally changed in chapter three. The God who lovingly created the world, the garden for Adam and Eve, gave one single command. Don’t eat from the tree of knowledge. 

This command gave His special creation a choice. A choice to love, or a choice to disobey. True love is a choice, it is never forced. Sadly as we are familiar with, Eve listened to the serpent and ate of tree. She then turned to her husband and He ate. It is at this moment they realize they are naked and made clothes for themselves. And then…nothing happens. No lighting bolt, no death, no thundering voice from God condemning them to hell forever. The Lord himself comes out to Adam, and notice how he comes. He comes walking. He wasn’t in a hurry to strike the offender. walking in the garden. “In the cool of the day”—not in the dead of night when things are all the more scary. 

God is longsuffering, slow to anger, and of great mercy; and so He came walking, in the cool of the evening, when the sun was setting on the last day of Eden. Adam runs and tries to avoid the very God he had once met with confidence, the One he had the sweetest fellowship, talking with him as a man talks with his friend.

Gen. 3:9 The Lord God called to the man, and said one word, “ayyekkah” which is translated, “where are you?” Imagine hearing the voice of God as He cries, “Adam, where are you? This question reveals more than we have time to discuss. It showed that Adam was lost, or God would not have needed to ask him where he was. 

Until we have lost something, we do not need to enquire about it. God’s first words after the fall, a question posed to His creation. In this one Hebrew word is compressed a whole theology. In this ONE word, we find the nature of God. Understand these are God’s first words to the FIRST sinner. In asking this question we learn that

God Pursues The Lost Sinner. 

What Adam and Eve did was wrong. 

They knew it, and so did God. God was very clear on what would happen if they ate of the fruit. “In that day you will surely die” are the exact words God used. When Adam and Eve heard God walking they chose to hide. 

Why? Man had sinned against God. Notice the alienation of the heart that sin causes in the sinner. Adam should have sought out his Maker. He should have been running through the garden crying out for God,

“My God, my God, I have sinned against you. Where are you?” Adam should have fallen in humility at the feet of the Father. 

He had a closer relationship with God than anyone in today. HE LIVED IN THE PRESENCE OF God. He should have called out to God, ran to His feet, and fallen on his face begging for mercy. But instead, Adam flees from God. The sinner does not come to God; God comes to him. It is not “My God, where are you?” but the first voice that broke the silence after the fall is the voice of grace, “Sinner where are you?” God comes to man; man does not seek his God.

Isn’t this how it has always been? From this one Hebrew Word, we read of a God who reaches out to us, even when we have done our best to hide ourselves from Him. “But God shows His love to us, in that while we were sinners, Christ died for the ungodly (Romans 5:8).” While we spit on the body of Christ, God is crying out, “where are you, sinner?” In this one word, a love like mankind has never experienced is displayed. When God asked, “where are you?” We learn of a God who pursues the sinner. 

Today He continues to call, hoping that we will come to Him.

How We Decide To Live After A Leader Is Elected

Gary Pollard

A “satan” (σαταν) is an enemy or an obstacle of some kind. A “devil” (διαβολος) is one who puts down another person’s character or accuses them. Both describe a similar goal: to make someone less favorable in the eyes of another and prevent their acceptance. Our enemies did this in God’s presence (cf. Job 1 & 2 and at least one non-canonical source), but this is no longer the case thanks to Jesus’s sacrifice! He defeated them for good (Col 1 and 2), so “who is there to condemn when God is the one who justifies?” (Rom 8.33-34). 

My point is this: there is one leader of the satans, but there are many who accuse and put down. Perhaps this is why we’re told to avoid even entertaining an accusation against elders if there aren’t multiple witnesses (I Tim 5.19). We often absolutely deserve these accusations — we’re human, we fail all the time. That’s not the way God sees our relationship with him, though! Look at Rom 8.1ff, Jn 3.18, I Jn 1.9, and all of Hb 8. Provided we believe in him and aim higher than our physical bodies, he gives life and not condemnation. 

I’m writing this shortly after noon on Election Day 2024. I’ve not kept up with the details of the presidential race, and have mostly unplugged from the rhetoric. This is not out of self-righteousness or some other holier-than-thou attitude. To put it bluntly, I don’t need another reason to view others in a negative light! It’s way too easy to become a satan/devil when all I choose to be exposed to is the weakness of others. Everyone sins, everyone fails to live up to God’s intrinsic perfection (Rom 3.23). Even we who believe have to fight our sinful selves for as long as we’re in our current bodies (cf. Rom 7-8). I have to think that those who shove only the evil of other humans down our throats 24/7 are motivated by the same spirit as those who accuse(d) us before God. It’s much harder (for me anyways) to be “perfected in love” if all I see is the worst of humanity. 

In a roundabout way, this article is about how we decide to live after God puts a leader in charge of this country (cf. Dan 2.21). We all have a sense — rightfully so — that this election will determine the viability of our great country in the short and long term. We will likely either lose our national identity and freedoms and security, or we’ll push that decline further into the future. Will we get who we deserve or will God spare us for a few more years? I don’t know. But we beg God to give us the power to love other people and live like Jesus — whether he gives us Trump or Harris, economic prosperity or decline, national security or devastation, freedom of speech or censorship, etc. 

“When the assembly of the godly will appear and sinners will be judged for their sins and driven from the face of the Earth, when the Righteous One will appear before the eyes of the righteous whose chosen works hang on the Lord of armies, light will appear to the righteous and chosen who live on the Earth. Where will the sinners live then? Where will those who denied the Lord of armies find shelter? It would be better for them if they had not been born: when the secrets of the righteous will be revealed, the sinners are judged, and the godless are driven from the presence of the righteous and chosen, those who possess the Earth will no longer be powerful and exalted. They will be unable to see the faces of the holy ones because the Lord of armies will cause his light to appear on the faces of the holy, righteous, and chosen. Then the kings and the mighty will perish and will be given into the hands of the righteous and holy. None of them will seek mercy for themselves from the Lord of armies, for their lives will have ended”(I En 38; non-canonical book, for comparison).

Praise God’s name forever and ever! Power and wisdom belong to him. He changes the times and seasons. He gives power to kings, and he takes their power away (Dan 2). 

Lord, you are a great and awesome God. You keep your agreement of love and kindness with people who love you. You keep your agreement with the people who obey your commands. But we have sinned. We have done wrong, we have done evil things. We turned against you. We turned away from your commands and good decisions. The prophets were your servants. They spoke for you to our kings, our leaders, our fathers, and to the common people of this country. But we did not listen to them. Lord, you are innocent, and the shame belongs to us, even now. Shame belongs to the people from Judah and Jerusalem, and to the people of Israel, and to everyone who lives near and far in many nations across the Earth. They should all be ashamed because of the evil things they did against you. Lord, we should all be ashamed. All of our kings and leaders should be ashamed. Our ancestors should be ashamed, because we sinned against you. But Lord our God, you are kind and forgiving, even though we rebelled against you. … All of these terrible things have happened to us, … but we still have not asked the Lord our God for help. We still have not stopped sinning. We still do not pay attention to your truth, Lord. … Now, our God, hear your servant’s prayer. Listen to my prayer for mercy. For your own sake, do good things for your holy place. My God, listen to me! Open your eyes and see all the terrible things that have happened to us. See what has happened to the city that is called by your name. I am not saying that we are good people. That is not why I am asking these things. I am asking these things because I know you are kind. Lord, listen to me! Forgive us! Lord, pay attention, and then do something! Don’t wait! Do something now! Do it for your own good! My God, do something now for your city and your people who are called by your name (Dan 9.4-19). 

Lord, I have heard the news about you. I am amazed, Lord, at the powerful things you did in the past. Now I pray that you will do great things in our time. Please make these things happen in our own days. But in your anger, remember to show mercy to us. 

Figs may not grow on the fig tree, and grapes may not grow on the vine. Olives may not grow on the olive trees, and food might not grow in the fields. There might not be any sheep in the pens or cattle in the barns. But I will still be glad in the Lord and rejoice in God who saves me. The Lord God gives me my strength (Hab 3.1-2, 17-19). 

Who can accuse the people God has chosen? No one! God is the one who makes them right. Who can say that God’s people are guilty? No one! Christ Jesus died for us, but that is not all. He was also raised from death. And now he is at God’s right side, speaking to him for us. Can anything separate us from his love? Can trouble or problems or persecution separate us from his love? If we have no food or clothes or face danger or even death, will that separate us from his love? … But through all of these troubles, we have complete victory through God who has shown his love for us. Yes, I am sure that nothing can separate us from God’s love — not death, life, angels, or ruling spirits. I am sure that nothing now, nothing in the future, no powers, nothing above us or nothing below us — nothing in the whole created world — will ever be able to separate us from the love God has shown us in Christ Jesus our master” (Rom 8.34-39). 

Jesus is the one who says that all of this is true. Now he says, “Yes, I am coming soon.” I agree completely — come back to us, Jesus our master” (Rv 22.20). 

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

God’s Response To The Wicked (57:1-21)

Neal Pollard

Judah’s leaders (ch. 56) were thoroughly ungodly and blind to the danger their unrighteousness was leading them toward. It would come in the form of oppression from foreign nations (56:9). The righteous would be prematurely taken from among them (1-2), giving them peace and rest while leaving the wicked to face God’s judgement. Sometimes, God’s mercy is seen in delivering His faithful from the dark times in which they live. From verses 3-21, we read of God’s response to the wicked. He summons them, saying, “But come here, you son of a sorceress, offspring of an adulteress and a prostitute” (3). With such a wicked one before Him, He lays out His case with the charges to the idolatrous nation of Judah. 

God lays out the charges (3-10). These charges are representative of the whole of Judah’s iniquity. They all center in some way around idolatry. James Smith sees six in these verses: (1) Drunken revelry of the tree cult, (2) Child sacrifice, (3) Worshiping stone cult, (4) Sexual immorality on the high places, (5) Private deities in their homes, and (6) pilgrimages to worship Molech (5-10)(The Major Prophets, 153). No more serious charge could be levied, violations of the first two of The Ten Commandments (Exo. 20:3-4). They abandoned God for gods, not only foolish but fatal. 

God renders His judgment (11-13). Because they did not turn to God before their trouble came (11), He would leave them to their religious alternatives in their time of calamity. They relied on the idols in quieter times. His message is to rely on them now that they cried out, and see how helpful they are. But by contrast, “he who takes refuge in Me will inherit the land and will possess My holy mountain” (13). 

God provides hope after this case is closed (14-19). That hope was, as just noted, for those who turn to God for help. Isaiah seems to reflect back on chapter 40, referencing the smooth road paved by the Lord (40:3-5). The formerly faithful died and were removed from the nation (1-2). The future faithful are those who are “contrite and lowly in spirit” (15), whom God will reach out to and restore. There is no doubt that the current nation had earned divine punishment, a point Isaiah repeatedly makes in this paragraph. But, the gracious God foretells an end of His anger (16-18) despite their wicked ways. He holds out the prospect of restoration leading to praise, peace, and prescription (19). 

God offers no hope to the guilty who show no remorse (20-21). Bluntly, “There is no peace for the wicked” (21). There are some who could not receive enough warnings and judgments to turn their hearts from sin to God. No disaster, no withholding of blessings is sufficient enough to alter the course of the hardhearted. God knows that perfectly well. 

The prospect of relief and mercy was apparent and available. Judah could look back to their past and see it. Isaiah points ahead and promises it. Let us think about our day and time, 2,000 years after the Suffering Servant gave Himself to bring hope to the world. If we will keep our hearts contrite and humble, we can have hope in the face of judgment! 

Jesus Was Amazed, Angry, And Grieved

Dale Pollard

The New Testament begins with the book of Matthew which records the life and ministry of Jesus. Mark does nearly the same thing and then Luke will repeat many of the accounts as well. We spot the differences in each of their writing styles and we appreciate the additional details that help to create a more complete picture of some of the events— but there’s something unique about each of them. Consider how Mark pays special attention to the emotions of Jesus. 

Mark 1:41“moved with pity”No emotion in Matthew 8:2-4 orLuke 5:12-16.
Mark 3:5“he looked around at them with anger“No emotion mentioned in Matthew 12:9-14 orLuke 6:6-11.
Mark 3:5“he was grieved at their hardness of heart”No emotion mentioned in Matthew 12:9-14 orLuke 6:6-11.
Mark 6:6“he was amazed at their unbelief’No emotion mentioned in Matthew 13:35-58,Luke 4:16-30.
Mark 6:34“he had compassion for them”Same phrase in Matthew 14:14, no emotion mentioned in Luke 9:12-14
Mark 10:14“he was indignant“No emotion mentioned in Matthew 19:13-15 orLuke 18:15-17.
Mark 10:21“Jesus, looking at him, loved him”No emotion mentioned in Matthew 19:16-30 orLuke 18:18-30.
Mark 14:34“I am deeply grieved, even to death”Same phrase in Matthew 26:28, no emotion in Luke 22:39-45

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

Universal Joy Through Obedience (56:1-12)

Neal Pollard

Chapter 56 begins the last major section of the book of Isaiah. Gary Smith titles this section “the destiny of God’s servants” (NAC, 516). This chapter helps us know who is included in His servants and how they come to be recognized as such. There is one who, like Psalm one, is called the blessed man (2). He is the one who does what God commands. These appear to be the captives from the latter half of the book, anticipating freedom and restoration. What does God expect of them, if they wish to be blessed and joyful? 

There Must Be Moral Uprightness (1-2). God promises His salvation and righteousness, but only to those who “preserve justice and do righteousness” (1). He offers to bless those whose worship and conduct align, avoiding evil and good what is right. God never blesses those whose morality or doctrine conflict His revealed will. 

There Must Be Confidence In God’s Power (3). This is seen in what God is promising for the future of His people. Included in His family, which would be inaugurated by His Chosen Servant, are the foreigners and eunuchs. These were excluded under the Law of Moses, but they would be included in what was to come. 

There Must Be Faithful Worship (4-7). That God wishes to include the outcasts and formerly excluded is seen in His conditional acceptance of them. To those who keep His sabbaths, minister to Him, pray in His house, offer burnt offerings and their sacrifices, God would make better than sons and daughters, His servants, and participants in His covenant. Worship must be coupled with choosing what pleases God and holding fast to His covenant (4). What would be the response of the obedient, hearing that God embraces them? They would be joyful (7). Those who adore God enough to serve Him daily and worship Him faithfully would have a place in His house and an everlasting name (5). 

There Must Be Repentance (8-12). Isaiah shifts his focus back to the present disobedience of God’s people. The glorious, future hope was impeded by the unrighteousness of the leadership. The current leadership had learned nothing of God’s power and punishment. John Martin suggests, “The Lord called for the beasts (Gentile powers, probably Babylon) to devour (punish) Israel because she was spiritually insensitive” (BKC, Ed. Walvoord and Zuck, 1112). Those leaders are compared to blind watchmen (10), mute dogs (10), sleeping dreamers (10), greedy dogs (11), ignorant shepherds (11), and foolish drunkards (12). The righteous were frustrated with them and their only hope of peace was to die (57:1-2). 

Joy was only a distant hope for the original readers of Isaiah’s words here. Punishment had to come before peace could be legitimately offered. God had something better in store for future generations who believed His plan and obeyed His will. We are living in that better time now. The Servant has completed His work and now reigns in heaven. We get to choose whether or not we want the joy only He can offer us (1 John 1:4; 2 John 12). 

The Road To Involvement

Neal Pollard

Recently, I asked a man about how he and his family got to be so active and faithful in their service to Christ. He said that at one time they were those members who came to church services, spoke to a few people, then left. Attendance was sporadic and they were convinced that they did not know how to elbow their way into the various works going on.

He explained how that changed for them. As their kids got older, they made themselves go to every service regularly, to every church event that was announced, and even took time off to go to Bible camp. He and his wife both started teaching and saying yes to doing things, no matter what. This was intentional. They were not happy just being those people sitting in the pews watching things happen.

At some point, he explained, people started noticing and asked them to do more. The elders started asking them to take on more. Other Christians encouraged them in different ways. Now, being busy is who they are. They could not go back and be happy, just sitting there waiting and not doing anything. Their formula was profoundly simple. Be present and available.

Church leaders have a definite responsibility to equip “the saints for the work of service” (Eph. 4:11-12). The word equipped there means ” to make fully ready” (Zodhiates, WSNTDICT, np). Elders, with the help of preachers and other members, provide ministries and works to accomplish the overall work of the church. Through various ways, they enlist the help of members to get it done. They communicate and even train.

So, what are the saints’ responsibility? Ephesians 4:16 says each individual part must be in “proper working” order. That starts by being present and available, volunteering, and saying yes to things. This family has really drawn a roadmap to involvement. Or, at least they are doing a great job of following God’s inspired roadmap. Let’s be like the very first Christians, who “were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). Such a condition is so often contagious!

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

“Seek The Lord…” (55:1-13)

Neal Pollard

Chapters 40-55 seem to be one long unit, devoted to the comfort God extends to His people through atonement for sin and deliverance from other nations. The NASB (95) puts Isaiah 55:12-13 in quotation marks, signaling to us that this is a hymn and ends this section. Smith identifies hymns in the book that served the same purpose in 12:1-6, 42: 10-13, 44:23, 49:13, and 52:9-10 (NAC, 493-494).  This final chapter tells us that God longs to bless His people, but His people must repent to enjoy them.

The axis point of this chapter is a call to “seek the Lord while He may be found; Call upon Him while He is near” (6). It stands between the blessings promised (1-5) and the spiritual change required (7-11). No one accidentally grows close to God or walks obediently to His will by mere chance. Let’s notice how Isaiah highlights this way to transformation and why one would want to pursue it. 

Seek the Lord because He provides (1-2). Four items are identified–water, wine, milk, and bread. Listening to God, His people enjoy abundant provision. It is foolish to look to anyone or anything else to give what only He can give. 

Seek the Lord because He gives life (3). Listening to Him, one is promised life. While that may include physical life, the implication is eternal life shown through His “everlasting covenant” with His people. 

Seek the Lord because He gives identity (3-5). He appeals to their common heritage in David (3), but He offers an even greater identity through His name and what being His people does for them. Through the Lord’s leadership, one is glorified (5). Being a child of God exalts one’s name and purpose, not for our sake but for His (cf. Eph. 3:20-21). 

Seek the Lord because He gives forgiveness (6-7). In the middle verses of chapter 55, Isaiah makes a play on the words “thoughts” and “ways.” He begins by calling for the wicked to forsake his way and the unrighteous man his thoughts (6). Why? Because God’s ways and thoughts are not ours, but are more exalted and important (8-9).  But by forsaking our own thoughts and ways for His, we can expect to have compassion and abundant pardon!

Seek the Lord because He gives wisdom (8-11). Not only are His thoughts and ways higher than ours, but they are fruitful and productive. He illustrates this with the cyclical nature of moisture and seed production. The rain and snow come from heaven, waters the earth, makes it bear and sprout, drops seed, and ultimately provides bread for the one who sows the seed. Isaiah says that this is how God’s Word works. He sends it, His faithful servants sow it, and it produces results (see how Paul alludes to this idea in 2 Cor. 9:10, as well as Matt. 24:35; Luke 8:11; 1 Pet. 1:23). 

Seek the Lord because He gives unexpected joy (12-13). The fruit of God’s wisdom is joy, peace, and fruitfulness. With figurative language and hyperbole, Isaiah illustrates this blessing with mountains and hills celebrating, trees clapping, and cypress and myrtle trees coming forth from the seeds of thorn bushes and nettles. God’s power takes the refuse and contemptible things of life and shows His power through His ability to make it incredibly wonderful. Remember Paul’s words? “God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God. But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, so that, just as it is written, ‘Let him who boasts, boast in the Lord'” (1 Cor. 1:27-31).

At least six blessings in this brief chapter are attached to seeking the Lord, and Isaiah says that seeking the Lord and changing from our sinful ways are imperative to receiving them. God can take the worst of situations and make them far better than we could imagine. He waits to bless us, but He is waiting for us to come to Him (Matt. 11:28-30).