Exercise your right and privilege as a citizen of this nation to cast your vote. But, if you are convicted such is morally wrong, you would sin to violate your conscience (Rom. 14:23).
Pray (for wisdom, for peace, for God’s will, for the future of your family, for our leaders)(1 Tim. 2:1-2).
Study the many issues and thoughtfully examine each candidate’s position, making a choice that honors God more than it honors background, family, tradition, or friendships (Mat. 6:33; 10:37).
Remember that your decision is private and does not have to be shared with anyone else; if asked, you can always change the subject or respectfully decline to answer.
Take comfort in the truth that God is in control and elections do not thwart or overtake His will, but they are the result of His sovereign will (Rom. 13:1ff; Dan. 2:21; 4:17,25).
Do not make politics more important than relationships in the church, discerning that the diversity of the spiritual family includes new and weak Christians who might stumble as you assert your rights (Rom. 14:19; 1 Cor. 8:13; 9:19-22).
Make sure any public and/or social media comments on politics (including memes, sharing posts and articles, etc.) pass the salt and light tests (Mat. 5:13-16) and the truth in love test (Eph. 4:15; being both truthful and loving).
Place your devotion and allegiance to Christ above your politics, being more passionate to proclaim Him than your candidate of choice (Mat. 6:33).
Never forget that, as Christians, our citizenship is in heaven (Phil. 3:20); we are citizens of heaven trying to make our way through earth rather than citizens of earth trying to make our way to heaven (2 Pet. 2:11).
Take all campaign promises with a grain of salt, realizing candidates may say just about anything to get elected (carefully study their positions over time to get a better idea of where they stand).
If you experience anger (associated with politics) before, during, or after this election, do not sin in that anger (Eph. 4:26).
Watch your tongue (keyboard)(Jas. 3:2-12).
Exercise righteous judgment when seeking to insert political statements and sentiments into the public worship of our God.
Never let politics (whether we perceive winds as fair or foul) eclipse your view of your true identity, mission, or destiny (1 Pet. 2:9; Mat. 28:18-20; Col. 3:1-4). Elections always have consequences, but so do our actions (Gal. 6:7-8).
James Smith neatly summarizes the last 27 chapters of Isaiah as an introduction of two servants of God. He writes, “One was obedient, the other disobedient. The first was an individual; the second represented the entire nation” (OT Survey Series, 128). Starting at the end of chapter 44 through the end of this chapter, Isaiah predicts the coming of Cyrus the Great well before even his birth. But Cyrus is not the point; He’s an illustration of the point. The point is about the rock solid nature of God’s Word! Twice, He calls to Israel and says, “Hear me!” (1,12). He declares and proclaims (3). He prefaces His revelation by stating, “Thus says the Lord…” (17). He admonishes them to pay attention to His commandments (18). He punctuates statements with “says the Lord” (17,22). All of this is a summons to listen to Him!
Notice God’s case for the people to hear His word.
He accurately foretells the future (3-5). From long ago, He declared things before they happened. Knowing how hardhearted the people were, He did this as a loving act to soften those hearts. Their idols could not do this (5)!
He foretells new things that had not been before (6-8). Here is proof of His unique nature. They could not compare what He prophecies with anything like it in their past. They could not have imagined it and they had no experience with it, proving God’s superlative ways.
He acts in the defense and protection of His own character (9-11). All that He did and the things He chose not to do which demonstrated His mercy was a show of love, but even more than that it was in harmony with His perfect character. Three times, He says, “For my sake.” For His praise and glory, He did these marvelous things.
He backs up His word with His unmatched power (12-16). He is first in time (12), best by means of creation (13), superior by reason of sustaining (13), unparalleled because of His love (14), and all of it proves what He can make and do like no one else can!
His words have unmatched value (17-22). Notice. His words teach one to profit (17). His words lead to well-being and righteousness (18). His words leads men to pave a better road for their children (19). His word gives redemption (20). His word leads to providence and blessings (20-21).
God is about to talk to His people about the prospect of their restoration (ch. 49-55). But first, they needed to prepare their hearts and change their lives. Truly, “When people fall away from God, he will challenge them in various ways. In this case God calls for his people to listen to him, to hear him out, and respond accordingly. If they would just take into consideration who God is (the Creator, Lord of history, Redeemer, Holy One, Teacher, and Leader), then God would be able to pour out his blessing on his people” (G. Smith, NAC, 333).
An early second-century Latin satirist named Juvenal is credited with giving the world the phrase, “bread and circuses.” In context, he wrote, “They shed their sense of responsibility long ago, when they lost their votes, and the bribes; the mob that used to grant power, high office, the legions, everything, curtails its desires, and reveals its anxiety for two things only, bread and circuses (Book 2, lines 10.56-89). The predominant idea in this now-famous line is that the populace lost its interest in political freedom and civic responsibility, being numbed and lured most by physical satisfaction and entertainment. In modern times, the phrase has been used to speak of food and entertainment being used by the government to keep people happy and submissive.
What makes this such an effective strategy? Perhaps it is a human tendency to favor pleasure over hard work and laziness over critical thinking, among other things. A love of ease and the illusion of peace can cause a person to surrender things of far greater value to keep them. Those things might be absolute truth, God-given moral values, personal sacrifice, care of and connection to community, charity, and similar building blocks of society. When we reduce our existence to placating our baser desires, we let go of what is much more valuable and this is to our ultimate harm.
No doubt we see this increasingly in our national political environment, but can we succumb to the mindset of yearning for “bread and circuses” in the religious realm? Apparently so. Paul warned about “difficult times” when men would be “lovers of self, lovers of money…and lovers of pleasure rather than lovers of God” (2 Tim. 3:1,2,4). In such times, they would “not endure sound doctrine, but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths” (2 Tim. 4:3-4). It seems easier to follow the flesh than to live by faith, but it is spiritually fatal. It is described as going from bad to worse, deceiving and being deceived (2 Tim. 3:13). In the first letter to Timothy, Paul wrote, “But she who gives herself to wanton pleasure is dead even while she lives” (1 Tim. 5:6).
This isn’t to suggest that being a foodie or that watching TV shows and movies is sinful. That misses the greater point of Scripture. It is possible to let life become more about gratifying our bodies and putting our greater focus on the things of this world, and that is sinful. Paul tells us how to put all of that in its proper place, urging, “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Cor. 10:31). “Bread and circuses” can be legitimate ways to build connections with people whose never-dying souls will live somewhere, but they can never become an end in themselves. We were created for infinitely more!
For the past 3 or 4 years Harold Nicks, Jim Fuqua, Bob Raby & I have been playing golf most every week. During that time, there’s been no bad language, no nasty jokes and a minimal amount of gossiping. Occasionally, as my golfing partners advance in age, some health issues arise. Shoulder pain, knees going out or a pulled hammie. Then they have to go on the injured reserve list. No problem because we go straight to the bench and in comes Elder Jim Humphries to take his place. Still, there’s no bad language, no dirty jokes and a minimal amount of cheating.
Last Friday Jim and I were playing at Paul Walker and around the 6th hole noticed a couple of older men behind us and asked if they cared to join us. They agreed and one of them hit his ball in the woods and then into the creek. A few choice words followed. Then on the next hole he hit a window in a house and then more words followed, some of which Elder Jim had not heard since his Army days back in the ’60’s.
Jim and I were talking later how nice it was to be able to play weekly with a group of brothers that chose not to behave that way, even when the ball doesn’t always go where we want it to go and that we appreciate the fellowship of our brothers in Christ.
Fellowship with our Brothers and Sisters in Christ encourages and uplifts one another to be more Christ like and has a great influence on those around us, whether it be the Crew on Grub Night, the Young at Heart Ladies, or Tuesday’s Ladies Bible Class at Kathy’s, to maintain our spiritual growth.
Remember these words:
1 Corinthians 1:9: You were called into the fellowship of His Son, Jesus Christ our Lord.
1 John 1:3: That which we have seen and heard we proclaim also to you, so that you too may have fellowship with us.
A Deep Dive into the Parables of the Talents and the Hired Laborers
Brent Pollard
The Parable of the Talents (Matthew 25.14-30) and the Parable of the Hired Laborers (Matthew 20.1-16) delve into profound themes of stewardship and reward, each shedding a unique light on these concepts.
The Parable of the Talents reminds us of our duty to employ the gifts and resources entrusted to our care. It teaches that those who cultivate their talents can expect more significant rewards, revealing a structure where the fruits of one’s labor align with diligent stewardship.
In contrast, the Parable of the Hired Laborers reveals a profound truth about divine grace. It shows that laborers receive equal rewards regardless of when they begin their work. This parable demonstrates that God’s kingdom operates through grace rather than human metrics of effort or worthiness. The equal compensation given to all workers testifies to the Creator’s boundless generosity rather than merely accounting for their toil.
These parables weave together a profound narrative illustrating the delicate balance between human accountability and divine grace. Each carries a distinct truth that neither diminishes our responsibilities nor the grace bestowed upon us. One emphasizes our sacred duty to steward our blessings, while the other reveals God’s boundless generosity, which transcends our human understanding of merit.
Scholars and theologians have grappled with these parables’ apparent contradictions throughout Christian history. Augustine emphasized the call to earnest service in the Parable of the Talents, while Martin Luther highlighted the concept of grace alone, as illustrated in the Parable of the Hired Laborers. Today, these timeless stories continue to shape our understanding of merit, justice, and the nature of grace.
In our contemporary world, where productivity and performance often dominate the discourse, the Parable of the Talents highlights the importance of faithful effort and wise stewardship of our gifts. Meanwhile, the Parable of the Hired Laborers reminds us that human measures of worth pale compared to divine grace. In modern congregations, these teachings offer wisdom for stewarding our communities and nurturing relationships.
They guide us in developing our talents while grounding our communities in the grace that sustains us all. These parables encourage a delicate balance: striving for excellence in service while embracing the inclusive nature of God’s kingdom, which welcomes all regardless of when they join the work. This inclusiveness offers comfort and reassurance, affirming that God values all.
Rather than conflicting, these parables present a harmonious view of the Christian journey. They reveal a sacred balance where personal responsibility and unmerited grace work as partners in spiritual growth. The Parable of the Talents affirms that our efforts and choices matter—that careful stewardship of our gifts has genuine significance in God’s kingdom. The Parable of the Hired Laborers reminds us that grace forms the foundation of our relationship with God, surpassing human attempts to measure worth.
Together, they paint a vivid picture of discipleship, calling us to excellence while grounding us in humility. They encourage us to invest ourselves entirely in kingdom work while remembering that our worth stems not from our achievements but from God’s boundless love. This perspective offers enduring wisdom for navigating the interplay between human effort and divine grace, speaking as powerfully to modern truth-seekers as it did to its original audience.
The content of this chapter is connected with exhortation, “fear not,” seen in 41:10,13, and 14. God has just delivered sobering news at the end of the previous chapter, so through the prophet He encourages them regarding their future. The trouble was a consequence of their own unfaithfulness, but God shows them what He wants to do for them as they return to Him. He makes several promises, all fortified by His proven integrity in the past–He created, formed, and redeemed them (1). They can trust that His promises would encourage and embolden them.
There will be redemption (1-4). What motivated God was the Fatherly love. He says, “I have called you by name, you are mine” (1). Whatever adversity confronted them, God would be with them (2). He is Savior (3). In affectionate terms, God tells His people they are precious in His eyes, honored, loved, and valued (4).
There will be return (5-7). God speaks of His people coming from every direction–note the east, west, north, and south of verses 5-6. Summarized, He speaks of their returning “from the ends of the earth” (6). In this promise, there is a reminder of divine ownership. He called, created, formed, and made them for Himself and His glory (7). That they would ever have a lowered sense of their identity and purpose is mind-boggling! Is it any less for God’s people today?
There will be rescue (8-28). In this lengthiest section of the chapter, God repeatedly reminds them of His unmatched power. Twice, He reminds, “I am the Lord” (11,15). He points out that He is Redeemer (14), the Holy One (14), the Creator of Israel (15), King (15), and, most frequently, “the Lord” (10-12, 14-16). As He will contrast Himself with the gods of the nations throughout this section of Isaiah (see verse 10), He is distinguished from all rivals as an animate, omnipotent One who has the power to do what He wills. There is the rescue He effected in the past (16-18). Now, He says, “I am doing a new thing” (19). It would cause the creation to praise Him (20), and He wanted it to make His people praise Him (21). Incredibly, they had rejected and neglected Him (22-24) and burdened, wearied, and hurt Him with their sins (23,26-28). But how did He respond in the midst of such moral failure? “I, I am he who blots out your transgressions for my own sake, and I will not remember your sins” (25). However, the rescue is conditional. If they persist in transgressions and iniquities, God would allow them to suffer destruction and reviling (28).
Despite their persistent unfaithfulness, God’s perseverance and patience held out the hope of redemption, return, and rescue. He longs for man’s salvation, proven most fully at the cross. He wants a relationship with us, even if we so easily allow the world to blind us. He will not unconditionally save us, but there is nothing He wants more. In a scary world, that should lead us to “fear not.”
If you lack gratitude, you will never be satisfied, and you will always blame others for your misfortune. You’ll end up only seeing the negative in everything. A pessimist can hardly wait for the future so he can look back with regret. Did you know that cats can’t taste the flavor of sweetness? It’s like their tongues are color blind to sugar. No wonder cats are so grumpy all the time! They can taste sour, bitter, and saltiness, but not sweetness.
Truth is, we are a lot like cats in our own lives. Blessings come but we don’t see the sweet; all we can taste is the bitter salty things that happen to us. We need to open our eyes to the truth that gratitude isn’t merely a polite response to God’s blessings; it’s a catalyst that transforms our very existence. In a world often filled with grumbling and dissatisfaction, we are called to embrace gratitude as a way to point people to Christ.
Here three important reasons to show gratitude in all things.
Gratitude Replaces Grumbling
In Philippians 2:14-15, we are reminded, “Do everything without grumbling or arguing, so that you may become blameless and pure, children of God without fault.” Grumbling is a thief that robs us of joy and peace, turning our hearts bitter. But gratitude, is the antidote. When we consciously choose to focus on our blessings, we begin to see God’s hand at work in our lives. Think about the Israelites in the wilderness. Despite the miracles they witnessed, they often grumbled against God. Yet, when they showed gratitude, they remembered His faithfulness, and it changed their perspective. As children of God, we need to make gratitude a part of who we are. At our very core we are saved by the blood of Christ, given access to grace and peace, and have an eternity in our future. What’s not to be grateful for? The more you show gratitude, the less bitter you will be.
Gratitude Restores Gladness
Psalm 100:4 tells us to “Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name.”
There is a divine connection between gratitude and gladness. When we express our thankfulness, we open the door to joy.
Gratitude shifts our focus from our problems to the blessings surrounding us, renewing our strength. When we cultivate a heart of gratitude, we invite joy into our lives, transforming our burdens into blessings.
Turning our trials into wisdom. Our sorrow to gladness. With the story of the ten lepers, Luke emphasizes the rarity of a thankful spirit. Notice Jesus’ final words In Luke 17:15: “One of them, when he saw that he was healed, came back, praising God in a loud voice. And Jesus asked, ‘Were not all ten cleansed? Where are the other nine? Was no one found to return and give God praise?'” Only one had taken the time to thank the person who had made his recovery possible. Don’t be stingy in your gratitude. Not only does God expect it from the ones He has saved, it’s good for us mentally and physically.
Gratitude Renews Growth
A ship was wrecked, and the only survivor washed up on a small, uninhabited island.
He was exhausted. He cried out to God to save him. Every day he scanned the horizon, searching for help. Finally, he managed to build a rough hut and put his few possessions in that hut. One day, coming home from hunting for food, he was stung with grief to see his little hut in flames and a cloud of smoke. The worst had happened. But early the next day, a ship drew in and rescued him. He asked the crew, “How did you know I was here?” They replied, “We saw your smoke signal.” Be grateful because maybe the difficulty you are experiencing now is a smoke signal that will lead to a greater blessing. James tells us to count it all joy when we encounter trials.
Gratitude renews growth. We become stagnate and discouraged never grateful for the blessings we already have. Colossians 3:15 encourages us to “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.” Gratitude isn’t just a feeling; it is an action that propels us forward in our spiritual lives. When we acknowledge and thank God for His provisions, we position ourselves for growth. Gratitude opens our eyes to new opportunities, strengthens our faith, and deepens our relationship with our Creator.
Just as the seeds in a garden grow when nourished, our spiritual health grows in an atmosphere of thankfulness. Be diligent in gratitude so that your faith can grow.
Dr. Ralph Wilson has noted “that Isaiah is quoted (or alluded to) in the Gospels approximately 21 times, 25 times in Paul’s letters, 6 times in 1 Peter, 5 times in Acts, 4 times in Revelation, and once in Hebrews” (jesuswalk.com). A great many of these are Messianic prophesies, including two in Isaiah 42. Isaiah focuses on a picture of the Messiah which he most fully presents of all the Old Testament writers, and that is the picture of “servant.” This chapter looks ahead to what God will accomplish through this servant for the good of His people.
THE SERVANT OF GOD (1-4). Isaiah writes of His choosing (1-2) and His character (2-4). God speaks possessively, “my servant…my chosen…in whom my soul delights…my Spirit” (1). Concerning His coming work and walk, the prophet speaks of His balance of humility and strength, a gentle judge! Matthew takes these verses and applies them to Jesus in Matthew 12:18-21, as proof of His identity as the miraculous healer who confirms His message and confounds His opponents in the region of Galilee.
THE WORK OF GOD (5-12). Who would bring forth this Servant? Isaiah describes God, the Lord, through His voice in this paragraph. He is the One who stretched out the heavens and spread out the earth (5). He is Creator. He is the One who set man’s spirit in him (5). He is the Animator. He is the One who sustains man (6-7, 13). He is the Sustainer. He is the One who speaks with splendor (8-9). He is the Revealer. He is the subject of song (10-12). He is the Worshipped. In the midst of this depiction of God’s works, we have another fulfilled prophecy. Paul quotes verse six to justify his taking the gospel to the Gentiles (Acts 13:47), the apostle explaining to the Jews, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us…” (Acts 13:46-47a).
THE HEARTBREAK OF GOD (14-25). If Isaiah’s audience mistook the gracious patience of the Lord for weakness or indulgence, the prophet corrects such thinking. God’s response to His people’s repeated rejection was perfect displeasure. His broken heart is revealed by His wrath (14-17), His words (18-20), and His wonders (21-25). His wrath was displayed to His unfaithful people who trusted in idols; He would allow them to wallow in self-destruction. He speaks to the spiritually deaf and blind, knowing they will persist in their ignorance. He magnified His glorious law and ignited His fires of judgment, but the people refused to turn to Him.
Isn’t this the all-too-frequent picture of man’s hardhearted refusal to accept the gracious guidance of God? As Isaiah foresees the coming of the Messiah, God in the flesh, mankind had the opportunity to receive their King. Instead, they rejected Him and put Him on a cross. Through His apostles and prophets, He gave us His written will. Yet, the majority refuse to believe and/or follow it. Tragic as it is, God foresees it even here in Isaiah 42. The thoughtful and righteous “Sing to the Lord a new song, Sing His praise from the end of the earth!” (10).
The word was used of politicians and prostitutes, and neither in flattering ways. It referred to “those who, demeaning themselves and their cause, are busy and active in their own interests, seeking their own gain or advantage” ( Büchsel, TDNT, 660). The Greek word, eritheia, translated either as “selfish ambition” (Rom. 2:8; Phil. 1:17; 2:3; Js. 3:14,16), “disputes” (2 Cor. 12:20; Gal. 5:20), or “selfishness” (Phil. 2:3), “may be rendered as ‘what they do is just to make themselves look bigger’ or ‘what they do is just for themselves’” (Louw-Nida, 760). Is there anyone exempt from the temptation to want to be better than others or make people think we’re better than others (ibid.)?
There are other principles warning and exhorting an unselfish mindset.
“Let no one seek his own good, but that of his neighbor” (1 Cor. 10:24).
“Each of us is to please his neighbor for his good, to his edification” (Rom. 15:2).
“Love…does not seek its own” (1 Cor. 13:5).
“For they all seek their own interests, not those of Jesus Christ” (Phil. 2:21).
God wants us to trust Him to be involved in our lives and bless us with what we need. This applies not only to material things (Mat. 6:19-34), but also any area of perceived needs in our lives. Especially must we leave it in His hands when we wrestle with the fleshly desire for others to praise, admire, or envy us. Or with the fleshly desire for others to meet our needs, fit our schedule, submit to our will and wishes, and the like rather than our being oriented toward meeting theirs and accommodating them. We may find ourselves angry if our schedule or plans are interrupted or hurt if our good deed goes un-praised or seemingly unnoticed. We may resort to selfish, even sinful tactics to make sure we gain the upper hand in a situation.
So, Scripture directs us to dig down to the heart level in our lives. Weed out self interests and selfish ambitions. Separate yourself from the perceived need to be right. Really, examine every corner of your heart to clean out selfish ambition and selfishness. Jesus emphasized service (John 13:12-17). Scripture touts Christ as the master example of this, saying, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil. 2:3-4). He will help us accomplish the rooting out of self-focus so we can better see Him and His will for our lives!
As Isaiah resumes his prophetic writing and, especially in this portion of the book looks ahead to the coming Messiah, He does so highlighting the greatness of God. The first eleven verses highlight the greatness of His Word, while the rest of the chapter focuses on the greatness of His character. Isaiah focuses on three of the blessings His people enjoy because of the truth of His word and the perfection of His character.
COMFORT (1-11). This blessing emerges at a time after the people have been embattled and punished (2). The comfort comes from a harbinger, who for them is a voice crying in the wilderness but the ultimate fulfillment of which would be seen in John the immerser’s work of clearing the way for the Messiah (3; Luke 2:3-6). Yet, the primary source of the comfort mentioned in this section is God’s Word–“the mouth of the Lord” (5), “the word of our God” (8), and the proclamation of His good news (9-11). Associated with the forerunner’s work would be the heralding of the message. While this would have an impact on God’s people after captivity and punishment, the ultimate fulfillment would come through Christ.
POWER (12-27). This blessing focuses on the omnipresence of God (12), omniscience of God (13-14,27), and especially the omnipotence of God (15-26). God is shown to be greater than creation (12-14), the nations (15-17), other gods (18-20), rival rulers (21-24), and the heavens (25). The imagery is powerful and varied, yet all leading to a single conclusion. Perhaps it is summarized best in verse 18: “To whom then will you liken God, or what likeness compare with him?”
RENEWAL (28-31). This blessing results from His inability to be weary, be stumped, or be short of ability (28). He gives renewal and strength to everyone, young or old. He empowers and rewards those who wait on Him.
This is a preamble for much of what is to follow in the remainder of this book. Yet, each blessing pinpointed here has application for the Christian today, intent of following the one promised in this chapter. What a great God we serve, interested in blessing us in every good way (Eph. 1:3).
Isaiah appends an event to the end of his historical interlude which also appears almost verbatim in 2 Kings 20:12-19 and is referenced in 2 Chronicles 32:31. The latter historical book says, ” Even in the matter of the envoys of the rulers of Babylon, who sent to him to inquire of the wonder that had happened in the land, God left him alone only to test him, that He might know all that was in his heart.” The event involves the emerging empire of Babylon, whom their king, Merodach-baladan, sends envoys to visit Hezekiah.
The reception (1-2). Scripture says the envoys came on a good will mission and Hezekiah received them gladly. Hezekiah showed them everything, his treasure house, all that was in his store houses, and, in fact, “There was nothing in his house or in all his realm that Hezekiah did not show them” (2b). It is hard to interpret Hezekiah’s action as anything other than pride, a display of all that his nation possessed under his reign. Isaiah is going to show Hezekiah the futility of such self-reliant trust.
The rebuke (3-7). Isaiah begins by questioning Hezekiah about what happened. The king reports to the prophet, then Isaiah asks his quotable question, “What have they seen in your house?” (4). Hezekiah says these envoys had seen everything. This prompts the prophetic warning that some day this nation, Babylon, would carry all that is in his house back to their country along with his descendants. They would even be made eunuchs there (6-7). Nothing would be left! Hezekiah’s prideful heart contributed to the future consequences that would be visited on his people.
The response (8). Hezekiah’s reaction is really baffling. Was he being smug, was he giving God glory, or was he expressing thanksgiving at God’s goodness? Perhaps he is humbled by Isaiah’s message from God that these men he gladly welcomed and showed off for would some day be the means whereby his people would be taken into captivity.
It is a pretty compelling application to ask ourselves the question that Isaiah asked Hezekiah. What do others see in our house? Do they see parents who look to God rather than possessions, status, and the like? Is that reflected in our choices, making Him a priority as we make our home a place where His Word is the unmistakable foundation and where our actions reflect that we are led by the truths found in it? If we decide poorly, we will negatively impact the generations that follow us. Let’s make our homes a haven where God and His will are clearly trusted and relied upon!
In 1799, Conrad Reed discovered a seventeen-pound rock while fishing in Little Meadow Creek. Not knowing what it was made of, his family used it as a doorstop for three years. In 1802, his father, John Reed, took it to a jeweler who identified it as a lump of gold worth about $89,000. That lump of gold, which was used as a doorstop for three years in North Carolina, is one of the biggest gold nuggets ever found east of the Rockies. Until its composition was determined, its value was unknown.
Until the composition of our faith is determined, its strength is unknown. God will give you the opportunity to prove your faith. What kind of faith will we have? James 2:20-26, “Do you want to be shown, you foolish person, that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. You see that a person is justified by works and not by faith alone. And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead.”
These two examples could not be any different to the Jewish mind. Abraham, the father of faith, and Rahab, a Gentile prostitute. Abraham was justified by works.
When was he justified? When he physically took his son to a physical mountain, and placed his physical son on a physical altar. HIS FAITH LED HIM TO DO SOMETHING IN THE WORLD AROUND HIM. What is your faith causing you to do? At some point your faith needs to move from your mind to the world around you. Rahab was justified through the “working of her faith.” Faith demands action.
It requires Intellect, Emotion, and ACTION.
Noah had a devoted faith so he believed and obeyed. God told him what was going to happen, and how to avoid the destruction of the world. And Noah believed and obeyed. God has warned us what is going to happen, and how to avoid the destruction of the world. Do you believe that? Then have a devoted faith. A belief that will lead you to devote your life to God. A faith that acts on the word of God. What is the designed end of faith? Why are we to have faith? Because true faith leads to justification (salvation)
Just like Noah obeyed, and Abraham and Rahab obeyed.
If Abraham didn’t offer Isaac, what kind of faith is that? If Noah didn’t build an ark, what kind of faith is that? God expects us to have a work of trust. Abraham didn’t know what would happen to Isaac, but he knew God made a promise to Him. Noah spent 100 years building a boat on dry land, but he knew that rain was coming. What will we do with our faith?
God has warned us of the destruction of our world with fire one day; are you gonna build a boat? He has told us how to be saved–through His son. Many will struggle with dead faith. All talk, no action. Many struggle with demonic faith, God has their intellect and emotion, but He doesn’t have their life. Some have a devoted faith. A trust that is seen through the life they live. What kind of faith do I have? If I don’t have works, if God doesn’t own my life, my faith is no good.
My belief in God is useless. The only thing that comes from that is regret, because one day we will know exactly why we aren’t in paradise with God.
The events of Isaiah 38 are recorded in 2 Kings 20 and 2 Chronicles 32:24. But these events seem to take place before the invasion of chapter 37 (see vs. 6), perhaps to show a contrast between Sennacherib’s failure and murder as he trusts in false gods and Hezekiah’s success and recovery as he trusts in the Holy One who rules the world. The chapter begins with Hezekiah being sick and at the point of death, Isaiah coming into his presence and saying, “Thus says the Lord: Set your house in order, for you shall die, you shall not recover” (1). Rather than accept that this was the final verdict, Hezekiah prays (2).
His prayer is humble (3)–“Please, O Lord.” A correct view of self and our limitations and God and His limitlessness leads to this kind of prayer!
His prayer is bold (3)–“Remember how I have walked before you in faithfulness and a whole heart, and have done what is good in your sight.” How audacious to pray such to an all-knowing God! Could I pray that?
His prayer is emotional (3)–“Hezekiah wept bitterly.” He had reached the end of himself and reached up desperately to God.
His prayer is powerful (5)–The Lord sends word to Hezekiah through Isaiah: “I have heard your prayer; I have seen your tears.” Could there have been sweeter words for this king? What did James say? “The effective prayer of a righteous man can accomplish much” (Js. 5:16b). God assures him that He will add 15 years to his life (5) and deliver him and the Jews from Assyrian invasion (6). God gives Hezekiah a sign to know that He would favorably answer (7-8).
His prayer is grateful (9-20). Isaiah records the beautiful writing of Hezekiah after God heals him. While not a part of the prayer in verse 3, it is addressed to God and reflects on the prayer. He tells us more about what he prayed, and the theme is predominantly gratitude and thanksgiving. After viewing his life as desperate and hopeless before God’s intervention (10-16), he acknowledges God’s greatness and goodness. “It was for my welfare” (17). “In love you have delivered my life…” (17). “You have cast all my sins behind your back” (17). His concluding summary? “The living, the living, he thanks you, as I do this day; the father makes known to the children your faithfulness” (19). As an added note, his prayer is trusting. He confidently ends, “The Lord will save me…” (20).
Isaiah had brought the king word of God’s favorable response and what He wanted Hezekiah to do (21). This is a bad chapter break, ending with Hezekiah’s follow-up question, “What is the sign that I shall go up to the house of the Lord?” (22). Chapter 39 gives the rest of the story and the end of the historical interlude involving Hezekiah.
This week’s is possibly one of the most-asked existential questions out there. “Why is suffering a part of the human experience?” Believer and non-believer alike struggle with this one. Believers and even many agnostics struggle to justify the existence of an all-powerful, all-loving God with “bone cancer in children” and other seemingly senseless evils. Non-believers may struggle with the existence of suffering, too, especially if their worldview involves progressivism. After thousands of years of lessons learned, shouldn’t we have found a way to eliminate suffering?
The Bible answers this question: we brought suffering to the human experience by violating the relationship we had with God. The story of the Bible is one that ultimately repairs this condition, thanks to God becoming human and sacrificing himself to repair that breach. On top of that, he came back to life as proof-of-concept and as a promise — we will have immortality, too. The message of Christianity is one that looks forward to a time without evil’s consequences (especially suffering and death). For many people, accepting the hard truth of our (i.e. humanity’s) culpability in the existence of suffering is too much. It can’t be that simple!
We could illustrate this with an adapted pagan myth. Pandora’s box is well-known to many — she opened a box that contained all of the evil in the world, but with hope attached to them. There was no returning those things to the box and it affected everyone. While the framework of the story is decidedly pagan, it is rooted in historical fact. The first woman on earth did actually open something like Pandora’s box, introducing entropy to the planet for the first time. The consequences were far-reaching, as Christians believe all of humanity came from her. We are living with the consequences of Pandora’s box having been opened.
Even if we look at this from a totally naturalistic standpoint, the existence of suffering does not necessarily preclude an all-powerful, loving God. In fact, it offers a fairly reasonable explanation for why suffering affects good people! What it does lack is anything resembling meaningful hope for a brighter future — this explanation ends with physical death, the beginning of eternal non-existence. A naturalistic explanation is something like this: There is suffering in the world because we’re all born ignorant and have to learn from the mistakes we make. Mistakes often have a ripple effect, and can sometimes negatively affect others. For example, a new driver’s inexperience may cause an accident that takes the life of an innocent person. It’s seemingly random, chaotic, senseless. What did that other person do to deserve death? Nothing, they were just in the wrong place at the wrong time. Even the naturalistic worldview understands that bending nature’s laws to prevent all tragedies would have devastating consequences in our current framework.
So why doesn’t God intervene in every situation? The short answer is “we don’t know.” He does often intervene (cf. Hb 1.14; I Kgs 17.8-16; Ruth; Dan 3.8-30, and many, many others), but we don’t always know why. His perspective is infinite, ours is not. It’s frustrating, painful, and confusing at times, but we all accept that it’s temporary. We know that he won’t allow us to deal with more than we’re capable of handling with character intact (I Cor 10.13), but not too much beyond this. Christianity views suffering as part of the human experience that we’re quite ready to leave behind. This is why death is something we look forward to!
We have sufferings now, but they are nothing compared to the great glory that will be given to us. Everything that God made is waiting with excitement for the time when he will show the world who his children are. The whole world wants very much for that to happen (Rom 8.18-19).
I have told you these things so that you can have peace in me. In this world you will have troubles. But be brave! I have overcome the world” (Jn 16.33).
There is no question that the Holy Spirit, as an everlasting personality of God, is unlimited in power. He can do whatever it is possible for God to do, for He is God. It is interesting to read or hear religious people, from preachers to other members, claiming or asserting things the Holy Spirit is doing in churches and lives today. In fact, several of these claims demand an answer, principles from scripture that must be considered before such claims are believed and embraced. What are some things the Holy Spirit will never do?
The Holy Spirit will never override our free will. John Calvin, a 16th century protestant reformer, went to an extreme that placed salvation solely in God’s hands. He contended that man did not have a part in it at all. From this premise came five broad religious ideas that eventually became identified as Calvinism. One of these tenets is called “irresistible grace,” the idea that those God chooses for salvation are led to faith by the work of the Holy Spirit upon the human heart. Tragically, this false idea is supported by many in religion today. Yet, Scripture makes it clear that even in the first century, when the Holy Spirit operated miraculously in confirming the spoken message of Christ, His apostles, and other early Christians, He never directly operated upon the human heart in a way that overtook or overwhelmed the free will of the individual. Cornelius received the Holy Spirit (Acts 10:48-49), but how was he saved? Acts 11:14-15 indicates that it was words told to him whereby he and his house were to be saved. 1 Corinthians 1:18 tells us that God chose to save souls through the message preached. One can look in the Bible from cover to cover and never find a statement or implication that God acts directly upon the human heart in a way that overtakes our will and leads us to belief and salvation. Scripture repeatedly urges man to choose for himself, if he wills (Rev. 22:17; Matt. 11:28-30; etc.). The Holy Spirit works powerfully upon the human heart to persuade man to obey God, but He does so through the powerful word (Heb. 4:12; Rom. 1:16). This message is so compelling and convicting, but God has left it to our free will to decide whether to accept or reject this message.
The Holy Spirit will never contradict revealed truth. Increasing claims are made in churches today about what the Spirit is working in churches to accomplish. Often, the Spirit has been given credit for a church’s change of policy in women’s role, how or on what to spend money (such as for a grandiose campus), or even a strange, new doctrine. Such assertions, however, ring hollow. If these contentions were true, such would reflect most negatively on the character and nature of God. The result of God revealing one thing in scripture, then revealing something else directly, is contradiction and confusion (cf. 1 Cor. 14:40). God claimed that He was giving us His will for all people of all time (John 14:26; 16:13; Jude 3, 2 Tim. 3:16-17; 2 Pet. 1:3). If He is still revealing new truth through the Spirit, was He right in those passages? If He is still revealing new truth through the Spirit, how does this not reflect on His honesty? God cannot lie (cf. Ti. 1:2), but those who claim Holy Spirit guidance in revealing new truth today, if they are correct, make Him such.
The Holy Spirit will never assert what cannot be confirmed. Considering the work of Moses, then the later prophets, Jesus, His apostles, and others who asserted that their message was directly from God, one finds miracles being performed which confirmed without doubt the source of the message. Without such tangible confirmation, how does the one who receives the claim know that claim to be true? Anyone can claim that the Spirit revealed something to them or told them to do something, but how can anyone know they are right without clear confirmation? That is what Aaron’s rod was for. Isaiah (7:14), Jeremiah (44:29), Zechariah (3:8), and others all pointed to a sign that would confirm the veracity of their message. History bears witness to the truthfulness of their claims (cf. Deut. 18:22). After the church was established, Paul was already teaching in the first century that the miraculous gifts would not be needed once the written word was completed (1 Cor. 13:8-12). God has never left Himself unsubstantiated. How do we confirm doctrine? We go to the Word God breathed. It reveals His thoughts and His will. He will not sanction men’s unconfirmed claims, and we are wise not to rest our hopes on such. It is a dangerous and unfounded precedent to simply claim divine guidance without proof. With such an approach, every person can claim a certain revelation, guidance, and heavenly message. Without confirmation, no one’s claims can be tested!
The Holy Spirit is Divine, living, and powerful. As God, He is at work in lives today. He indwells the Christian (Rom. 8:11; 1 Cor. 3:16; 2 Tim. 1:14; etc.). He strengthens the inner man (Eph. 3:16). However, may we never fall prey to the false ideas that man creates and that cannot be verified by scripture (cf. 1 John 4:1). The Bible exists for the reason of testing such ideas as these. It must be the standard that proves and disproves men’s claims today. Know for certain that the Holy Spirit does not today, nor has He ever, overtaken man’s free will. He will never lead one to a conclusion or teaching that contradicts the Word He inspired holy men of God to pen. If one claims a Holy Spirit-given message that is more, less, or different from scripture, it must be rejected! If the alleged Holy Spirit-given message is the same as scripture, then why would God have given us scripture in the first place if He was going to directly dispense the same message apart from the Word? Finally, He will never allow men to pass off as truth that which they cannot confirm in some way that proves, beyond a shadow of a doubt, that the message is divinely given. Let God’s people be diligent students of the Bible and as such able to discern right and wrong in such matters as these!
During the mask era, while I was playing on social media, I found this inspirational speech made by Navy Seal Admiral William H. McRaven during the 2014 University of Texas in Austin commencement.
Most of you are aware that the Navy Seals make up the tip of the spear for our military. Although I do not have the distinction of having trained with them, I have known a few and I can tell you they are some of the most tested, battle hardened, and confident men you will ever encounter.
Wouldn’t it be great to have similar confidence, spiritual fortitude, and faith like a seal has? I believe this is the faith described by Jesus in Matthew 17:20 and displayed by Peter as he steps from a boat of full of scared men out on to the waves of the lake in a storm expecting walk on water to his Lord.
I highly recommend you listen to the admiral’s speech. His 10 key points are very similar to a lot of Bible lessons.
1. Start off by making your bed. This may sound a little silly, but the premise is that if you complete something simple it can build a level of confidence. This confidence carries with you through the day as you attempt to overcome harder tasks. -This is a lot like little prayers before you start on a difficult task. Just like Nehemiah asking for direction, protection, and strength, I guarantee a short plea to God will be way easier to accomplish than anything else you do. And the knowledge that you have requested the assistance from God, the one entity that can make you overcome all obstacles is quite comforting. His will might not be for you to succeed every time, but by asking you have a better opportunity than not asking and it will bring you closer to the Lord.
2. Find someone to help you paddle – This is a lot like Hebrews 10:24-25: “Let us consider how to stir up one another to love and good works”.
3. Measure a person by the size of the heart, not the size of their flippers – This is a lot like Matthew 7:15-20 where Jesus says to measure a person by their fruits.
4. Get over being a sugar cookie and keep moving forward. When the admiral failed in BUD/S training, he ended up wet and covered with sand or, as he referred to, as a sugar cookie. -Basically, sometimes no matter how hard you try you still fail. And even though you fail we must be like Paul in Philippians 3:13-14 “forgetting what lies behind” and “press on toward the goal”.
5. Don’t be afraid of the circuses. Circuses are the extra work that the would-be seals must do when they fail a test to build strength. – And like in James 1:2-4 these extra trials produce steadfastness and make you complete.
6. Sometimes you have to slide down an obstacle headfirst – basically you must use your personal skills to do things more efficiently. In Matthew 25:14-32 the 5 and 2 talent men illustrate this point.
7. Don’t back down from the sharks – This story exemplifies overcoming fear like Deuteronomy 31:6: “Be strong and courageous… for it is the Lord your God who goes with you.” Or Isaiah 41:1-20, which says, “Fear not, I am the one who helps you”
8. You must be your very best in the darkest moment- This lesson is similar to what Paul provides to Timothy in 1 Timothy 6:11-16 “Fight the good fight of the faith”
9. Start singing when you’re up to your neck in mud- Singing can help lighten a mood and strengthen your resolve. I believe this is why Psalm 96 teaches us to sing to Lord, daily.
10. Don’t ever, ever ring the bell. – Never give up. Look at the stories of Job, the apostles, and Jesus. All went through great adversity and never stopped praising God.
Although most of us will never be a navy seal, we can take the admiral’s stories along with what the Bible has taught us to do our part in changing the world and make us better Christians.
In Galatians 2:20, the Apostle Paul states, “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me.” This concept speaks to the core of what it means to follow Jesus and to experience a true relationship with the Father.
Identity
To be “crucified with Christ” is identification with Jesus in His death on the cross. This concept is not merely theoretical; it speaks to the reality of what happens when we follow Christ. It involves a change where the old self—marked by sin and separation from God—is put to death. In this sense, it represents a fresh start, a new beginning in our life
Freedom
One of the most powerful implications of being crucified with Christ is the freedom it brings from the power of sin. As Christians, we believe that through Jesus’ sacrifice, we are no longer bound by our sinful nature. Instead, we are free to live in a way that reflects God’s love and righteousness. Romans 6:6 emphasizes this by stating, “We know that our old self was crucified with him so that the body ruled by sin might be done away with.” This freedom allows us to break free from guilt and shame, and serve God with everything in us!
Change
Being crucified with Christ also speaks to the transformation that occurs in our lives. When we follow Christ, we are not only forgiven but also made new. This transformation is an ongoing process, allowing us to reflect Christ’s character in our lives. The Spirit works within us, producing the fruits of the Spirit—love, joy, peace, etc. Crucify yourself with Christ, and what used to define you will be no more. You are a totally new person in Christ!
Perspective
Living out the truth of being crucified with Christ requires daily surrender. It means recognizing that life is no longer about our own desires but about living in accordance with God’s will. This surrender can be challenging, but it is essential for spiritual growth. It forces us to let go of our worries and fears, trusting that God is in control.
Ultimately, being crucified with Christ calls for a life of faith. It means trusting in Jesus for every aspect of life, knowing that He is present and active. Living by faith helps us to navigate life’s uncertainties with hope and confidence, rooted in the promises of God.
It is difficult to say whether or not the king in verse one is Messianic, especially since he is mentioned in tandem with princes who also rule. Yet, his coming is mentioned in connection with the Spirit being poured upon God’s people from on high (15). The princes may refer to those subordinated to this king, whether apostles or disciples. Of course, there is a contextual meaning as with previous Messianic passages (7:14; 9:6,7). The more immediate application, if this is dual-fulfillment, could apply either to Hezekiah or Josiah, since the general time line is close to the invasion of the Assyrians in 701 B.C. Contrasted with a more hopeful future is the disastrous leadership of the current rulers.
The hope of a better day is set against the spiritual troubles of the present. Whereas there is wind and drought (2,13), blindness and deafness (3), hastiness and deficiency (4), folly and dishonor (5), sin and error (6), and weak women (9-12), Isaiah says these will be done away by a better day. He also writes of the turning point that will happen with the coming of the Spirit (15-20). The blessings include fruitfulness (15), justice and righteousness (16), peace (17), security (18), and prosperity (19-20).
Is Isaiah referring to the spiritual blessings to come in the day of Christ? I believe so. Yet, I also think in the more immediate sense that Isaiah portrays the day that would come after the oppression of foreign invaders when the nation returns. They were about to endure some intensely frightening things as a means of turning their hearts back to God (9-14). What Isaiah holds forth would come after this. Ultimately, the spiritual blessings that would come with the appearance of the Messiah would bless “the people who walk in darkness [that] will see a great light; Those who live in a dark land, The light will shine on them” (9:2; Mat. 4:16)!
This week’s question is a new one for me: What is beauty? A follow-up question some of you may ask is, “What does that have to do with Christianity?” More than we might think! Beauty is a powerful evidence of intelligent design, an aspect of reality that inspires both fear and wonder.
God shows us what he’s like through what he created. As Paul puts it, “There are things about God that people can’t see — his eternal power and all that makes him God. But since the beginning of the world, those things have been easy for people to understand. They are made clear in what God has made, so people have no excuse for the evil they do” (Rom 1.20).
Inquisitive minds have marveled at the beauty/symmetry of nature for millennia. A pattern is obvious in so many seemingly-unrelated things! The “Golden Ratio” under various names has been important to our study of reality for thousands of years. It can be seen in the number of leaves on a stem, in the pattern of a nautilus shell, and even the proportions of our faces.1 Not all of us are remotely mathematically minded (at least I’m not), but I don’t need to understand the properties of Φ to appreciate its role in nature’s beauty! I have eyeballs and some level of consciousness, so it’s self-evident.
The question wasn’t, “Why is beauty important to a believer?” Some consider this topic irrelevant or unimportant or even repulsive, but beauty plays such a powerful role in showcasing God’s unlimited power and love!
So what is beauty? In nature, it is symmetry and something that inspires awe. Snowcapped mountains and roaring seas each have their own beauty (see I Cor 15.40-41 for other examples). Awe is fear with beauty, the goosebumps we might get when we see something truly incredible or terrifying.2 God made nature and people beautiful as an expression of himself! From almost the very beginning, humanity’s enemies hijacked beauty to interact with it in ways God never intended. There’s nothing new under the sun — beauty is just one of a few things God created for good that have potential for abuse.
In the abstract, beauty is (at least in part) whatever we might call “good” or “beneficial”. When someone helps another person we call that “beautiful”. When a person’s actions and disposition align with what is good, we call that “beautiful”. It is difficult to describe, but God has written a moral code in each person’s heart. Some listen to it, many do not. But we don’t have to delineate this code to know when something is beautiful! Anything done by that ethic is beautiful.
So God created humans in his own image. He created them to be like himself. He created them male and female. God blessed them and said, “Have many children. Fill the earth and take control of it. … God looked at everything he had made. And he saw that everything was very good” (Gen 1.27-28, 31).
1 Examples of the golden ratio you can find in nature. (n.d.) Sacramento State University. https://www.csus.edu/indiv/m/mirzaagham/math1/SQ5.pdf 2 See also Mcphetres, J. & Zickfield, J. (09.2022). The physiological study of emotional piloerection: A systematic review and guide for future research. International Journal of Psychophysiology, 179 (pp. 6-20). https://doi.org/10.1016/j.ijpsycho.2022.06.010
This fifth woe again centers around the foolish choice of trusting man instead of God. We sometimes sing, “Stand up, stand up for Jesus, stand in His strength alone; The arm of flesh will fail you, ye dare not trust your own” (cf. 3). The sentiment of Isaiah’s words in this relatively brief chapter supports such an admonition.
The call of the first three verses is to look to and call upon God rather than trust in the Egyptians for refuge and protection. Everything they desired from Egypt they already had in God. What Judah wanted from this nation it could not deliver, but those very things were ready resources available from One whose resources are inexhaustible. How foolish to misplace trust like that! There is no infallible human helper. Once again, Isaiah uses the imagery of God with an outstretched hand. When He does so, men feel His omnipotence. So, what does God want from Judah?
Faith in God’s rescue and protection (4-5). Isaiah urges this through two examples from the animal kingdom. God would be as fierce as a lion honed in on its prey, undeterred by any action by human shepherds to keep it from its goal. God would be as protective as birds which hover over its eggs or chicks, keeping away predators. God’s fierce love and care for Judah is illustrated with both power and tenderness!
Genuine return and repentance (6-7). Look at the elements of repentance called for here. First, there must be a turning to Him from defection or revolting. This describes an awareness that we have been disloyal and disobedient, but that we understand how wrong this is! It also involves a turning away from the sinful actions that grieved God in the first place. Here, it was casting away idols of silver and gold (7). What a useful illustration of what true repentance is, turning from wrong and turning to God.
Patience to wait for God’s judgment (8-9). That God is behind the coming punishment of Assyria is made clear by the close of this chapter. They will fall by God’s sword of judgment, whoever the men are who may be holding it. God is the fire and furnace that will consume Assyria when He says the time is right. God’s character is trustworthy, and He will do what is right when it is best.
These are timeless principles. We have a choice about who to trust for our help and strength. It is easy to rely on ourselves, our nation, or some earthly resource which we can see, but we are called to lean on the Everlasting Arms. It is essential to return to God from wherever we have wrongly gone to find refuge. It is enlightened to rest in God’s sure response to the wicked!
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