Category: Isaiah

And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:5)

Upon experiencing the holy presence of the LORD, the Prophet Isaiah exclaimed, “Woe is me!” Was Isaiah being overly dramatic or was there a real weight of significance to what he said about, and to, himself? The fullness of his words must be examined within the historical context of the prophet’s main responsibility before God and before the people.

The prophet of God communicated a divine message. His sermons were not cleverly devised in his offices and in front of a computer. He did not wake up each morning wondering what he was going to say that would be creatively imaginative.

The prophet of God communicated a divine message from God. It was called an oracle. Oracles were announcements from God. God commanded the prophet to announce the oracle. He was not to change any word or dilute its full force.

Oracles could be in two forms. There were positive oracles, or oracles of good news. These were prefaced by the word blessed. However, there were also oracles of bad news or judgment. These oracles were prefaced by the word woe.”

Throughout the first five chapters of Isaiah, the oracle of woe is predominant in Isaiah’s messages from God to the people of Judah. However, in recalling God’s divine commission to the office of prophet, Isaiah does not announce an oracle of woe upon the nation but rather upon himself. The grammar in the Hebrew indicates that he did so repeatedly.

Isaiah’s continuous cry of woe is a passionate cry of grief or despair. He is in a condition of great sorrow. He not only feels this grief, but he is also aware of it in his mind and will. In other words, his soul is filled with remorse. He is lost or undone. He recognizes that he is in a ruinous condition. In the dazzling display of God’s holiness, Isaiah is ready to die.

Isaiah’s great sorrow is first and foremost not about the sins of the nation, but rather about his own personal sins. In particular, his speech. He is undone because of his polluted and impure words. He, who has the responsibility of communicating God’s holy Word, acknowledges that he is filled with his own sinful and polluted words. As one commentator explains, “His consciousness of having unclean lips, his tongue or speech, was in no doubt because “He had just heard holy lips sing perfect praise.”

Dr. John MacArthur writes, “If the lips are unclean, so is the heart. This vision of God’s holiness vividly reminded the prophet of his own unworthiness, which deserved judgment. Job (Job 42:6) and Peter (Luke 5:8) came to the same realization about themselves when confronted with the presence of the Lord (cf. Ezek. 1:28–2:7; Rev. 1:17).”    

Isaiah’s statement is most striking because he was probably the most righteous man within the nation of Judah. Much like the Prophet Daniel (Daniel 9:1-21) Isaiah does not dismiss the nation’s sins, but first and foremost acknowledges his own sin. He is not comparing himself to other people, but rather to God. Isaiah is a broken man because he has seen the holy, holy, holy LORD.

Dr. R. C. Sproul writes, “Isaiah’s call to ministry is well known, and it is remarkable for what it says about Isaiah and all other human beings. Without a doubt, the prophet was one of the most righteous and holy men in all of Judah, for the prophets were generally known for their piety and devotion to our Creator. Consequently, one might expect Isaiah to be confident in the presence of God and for the Lord to praise His servant for His goodness. Yet that is not what happened when Isaiah met Yahweh “in the year that King Uzziah died” (Isa. 6:1). Confronted with a vision of God on His throne, Isaiah could only proclaim an oracle of woe upon himself (v. 5). An oracle of woe was the worst prophecy that could be given of a nation or an individuals, and here Isaiah applies it to himself for his uncleanness (v. 5). As holy as Isaiah might have been in comparison to the other Judahites in his day, he was absolutely filthy in comparison to the Lord God Almighty.”

The only way unholy people can be in the presence of the thrice holy LORD is to possess His holiness. This the believer in Christ has by grace alone, through faith alone in the person and work of Jesus Christ alone. It is called justification (Romans 3:21-26). Take time today to thank the LORD for His gracious mercy in declaring sinners righteous in His sight on the basis of Jesus’ substitutionary atonement on the cross. This atonement will be vividly illustrated as the text of Isaiah 6 continues to unfold.

Soli deo Gloria!

 

 

 

 

And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:5)

When an individual comes to an understanding of the LORD’s holiness, they also come to an understanding of their sinfulness. What was true of Israel, the Apostle Peter (Luke 5:1-11) and the Apostle John (Revelation 1:9-20) was also true for Isaiah ben Amoz.

Dr. R. C. Sproul writes that, “The prophet in the Old Testament was a lonely man. He was a rugged individualist singled out by God for a painful task. He served as a prosecuting attorney of sorts, the appointed spokesman of the Supreme Judge of heaven and earth to bring suit against those who had sinned against the bench. The prophet as not an earthly philosopher who wrote his opinions for scholars to discuss; he was not a playwright who composed dramas for public entertainment. He was a messenger, a herald of a cosmic king. His announcements were prefaced by the words, ‘Thus says the LORD’.”

Such a prophet was Isaiah ben Amoz. Isaiah was a prophet of prophets. What the New York Yankees are to professional baseball and the New England Patriots are to the National Football League, the example for which all other teams are compared, so was Isaiah. Along with Jeremiah, Ezekiel and Daniel, Isaiah is referred to as major prophet.

Isaiah ministered in and around Jerusalem as a prophet to the Kingdom of Judah during the reigns of four kings: Uzziah (called “Azariah” in 2 Kings), Jotham, Ahaz, and Hezekiah (Isa. 1:1), from 739–686 B.C. He evidently came from a family of some nobility because he had easy access to the king (7:3). He was married and had two sons who bore symbolic names: “Shear-jashub” (“a remnant shall return,” 7:3) and “Maher-shalal-hash-baz” (“the spoil speeds, the prey hastens,” 8:3). 

Dr. John MacArthur writes, “When called by God to prophesy, in the year of King Uzziah’s death (c. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation. Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib’s death (cf. 37:38).”

Tradition teaches that Isaiah met his death under King Manasseh (c. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).

A final note. What set the prophet of God apart from all other men and their occupations was the sacredness of God’s call. A prophet did not apply for the job. God sovereignly selected who would serve Him as a prophet. Because God’s call upon a man to be His prophet was a sovereign one, it was an offer an individual could not refuse. Additionally, the call and job of being a prophet was for life. There was not quitting or retiring. The prophet’s job ended the day he died.

What we witness in Isaiah 6 is not an account of Isaiah’s conversion but rather an account of God’s call. Upon witnessing the heavenly seraphim choir give praise to the thrice holy LORD of the universe, Isaiah was anything but ready to be a prophet. It is to this call, and Isaiah’s initial reaction, that we will examine when next we meet.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

 

“And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke.” (Isaiah 6:4)

What was the result of the seraphim’s constant praise of the LORD as holy, holy, holy? There were two.

First, “the foundations of the thresholds shook at the voice of him who called.” The foundations refers to a unit of measurement. Perhaps this pertains to the earthly temple Isaiah may have been near. It is the solid ground base on which a building rests. The threshold refers to a strip of wood or stone forming the bottom of a doorway and crossed in entering a house or room.

Isaiah had crossed the threshold from the common to the uncommon. He had crossed the threshold from the secular to the sacred. He had crossed the threshold from the profane to the holy. This is to be the believers’ perspective each and every time they enter into a place in order to worship the LORD. Places of worship are often called a sanctuary. The word sanctuary, in the context of worship, is the inmost recess or holiest part of a temple or church.

The foundations of the threshold shook. It vibrated, trembled and tottered. Why? It was because of the voice of each seraphim who called out and proclaimed the LORD to be holy, holy, holy.

The second result of the seraphim’s praise was that “the house was filled with smoke.” The temple, literally “the house,” was filling with smoke. This is a reference of God’s righteous and holy wrath. Psalm 18:6-12 David writes, “⁶ In my distress I called upon the Lord; to my God I cried for help. From his temple he heard my voice, and my cry to him reached his ears. ⁷ Then the earth reeled and rocked; the foundations also of the mountains trembled and quaked, because he was angry. ⁸ Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him. ⁹ He bowed the heavens and came down; thick darkness was under his feet. ¹⁰ He rode on a cherub and flew; he came swiftly on the wings of the wind. ¹¹ He made darkness his covering, his canopy around him, thick clouds dark with water. ¹² Out of the brightness before him hailstones and coals of fire broke through his clouds.”

On commentator explains that, “Most significantly, the Hebrew words āšān, for smoke, is used of Yahweh in two ways. First, smoke is a marked attendant to the theophany’s to Abram (Gen 15:17), Moses on Mount Sinai (Ex 19:18; 20:18; cf. Psalm 104:32; 144:5; II Sam 22:9; Psalm 18:8; Isaiah 4:5; Joel 2:30, and in Isaiah’s vision of God (Isaiah 6:4). The origin of the figure is obscure, but the portent is clear. Smoke (along with fire) proclaims the terror of Yahweh, the confrontation of his holiness with man’s sin. Secondly, the verb and noun may refer to the anger of Yahweh (Deuteronomy 29:20; Psalm 74:1; 80:4; Isaiah 65:5).”

What effect will this scene have upon the Prophet Isaiah? Discover the answer when next we meet.

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

  

 

 

 

 

And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” (Isaiah 6:3)

What do the seraphim angels of Isaiah 6:2 do before the throne of God above? They never cease giving Him praise. The statement “and one called to another and said,” indicates an active and continuous activity by the seraphim before the LORD. The verbs “called” and “said” respectively refer to not only a shout and a proclamation but also a command that is antiphonally and continuously exchanged between the seraphim.

What do the seraphim continuously shout, proclaim and command between each other and before the LORD? Two statements. These are two proclamations of biblical truth.

The first statement is, ““Holy, holy, holy is the Lord of hosts” The word “holy” (qados) means sacred, set apart from sin, commanding respect and awesomeness. It is the only attribute of God that is elevated by repetition to the third degree. The LORD is never said to be love, love, love, or just, just, just. He is, however, called holy, holy, holy. The seraphim’s song is called the Ttrisagion meaning “three times holy.” This is done for emphasis.

Notice also the state of being verb “is.” This means that the LORD not only behaves in a holy, holy, holy manner but is also holy, holy, and holy by nature and being. The repetition may also indicate an evidence of the Godhead: Father, Son and Holy Spirit.

The phrase “LORD of hosts” is also employed by the seraphim. As previously noted, the noun LORD in all capital letters refers the reader to the most personal name for God: the Hebrew name Yahweh. It identifies the LORD as the self-existent God of the universe. In other words “I Am that I Am” (Exodus 3; John 6; 8:58; 9; 10; 11; 14; 15).  It is He alone who is the LORD of hosts. The word “hosts” is a military term. It is the Prophet Isaiah’s frequent name for God; he used it at least sixty-five times. “Lord of the armies” is what it means.

The second statement is, “the whole earth is full of his glory!” The word “whole” means completely, total and all. The entire earth, or created universe, is abundantly filled with the LORD’s splendor, honor and the manifestation of His glorious presence (Psalm 19).

John Calvin writes, “Now, when we are informed that the angels are employed in uttering the glory of God, let us know that their example is set before us for imitation; for the most holy service that we can render to Him is to be employed in praising His name. When He associates us with angels, it is in order that while we sojourn on earth, we may resemble and be joined to the inhabitants of heaven. That the harmony between us and the angels may be in every respect complete. We must take care not only that the praises of God may be sounded by our tongues, but likewise that all the actions of our life may correspond to our professions. This will only be done if the chief aim of our actions be the glory of God.”

May we all today be in harmony with the seraphim angels in giving God all the praise and honor He deserves; not only in our speech but also in our thoughts and actions.

Soli deo Gloria!  

 

^“Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew.” (Isaiah 6:2).

Who, or what, are the seraphim? Grammatically we know that there are more than one seraphim because the word is in the plural form. Beyond that we know that they are angelic beings mentioned only twice in the Bible, both occurring in the same chapter of Isaiah (Isaiah 6:2, 6). Even though the word seraphim is plural in number, it is impossible to say how many Isaiah seraphim actually saw.

The word seraphim can be translated as fiery serpent or burning ones. Today’s text describes each seraphim as having six wings: two shielded the face, two covered the feet, and the remaining pair enabled the seraphim to fly.

One commentary explains that, “the most that can be said from the available evidence is that they were exalted spiritual entities who were occupied constantly in the praise and worship of God. Most probably the seraphim were an order of celestial beings comparable in nature to the cherubim (Ezekiel 1; 10; Revelation 4) and engaged in a somewhat similar form of service around the divine throne.”

It is interesting to note that the seraphim actively and continuously stood respectfully before the Lord. As we will see later in the text, they do so in worship and praise by acknowledging the holiness of Yahweh. 

As another commentator explains, “When we consider the topic of angels, we face an interesting paradox. Clearly, angels have played an important role in the history of God’s people. Scripture, in fact, uses the Greek word for “angel” (angelos) more often than it uses the Greek word for “sin” (hamartia). At the same time, the Word of God tells us very little specifically about the angels. Evidently, the Lord wants us to know that His angels are key players in the outworking of His purposes, but He has also determined not to tell us all that we might want to know about the angels. We must therefore be content with what He has revealed, trusting that it gives us everything we need to know about the angels on this side of glory.”

 “One of the most extensive descriptions of angels in the Bible is found in Isaiah 6:1–7, which gives us information about the seraphim. These seraphim worship the Lord continually in heaven, shielding their faces with two of their six wings. Even the angels cannot bear to look directly on the glory of God, which frequently manifests itself as blinding rays of light (Matt. 17:1–3; Acts 9:1–9; Rev. 1:16). Angels are supernatural beings, but they remain creatures who are in a distinct class from their Creator. They cannot enjoy a direct view of God’s majesty. Isaiah 6:1–7 tells us that the seraphim focus their praise on the Lord in His holiness, naming Him as holy in threefold repetition. That is instructive for us. If the angels exalt the Lord God Almighty as holy, surely we cannot afford to do anything less.”

Four wings pertain to worship and two refer to service. Perhaps an illustration that prior to service, and more important than service as important as serving the Lord is, worship is more important. Worship must precede service.

 John Calvin writes that, “Having declared that God appeared to him (Isaiah) full of majesty and of glory, he adds that God was attended by angels whom the Prophet calls seraphim on account of their fervor. Though the etymology of this word is well known, yet various reasons are adduced. Some think that they are called seraphim because they burn with the love of God. Others, because they are swift like fire. Others, because they are bright. However they may be, this description holds out to us, as in sunbeams, the brightness of God’s infinite majesty that we may learn by it to behold and adore His wonderful and overwhelming glory.”

 Soli deo Gloria!   

 

 

“In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple.” (Isaiah 6:1)

Understanding the subject of holiness brings us to an understanding of who God is. As we begin studying Isaiah 6:1-7, we initially see that God is eternally sovereign. This is in contrast to Judah’s King Uzziah who ruled for 52 years, certainly a lengthy reign for any human monarch, but which pales in comparison to the Lord’s rule and reign.

The text begins by saying, “In the year that King Uzziah died.” The year was 739 B.C. Uzziah’s death was ultimately caused by leprosy. While leprosy was a common skin disease in the ancient world and which was perceived as highly contagious, Uzziah’s condition was a direct judgment from the Lord. 2 Chronicles 26:16 states, “But when he (Uzziah) became strong, his heart was so proud that he acted corruptly, and he was unfaithful to the LORD his God, for he entered the temple of the LORD to burn incense on the altar of incense.”

Dr. John MacArthur writes that, “Uzziah attempted to usurp the role of the priest, which is forbidden in the Leviticus code (law). See Numbers 13:10; 18:7. Proverbs 16:18 indicates that pride precipitates a fall, and it did in his case. Even the king could not live above God’s law”

 Following the death of a king who had such a lengthy and prosperous rule must have prompted the Prophet Isaiah perhaps to seek the Lord for guidance with respect to the then current, and future, well-being of the Nation of Judah. The prophet encountered much more than he could have anticipated.

“I saw the Lord.” Isaiah personally perceived, observed and was attentive to the Lord. The English rendering “Lord” is in reference to the Hebrew title Adonai, which means Master and sovereign One. It is a title for God’s sovereign deity focusing on His authority and majesty as ruler of the universe.

The question is asked, “How could Isaiah see God, who is Spirit (John 4:24)? How could God be seen in a visible shape? John Calvin comments that, “We ought to be aware that when God exhibited Himself to the view of the Fathers, He never appeared such as He actually is but such as the capacity of men could receive. God comes down to them in such a manner as to cause some kind of mirror to reflect the rays to His glory. There was, therefore, exhibited to Isaiah such a form as enabled him, according to his capacity, to perceive the inconceivable majesty of God; and thus he attributes to God a throne, a robe and a bodily appearance.”

 Who exactly was the Lord that Isaiah saw? The principle of Scripture interpreting Scripture is very applicable here because John 12:39-41 says, “³⁹ Therefore they could not believe. For again Isaiah said, ⁴⁰ “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” ⁴¹ Isaiah said these things because he saw his glory and spoke of him.” Isaiah saw the pre-incarnate glory of Jesus Christ, who as the second person of the Godhead is the image of the invisible God (Colossians 1:15).

Isaiah then mentions three things about the Lord who he saw. The Lord was “sitting upon a throne, high and lifted up; and the train of his robe filled the temple.”

First, what does “sitting upon a throne” mean? The word “sitting” is an active participle and it means dwelling and abiding. It figuratively refers to God’s royal dignity, authority, and power. He is sovereignly in control.

Second, what does “high and lifted up” mean? Other similar words include lofty and exalted. Judah’s King Uzziah may have occupied a lofty position as king, but there is no one more highly exalted than the Lord. In other words, the LORD is worthy of all praise.

Third, what does “and the train of his robe filled the temple” mean? Unlike King Uzziah who died an unhealthy and segregated death because of his diseased body, the Lord is eternally healthy, valued, satisfying and strong. The robe is an extension of His personhood. God’s person appears in the temple, which is where He said that He would meet His people (I Kings 8) so they would know that everything they have is from the Lord (James 1:17). There is no place within the temple which He is not present.

Dr. John Walvoord explains that, “Three things struck Isaiah about God: He was seated on a throne, He was high and exalted, and the train of His robe filled the temple. In the most holy place of the temple in Jerusalem, God’s glory was evident between the cherubim on the atonement cover over the Ark of the Covenant. Therefore some Israelites may have erroneously thought that God was fairly small. However, Solomon, in his dedicatory prayer for the new temple, had stated that no temple could contain God and that in fact even the heavens could not contain Him (1 Kings 8:27). Therefore Isaiah did not see God on the Ark of the Covenant, but on a throne. Almost 150 years later Ezekiel had a similar experience. He envisioned God being borne along on a great chariot throne by living creatures called cherubim (Ezek. 1). To Isaiah, the throne emphasized that the Lord is indeed the true King of Israel.”

Not only would Isaiah would see the Lord, but also he could hear something about the Lord. That is what we will consider when next we meet.

Soli deo Gloria!

^26” He will raise a signal for nations far away, and whistle for them from the ends of the earth; and behold, quickly, speedily they come! ²⁷ None is weary, none stumbles, none slumbers or sleeps, not a waistband is loose, not a sandal strap broken; ²⁸ their arrows are sharp, all their bows bent, their horses’ hoofs seem like flint, and their wheels like the whirlwind. ²⁹ Their roaring is like a lion, like young lions they roar; they growl and seize their prey; they carry it off, and none can rescue. ³⁰ They will growl over it on that day, like the growling of the sea. And if one looks to the land, behold, darkness and distress; and the light is darkened by its clouds.” (Isaiah 5:26-30)

The Prophet Isaiah ministered for the LORD, and on behalf of the LORD’s people, from 739-686 B.C. The LORD prepared His people for His eventual judgment upon them, which would come prophetically, and later historically, in 605 B.C. This judgment was because of Judah’s unrepentant sin against the LORD and against each other. God’s judgment would come through the secondary means of the 8^th century conquest of the northern kingdom of Israel by Assyria in 722 B.C. and the 7^th century B.C. conquest of the southern kingdom of Judah by the Babylonian Empire.

Dr. James N. Anderson, professor at Reformed Theological Seminary in Charlotte, N.C. writes, “The Reformed or Calvinistic doctrines of providence and predestination are often charged with being fatalistic. Yet this characterization trades on some deep confusions. Calvinism does indeed affirm that all events in creation are foreordained by God. As the Westminster Confession of Faith puts it, “God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass” (3.1). Nevertheless, the Confession immediately adds that this divine fore-ordination does not render meaningless the wills of God’s creatures. On the contrary, God normally works out His eternal purposes though secondary causes such as human agents and natural processes. Biblical examples of God directing human actions to His own ends include the story of Joseph (Gen. 45:5–8; 50:20), the Assyrian conquest of the kingdom of Israel (Isa. 10:5–11), and the crucifixion of the Lord Jesus (Acts 4:27–28).”

God’s use of the Babylonians against the Jewish people is another example of His use of secondary causes to accomplish His will. God not only determined the final outcome of events in Judah’s and Jerusalem’s destruction, but also the means to those ends.

The poetic description of the Babylonian invaders is striking and terrifying. They are a force with which to be reckoned. There will be no escape for God’s rebellious people from God’s righteous judgment.

Even as Isaiah prophesied this judgment, the Prophet Habakkuk recoiled against it. He could not fathom how a holy God could use an unholy nation, such as Babylon, to punish Judah (Habakkuk 1:1-2:1). Ultimately, Habakkuk submitted to the LORD’s righteous sovereignty and providence (Habakkuk 3:1-19).

Another theologian explains it this way: “The fallen world is a hard place to live. And yet, God’s sovereignty mitigates that world. Though the bad things that happen are in accord with His sovereign will, He continues to love His creation. The beauties, satisfactions, and pleasures of life are the deeper signs of God’s sovereignty.”

God would preserve a remnant from Judah who would obediently follow Him. The Book of Daniel is a testimony to this truth.

The LORD still retains a believing remnant in this fallen world. It is the church. May each of us who has received Jesus Christ as Savior and LORD be a fervent and vocal witness to those who are lost and who face a certain judgment from God.

Soli deo Gloria!                                                                                                                      

 

 

 

²⁴ Therefore, as the tongue of fire devours the stubble, and as dry grass sinks down in the flame, so their root will be as rottenness, and their blossom go up like dust; for they have rejected the law of the Lord of hosts, and have despised the word of the Holy One of Israel. ²⁵ Therefore the anger of the Lord was kindled against his people, and he stretched out his hand against them and struck them, and the mountains quaked; and their corpses were as refuse in the midst of the streets. For all this his anger has not turned away, and his hand is stretched out still.” (Isaiah 5:24-25)

The Prophet Isaiah concluded his song of woe by announcing the LORD’s impending decision to bring a mighty army against the Nation of Judah. The purpose of this was to conquer the people of Israel and to leave the land in desolation, darkness and distress because of the people’s sin.

Secondly, because Judah rejected the Law of the LORD and despised the word from the Holy One of Israel, God’s anger was kindled against His people. Metaphorically, the LORD stretched out His hand against His people and struck them with judgment. Widespread death and destruction ensued.

Dr. John Walvoord explains that, “Isaiah had already mentioned a number of the judgments to come on the people because of their sins (vv. 13–17). Now he spoke again of the consequences of disobeying the covenant stipulations. These people Isaiah had been writing about would be burned like straw and dry grass and their flowers blown away like dust. This was because they had deliberately disobeyed God’s Word. Because of the Lord’s anger many would die in the streets of Jerusalem. His raised hand (cf. 14:27) suggests His executing punishment; the mountains shaking from an earthquake speaks of His awesome presence (cf. Ex. 19:18; 1 Kings 19:11; Jer. 4:24; Hab. 3:10).”

Let us never presume that the LORD’s judgment is only rooted in the past. His response upon those who have rejected Him and His Word will still be as swift and sure today. Therefore, repent while you have the opportunity.

Soli deo Gloria!

²² Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink, ²³ who acquit the guilty for a bribe, and deprive the innocent of his right!” (Isaiah 5:22-23)

The LORD’s first woe against the Nation of Judah in the 8^th century B.C. was materialism. The second woe was directed towards drunkenness and devotion to pleasure while concurrently the people neglected the LORD’s work of judgment and redemption. The third woe was against those who ridicule and mock the LORD and His people; especially His prophet, Isaiah. The fourth woe concerned the reversal of morality. The fifth woe concerned those who were wise in their own opinion and not deriving wisdom from the LORD and His Word.

The sixth and final woe addresses injustice within the Nation of Judah’s court system. Unjust sentences were being handed down by drunk and bribed judges.

Isaiah does not identify the judges as heroes of justice but rather as heroes of drinking wine. To be a hero was to be strong and mighty. It was to be a champion. However, the strong and mighty champions of justice were instead drunks. They were consistently inebriated and intoxicated.

A similar statement is found in the latter portion of vs. 22. “Valiant men in mixing strong drink.” The word “valiant” means to be strong and efficient. The irony is that these judges were only strong and efficient in producing intoxicating beverages.

Not only were these judges personal behavior reprehensible, the professional ethics were even worse. They acquitted the guilty for a bribe. To acquit means to declare someone innocent of a crime. However, the acquittal was not upon the basis of irrefutable evidence but rather because the judge accepted a bribe. There was consistent quid pro quo rendering the judicial system a farce.

Additionally, because of financial favors being given for favorable judicial rulings, the innocent were denied justice. Justice was being turned aside.

John Calvin comments that, “We live that we may yield worship and obedience to God, and that we may render assistance to our neighbors. When men act so as not to maintain their strength, but to destroy it by trying how much food and wine the can bear, most certainly they are worse than beasts. He (Isaiah) also censures a corruption which at that time abounded in judgment-seats and points out the reason why there is not room or justice in these places. Namely, they (judges) are under the influence of gifts. For covetousness blinds the eyes of the wise and perverts all regard to what is good and just, even among those who would otherwise be disposed to follow what is right (Exodus 23:8; Deuteronomy 16:19).”

 Dr. John Walvoord explains that, “Rather than being heroes and good government authorities, many leaders were known for their heavy drinking. They were ready to be bribed, not caring for the people they were ruling. They were more concerned for their own pleasure than for the rights of the innocent. Therefore they (those leaders) would be judged.”

Take time today to pray for those government leaders who seek to lead with integrity. Pray also for those who do not (Romans 13:1-7; I Timothy 2:1-3).

Soli deo Gloria!

 

 

 

 

 

²¹ Woe to those who are wise in their own eyes, and shrewd in their own sight!” (Isaiah 5:21)

The LORD’s first woe against the Nation of Judah in the 8^th century B.C. was materialism. The second woe was directed towards drunkenness and devotion to pleasure while concurrently the people neglected the LORD’s work of judgment and redemption. The third woe was against those who ridiculed and mocked the LORD and His people; especially His prophet, Isaiah. The fourth woe concerned the reversal of morality.

The fifth woe concerned those who were wise in their own opinion and not deriving wisdom from the LORD and His Word. The LORD will bring judgment upon those who are presently and actively seeking for wisdom within themselves.

Wisdom, or to be wise, (Heb. Ha’Kam) means to be skillful, clever, experienced or shrewd. While it can mean to possess the knowledge of a craftsman in some technical work (Exodus 35:10, 25; 36:1, 2, 4, 8; Isaiah 3:3; Jeremiah 10:9; Ezekiel 27:8), it is also a capacity for understanding and discernment (Proverbs 10:8).

A synonym is the word shrewd (ne’bo nim). It means to have understanding, perception and discernment.

As one theologian explains, “The word “wisdom,” with reference to human beings, is used in a variety of different ways in the OT. The word is often used as virtually synonymous with the term “knowledge,” but in its general and secular uses it commonly indicates applied knowledge, skill, or even cunning. Wisdom could be defined as either “superior mental capacity” or “superior skill.” Thus, wisdom is used to describe both the cunning of King Solomon (1 Kings 2:1–6) and the skill of the craftsman Bezalel (Exodus 35:33). But it was also used to describe mental capacities and skills that had a moral component—the capacity to understand and to do good.”

Dr. R. C. Sproul explains that, “There is a section of the Old Testament known as the Wisdom Literature — the books of Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. Wisdom Literature makes a startling affirmation: “The fear of the Lord is the beginning of wisdom” (Ps. 111:10; Prov. 9:10). For the Jews, wisdom meant a practical understanding of how to live a life that is pleasing to God. The pursuit of godliness was a central concern of the writers of the Wisdom Literature. They affirmed that the necessary condition for anyone to have true wisdom is a fear of the Lord.”

The woe contained in today’s text is not a condemnation against wisdom or shrewdness, but rather the pursuit of wisdom void of a prior pursuit of God. It is a wisdom which is man-centered and not God-centered.

Wisdom is the practical application of knowledge from God through His Word. People may possess knowledge and not have wisdom, but they cannot have wisdom without knowledge. The knowledge people must have to truly have wisdom is a knowledge of God which He has given of Himself. This knowledge of, and from, God is not only found in creation but also in God’s Word (Psalm 19).

Proverbs 1:1–7 says, “The proverbs of Solomon, son of David, king of Israel: ² To know wisdom and instruction, to understand words of insight, ³ to receive instruction in wise dealing, in righteousness, justice, and equity; ⁴ to give prudence to the simple, knowledge and discretion to the youth— ⁵ Let the wise hear and increase in learning, and the one who understands obtain guidance, ⁶ to understand a proverb and a saying, the words of the wise and their riddles. ⁷ The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.”

Dr. Sproul concludes by saying, “We want to be rich, successful, and comfortable, but we do not long for wisdom. Thus, we do not read the Scriptures, the supreme textbook of wisdom. This is foolishness. Let us pursue the knowledge of God through the Word of God, for in that way we will find wisdom to live lives that please Him.”

May we today pursue the knowledge and wisdom which is from God and not that which is found within ourselves.

Soli deo Gloria!