Category: Isaiah

“The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. ² It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, ³ and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. ⁴ He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. ⁵ O house of Jacob, come, let us walk in the light of the Lord.” (Isaiah 2:1-5).

 In the immediate aftermath of the LORD’s harsh judgment of the Nation of Judah’s wickedness, the Prophet Isaiah introduced a doctrine which was to be a significant part of his prophetical ministry. Isaiah’s oracle from God revealed that Jerusalem would hold a lofty position in the world.

Paralleling today’s text is Micah 4:1-3. It says, “It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and it shall be lifted up above the hills; and peoples shall flow to it, ² and many nations shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. ³ He shall judge between many peoples, and shall decide disputes for strong nations far away; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.”

A key expression contained in both prophecies is the phrase “the latter days.” It may also appear as the phrase “the last days.” It is used in Scripture to describe the final period of the world.

In the Old Testament (OT) the last days were anticipated as the age of messianic fulfillment (see Isaiah 2:2; Micah 4:1). In the New Testament (NT) the writers regarded themselves as living in the last days, the era of the gospel.

Therefore, Peter explained that the events of the Day of Pentecost were the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17–18).

Additionally, the author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb. 1:1–2).

The last days is the period of evangelical blessing in which the benefits of the salvation obtained by the virgin birth, perfect life, substitutionary death, bodily resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.

The Tyndale Bible Dictionary explains, “The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom. 8:23; 2 Cor. 1:22; 5:5; Eph. 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19–20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).”

The mountain of the house of the LORD is the mount where the temple was built (and where the millennial temple will be built, Ezek. 40–43). Often in the Scriptures mountains can refer to civil government (Dan. 2:35; Amos 4:1). Here God’s rule from His temple will be preeminent. The theme of the importance of the temple mount in Jerusalem is repeated often in Isaiah’s prophecies all the way to the end of the book (Isa. 11:9; 25:6–7; 27:13; 30:29; 56:7; 57:13; 65:11, 25; 66:20). Isaiah clearly wanted his readers to be aware that God will protect His covenant nation despite their spiritual rebellion and even though they would go into captivity by the Babylonians. When these “latter day” events take place many nations will be attracted to Jerusalem (cf. 14:1; 27:13; 66:23; Zech. 8:23; 14:16) and to God’s house (the temple, Isaiah 2:2a).

Dr. John Walvoord writes that, “The attraction will be the Lord’s ways … paths … Law, and Word which will be made known from that place. In fact the Lord Himself will give forth the Law (51:4). (Zion, referred to dozens of times by Isaiah, more than by any other author of Scripture, is here a synonym of Jerusalem; cf. 4:3; 40:9; 52:1; 62:1. See Zech. 8:3.) In the Millennium, people everywhere will realize that God’s revelation is foundational to their lives. They will want to know it (He will teach us) and to live according to it (walk in it).”

 More to come from Isaiah 2:1-5.

Until then, Soli deo Gloria!

 

Cities are known by their various nicknames. For example, New York City is often referred to the as The Big Apple. Paris as the City of Lights. San Francisco is known as the City by the Bay. Los Angeles is known as the City of Angels, Detroit is often referred to as the Motor City and Chicago as the Windy City.

However, in Isaiah 1:21-31, Jerusalem is identified as the Unfaithful City. Why? The Prophet Isaiah provides us the answers.

To begin with, Jerusalem and people had committed spiritual and religious harlotry or adultery. Instead of righteousness filling its streets and homes, murderers dominate. “How the faithful city has become a whore, she who was full of justice! Righteousness lodged in her, but now murderers.” (1:21)

Secondly, the people have forsaken their integrity. They are hypocrites. They do not behave as God’s chosen people. “²² Your silver has become dross, your best wine mixed with water. ²³ Your princes are rebels and companions of thieves. Everyone loves a bribe and runs after gifts. They do not bring justice to the fatherless, and the widow’s cause does not come to them.”

Because of this rebelliousness, the LORD promised to judge Jerusalem. However, there would be a future restoration. The LORD always preserves a remnant. Isaiah 1:24-26 says, “²⁴ Therefore the Lord declares, the Lord of hosts, the Mighty One of Israel: “Ah, I will get relief from my enemies and avenge myself on my foes. ²⁵ I will turn my hand against you and will smelt away your dross as with lye and remove all your alloy.²⁶ And I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city.”

The promise of restoration is only for the repentant remnant. Those who remain rebellious against the LORD will be righteously judged by the LORD. Isaiah 1:27-28 says, “²⁷ Zion shall be redeemed by justice, and those in her who repent, by righteousness. ²⁸ But rebels and sinners shall be broken together, and those who forsake the Lord shall be consumed.”

The unrepentant will also be ashamed and embarrassed before the LORD because of their sin. Many Jews practiced their idolatry before oak trees and in beautiful gardens. In other words, they worshiped the creation rather than the Creator (Romans 1:18-25). Isaiah 1:29-31 says, “²⁹ For they shall be ashamed of the oaks that you desired; and you shall blush for the gardens that you have chosen. ³⁰ For you shall be like an oak whose leaf withers, and like a garden without water. ³¹ And the strong shall become tinder, and his work a spark, and both of them shall burn together, with none to quench them.”

How ironic that Isaiah proclaimed this oracle of judgment using the image of a tree and a garden. It is reminiscent of Psalm 1, in which the psalmist likens the faithful to a tree. “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; ² but his delight is in the law of the Lord, and on his law he meditates day and night. ³ He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.”

Dr. John Walvoord writes, “The contrast between the fate of the remnant and the wicked is detailed in these verses. The remnant will dwell in the new redeemed city of Jerusalem (Zion; cf. v. 8) where God’s justice will be present (cf. v. 26). Rebels (cf. vv. 20, 23) will perish, after being embarrassed that they were ever involved in idol worship near sacred oak trees (cf. 57:5) and in gardens (cf. 65:3; 66:17). Whereas they once enjoyed worshiping idols (probably including Baal), in those pleasant surroundings they would become like fading oak trees and a dry garden. Though once strong (like a mighty man) in defying God, the unrighteous and his work … will burn. This unquenchable burning probably refers to the destruction by the Babylonian army as well as eternal judgment.”

God’s final judgment is coming. Are you ready to meet Him? Are you covered by the imputed righteousness of Jesus Christ alone, by grace alone, through faith alone? This is the only way to meet God, not as judge but rather as Savior and LORD.

Soli deo Gloria!

 

 

 

 

 

 

 

 

In Isaiah 1:1–15 the prophet described the wickedness of the southern Jewish Kingdom of Judah in the 8^th century B.C. In 1:16-20, the prophet described how the LORD would purify His people.

¹⁶ Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes cease to do evil, ¹⁷Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause. ¹⁸ Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool. ¹⁹ If you are willing and obedient, you shall eat the good of the land; ²⁰ but if you refuse and rebel, you shall be eaten by the sword; for the mouth of the Lord has spoken.”

The LORD’s people are to be holy as He is holy (Leviticus 11:44; I Peter 1:13-16). This means that those in a covenant, saving relationship with the LORD, by grace alone, through faith alone, in the person and work of Jesus Christ alone, must continually seek to be separate from the power of sin in their lives. Otherwise, it is doubtful they truly know the Lord as Savior (Hebrews 12:14).

The people of God have a responsibility, as the Prophet Isaiah outlined in 1:16-20. The statements, “Wash yourselves; make yourselves clean” are two imperatives or commands. To wash and to become clean refers to pursuing moral behavior God desires. As such, these commands are to be personally and individually obeyed by each and every believer.

The evidence of such obedience is then outlined by the prophet. Spiritual cleanliness is displayed by removing the evil from your actions, ceasing to do evil, learning to do good, seeking justice for those without parents and women whose husbands have died. Additionally, pursuing social justice is part of what it means to be holy as the LORD is holy.

Isaiah 1:18 says, “Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.” True and lasting holiness originates from imputed righteousness from the LORD. Sanctifying righteousness is also from the LORD. So also will be glorifying righteousness.

Isaiah 1:19-20 says, “¹⁹ If you are willing and obedient, you shall eat the good of the land; ²⁰ but if you refuse and rebel, you shall be eaten by the sword; for the mouth of the Lord has spoken.”

The result of sanctifying holiness for Israel would be temporal blessings within their land. The result of disobedience would be judgment from the LORD. This parallels the curses and the blessings found in Leviticus 26 and Deuteronomy 27-28.

Dr. John MacArthur writes, “The prophet offered his readers the same choice God gave Moses in Deuteronomy 28, a choice between a blessing and a curse. They may choose repentance and obedience and reap the benefits of the land or refuse to do so and become victims of foreign oppressors. To accentuate the opposite outcomes, the Lord used the same Hebrew word to depict both destinies. On one hand, they may eat the fruit of the land; on the other, they may be eaten by conquering powers.”

If God’s people then acknowledged the depth of their sins and that their wickedness’ were like blood-colored stains on their souls (scarlet, a red dye made from a worm, and crimson, red-colored cloth)—then God in His grace would cleanse them, making them spiritually white like snow or wool. Acknowledgment of sin was to precede God’s cleansing. The same is true today.

Repent of your sin and receive God’s sanctifying cleansing. Your scarlet sin will become white like snow. Your crimson cloth of life will become white like wool. 

Soli deo Gloria!

Isaiah’s writings express a deep awareness of God’s majesty and holiness. The prophet denounced not only Canaanite idolatry but also the religious worship of his own people that were only external ceremonies which lacked sincerity (1:10–17; 29:13). He preached impending judgment on the idolatrous Judeans, declaring that only a righteous remnant would survive (6:13).

In Isaiah 1:1–15 the prophet describes the wickedness of the southern Jewish Kingdom of Judah in the 8^th century B.C. The prophet writes the following.   

The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. ² Hear, O heavens, and give ear, O earth; for the Lord has spoken: “Children have I reared and brought up, but they have rebelled against me. ³ The ox knows its owner, and the donkey its master’s crib, but Israel does not know, my people do not understand.” ⁴     Ah, sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken the Lord, they have despised the Holy One of Israel, they are utterly estranged.”

 ⁵ Why will you still be struck down? Why will you continue to rebel? The whole head is sick, and the whole heart faint. ⁶ From the sole of the foot even to the head, there is no soundness in it, but bruises and sores and raw wounds; they are not pressed out or bound up or softened with oil. ⁷ Your country lies desolate; your cities are burned with fire; in your very presence foreigners devour your land; it is desolate, as overthrown by foreigners. ⁸ And the daughter of Zion is left like a booth in a vineyard, like a lodge in a cucumber field, like a besieged city.”

⁹ If the Lord of hosts had not left us a few survivors, we should have been like Sodom, and become like Gomorrah. ¹⁰ Hear the word of the Lord, you rulers of Sodom! Give ear to the teaching of our God, you people of Gomorrah! ¹¹ “What to me is the multitude of your sacrifices? says the Lord; I have had enough of burnt offerings of rams and the fat of well-fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. ¹² “When you come to appear before me, who has required of you this trampling of my courts? ¹³ Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations—I cannot endure iniquity and solemn assembly. ¹⁴ Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them. ¹⁵ When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood.”

The oracle of doom and judgment upon Judah is profoundly expressed in Isaiah 1-39. These first 39 chapters warns the Jews about the impending Assyrian invasion of Judah (605 B.C.) while the second section (40-66) encourages the captives returning from the Babylonian captivity (535). The oracle of doom begins in the initial 15 verses of chapter one. A suggested outline is as follows.

 

I. The Wickedness of Judah. 1:1-31.

A. Its Crimes. 1:1-15.

What were Judah’s crimes against Yahweh in the 8^th century B.C.? It should not surprise us that they are similar to the sins of today’s contemporary culture.

The nation’s sin began with a willful, thoughtful and emotional rebellion against the LORD (1:1-2). Why did Judah rebel against God? It was because in spite of His self-revelation through creation and in His Word (Psalm 19), Judah did not know the LORD or have a covenant relationship with Him (1:3). Consequently, Judah became a sinful nation laden with iniquity and immorality. They utterly despised the LORD (1:4).

The LORD’s evaluation of the nation was they were spiritually sick and faint, from head to toe (1:5-6). As a consequence, their land lay in ruins (1:7-8). Yet there was no repentance.

However, there was worship, but it was shallow and hypocritical. It was pretentious or phony. It was insincere (9-15) and the LORD had had enough of it.

I wonder about America’s churches at this moment in history. Might the LORD says the same things about this nation and its supposed religious people? A people who worship the LORD on Sunday, but advocate the mass infanticide of its children as a woman’s right to choose.

LORD, please be gracious to a rebellious people. May your salvation by grace alone, through faith alone, in Christ alone make an impact upon the people of this nation so that they in turn will become holy as you are holy. Amen!

Soli deo Gloria!

 

 

Isaiah’s writings express a deep awareness of God’s majesty and holiness. The prophet denounced not only Canaanite idolatry but also the religious worship of his own people that were only external ceremonies which lacked sincerity (1:10–17; 29:13). He preached impending judgment on the idolatrous Judeans, declaring that only a righteous remnant would survive (6:13).

As previously stated, Isaiah was the son of Amoz (Isaiah 1:1; 2:1; 20:2; 21; 2 Kings 19:2, 20:1; 2 Chronicles 26:22; 32:20). Although little is known of Amoz, he may be the person mentioned in 2 Chronicles 25:7–8. Isaiah married “the prophetess” (Isaiah 8:3) and they had two sons:

1. Shear-jashub (יָשׁ֣וּב שְׁאָ֖ר, yashuv she’ar; “a remnant shall return”; Isaiah 7:3). When Shear-jashub accompanied Isaiah to visit Ahaz, his name suggested that the invaders of Judah would be defeated and only a remnant of the enemy forces would return.
2. Maher-shalal-hash-baz (“quickly the plunder; it hurries, the loot”; Isaiah 8:1, 3). Isaiah interpreted this as a prediction of the demise of Syria and Israel by an Assyrian invasion (Isaiah 8:4).

The prophet foretold the coming of the Messiah, the “peaceful prince,” “the Servant of Yahweh,” and the ruler of God’s kingdom (Isaiah 11:1–11; cf. 9:6–7; 52:13-53:12). Isaiah was preeminent among the prophets for the variety and grandeur of his imagery. His imagination produced forceful, brilliant figures of speech.

Isaiah prophesied during the last three decades of the northern kingdom of Israel (752-722 B.C.), but because he lived in Jerusalem of Judah, he made little direct reference to Israel. However, when that kingdom fell, Judah lay open to conquest by Assyria. Isaiah advised King Ahaz to avoid foreign entanglements and depend on God alone to protect his people. Ignoring that advice, Ahaz made an alliance with Assyria (Isaiah 7).

It was Hezekiah, Ahaz’s righteous son, who sought to remove Judah from this dangerous situation. When the Assyrians under Sennacherib approached Jerusalem, Isaiah inspired Hezekiah and the Judeans to rely on the Lord for the city’s defense, and “the angel of the Lord” destroyed Sennacherib’s army (37:36–38), securing a short period of peace for Hezekiah and the Judeans.

In the Old Testament, the name “Isaiah” occurs 35 times in four Old Testament books, including 16 times alone in the Book of Isaiah (Isaiah 1:1; 2:1; 7:3; 13:1; 20:2–3; 37:2, 5–6, 21; 38:1, 4, 21; 39:3, 5, 8). Three other Old Testament books also mention Isaiah. These include 13 times in 2 Kings (2 Kings 19:1–20:19), three times in 1 Chronicles (1 Chronicles 25:1–15; 26:25) and three times in 2 Chronicles (2 Chronicles 26:22; 32:20–32).

In the New Testament, Isaiah is directly quoted 66 times, second only to the Psalms (quoted 79 times). Allusions to the prophet, or his writings, in the New Testament are numbered at 348 times, more than any other Old Testament book, including Psalms (alluded to 333 times).

Isaiah gives two major contributions to Christian theology. First, his presentation of the young woman who will give birth to Emmanuel in Isaiah 7:14 and 9:6. This is later interpreted by Matthew to refer to Jesus Christ and the virgin conception (Matthew 1:18-25). Second, the Suffering Servant as a vicarious and substitutionary atonement for his people and the only means of accomplishing this ultimate salvation (Isaiah 52:13–53:12).

John Calvin writes, “It is evident at the very least that he (Isaiah) prophesied for sixty-four years; for Jotham reigned sixteen years (2 Kings 15:33), Ahaz as many (2 Kings 16:2), and Hezekiah twenty-nine (2 Kings 18:2). Add the years that he prophesied during the reign of Uzziah, and afterwards during the reign of Manasseh, by whom he was put to death and there will be, at least, sixty-four years during which Isaiah continued, without interruption, to discharge the office of a Prophet.”

 Having briefly examined the life of the Prophet Isaiah, it seems appropriate to now examine some of the most stirring chapters contained in his prophetical book, aside from Isaiah 6:1-7 which we have already studied. More to follow.

Ask God today to prepare your heart to receive His truth from the Book of  Isaiah.

Soli deo Gloria!  

 

 

 

 

 

In the aftermath of our study on the biblical doctrine of holiness, the LORD laid on my heart the idea of profiling the Old Testament Prophet most association with holiness in general, and the holiness of God in particular. That prophet would be Isaiah.

What is known about this prophet and his prophecy which dominates the Old and New Testament Scriptures? For the next several days, we are going on a journey to not only discover who Isaiah was but also to examine the days in which he lived and served the LORD.

Isaiah means “The Lord is salvation,” and is similar to the names Joshua, Elisha, and Jesus. Isaiah is quoted directly in the New Testament over 65 times and is mentioned by name over 20 times.

Isaiah, who was the son of Amoz, ministered in and around Jerusalem as a prophet to the Nation of Judah during the reigns of four kings: Uzziah (called “Azariah” in 2 Kings), Jotham, Ahaz, and Hezekiah (Isa. 1:1), from c. 739–686 B.C. He evidently came from a family of some rank, because he had easy access to the king (7:3).

Growing up in Jerusalem, Isaiah received the best education the capital city could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He appears to have had easy access to the monarchs and to have been the historiographer at the Judean court for several reigns (2 Chronicles 26:22; 32:32).

Isaiah’s wife is referred to as a prophetess (Isaiah 8:3) and they had at least two sons, Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3). Isaiah’s customary clothing was sandals and a garment of goat’s hair or sackcloth. At one point during his ministry, the Lord commanded Isaiah to go naked and barefoot for a period of three years (20:2–6). This would have been humiliating in a culture then that evaluated an individual’s status by meticulous dress codes.

One author describes the prophet this way: “Isaiah was a contemporary of (the prophets) 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 also wrote a biography of King Hezekiah.”

The Tyndale Bible Dictionary states that, “Isaiah worked to reform social and political wrongs. Even the highest members of society did not escape his censure. He berated soothsayers and denounced wealthy, influential people who ignored the responsibilities of their position. He exhorted the masses to be obedient rather than indifferent to God’s covenant. He rebuked kings for their willfulness and lack of concern.”  

Isaiah lived until at least 681 B.C. when he wrote an account of Assyrian King Sennacherib’s death (cf. 37:38). Tradition has it that Isiah died under Judah’s King Manasseh (c. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).

More about the Prophet Isaiah, and his writings, when next we meet. Until then, Soli deo Gloria!