Category: Isaiah

⁴  “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. ⁵ But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. ⁶ All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” (Isaiah 53:4-6)

Isaiah 53:4-6 is the centerpiece of Isaiah’s song of the Suffering Servant of Yahweh. This is not only the case grammatically and structurally with this section being the third of five sections in the oracle, but it also the central focus theologically.

God presents the definitive Old Testament text regarding substitutionary atonement. What the Old Testament previously illustrated with the sacrificial system centered in the tabernacle and temple, God now reveals in the person and work of the Servant of Yahweh: Jesus Christ. Today, we examine vs. 5. Take notice that all the verbs, unless otherwise noted, are in the perfect tense, which means a past completed action with continuing results.

“But he was pierced for our transgressions.” The conjunction of contrast “but” begins verse 5. It indicates a contrast from the latter portion of verse 4 in which the perspective by many was that the Servant of Yahweh was stricken, smitten and afflicted for His own sins. On the contrary, Isaiah shared that the Servant “was pierced for our transgressions.” He received the piercing wound of execution because of, and on behalf of, the sinner’s rebellion, crimes and offenses (Matthew 27:32-37; Mark 15:21-32; Luke 23:32-49; John 19:16-38; Zechariah 12:10; Revelation 1:7).

“He was crushed for our iniquities.” The word crushed means to violently apply pressure in order to bruise and to harm an individual. The Servant was bruised on behalf of the sinner’s iniquities. The word iniquity means guilt and the punishment for sin.  

“Upon him was the chastisement that brought us peace.” Chastisement is corrective discipline or punishment for wrong behavior. The LORD’s punishment of His Servant on behalf of sinners brought us peace. Peace is completeness and soundness before God. It is the absence of hostility between two or more parties. In this context, it is the absence of hostility between the believing and sinner and God. Romans 5:1 says, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.”

“And with his wounds we are healed.” By the wounds, or the slashing stripes and injuries incurred by the Servant on behalf of sinners, we are in a right state or condition before God. The Servant has removed the penalty for sin that otherwise His people owe. As a result, the Servant alone undoes the effects of sin. Even death itself will be overcome.

Dr. John Walvoord wrote, “As a result those who believe in Him have inner peace rather than inner anguish or grief and are healed spiritually. Ironically His wounds, inflicted by the soldiers’ scourging and which were followed by His death, are the means of healing believers’ spiritual wounds in salvation. Jesus’ physical agony in the Crucifixion was great and intense. But His obedience to the Father was what counted (cf. Phil. 2:8). His death satisfied the wrath of God against sin and allows Him to “overlook” the sins of the nation (and of others who believe) because they have been paid for by the Servant’s substitutionary death.”

Soli deo Gloria!

 

 

 

 

 

⁴  “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. ⁵ But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. ⁶ All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” (Isaiah 53:4-6)

Isaiah 53:4-6 is the centerpiece of Isaiah’s song of the Suffering Servant of Yahweh. This is not only the case grammatically and structurally with this section being the third of five sections in the oracle, but it also the central focus theologically.

God presents the definitive Old Testament text regarding substitutionary atonement. What the Old Testament previously illustrated with the sacrificial system centered in the tabernacle and temple, God now reveals in the person and work of the Servant of Yahweh: Jesus Christ. Today, we examine vs. 4. Take notice that all the verbs, unless otherwise noted, are in the perfect tense, which means a past completed action with continuing results.

“Surely he has borne our griefs.” The primary subject throughout this section concerns Yahweh’s Servant. The secondary subjects are the ones for whom the Servant of Yahweh died therefore providing a substitutionary atonement. The word borne means to take up and to bear. What is borne by the Servant are our griefs. This refers to our sicknesses, illnesses, wounds and afflictions caused by our sins.  

“…and carried our sorrows.” The word carried means to bear or to be loaded down with a heavy load. The load which the Servant carried was our sorrows. This refers to our personal pain and anguish caused by our own sin, and by others who have sinned against us.

“…yet we esteemed him stricken, smitten by God, and afflicted.” However, even though the Servant bore the sinner’s grief and sorrows caused by sin and carried the resulting anguish and pain, sinners, and Isaiah includes himself in this category, determined, assumed and evaluated the Servant’s suffering as His own.

Isaiah at this point in the oracle employed three passive participles to describe the Servant’s suffering. To be stricken means to be violently touched and damaged. To be smitten means to be struck down, hit, injured and killed. To be afflicted means to be oppressed, wretched and emaciated. These words speak of God’s righteous wrath against sin.

Dr. John MacArthur comments that, “Even though the verbs are past tense, they predict happenings future to Isaiah’s time, i.e., “prophetic perfects” in Hebrew here and elsewhere in this Servant-song. Isaiah was saying that the Messiah would bear the consequences of the sins of men, namely the griefs and sorrows of life, though incredibly the Jews who watched him die thought he was being punished by God for his own sins. Matthew found an analogical fulfillment of these words in Jesus’ healing ministry (see Matt. 8:16–17), because sickness results from sin for which the Servant paid with his life (Isaiah 53:7–8; cf. 1 Peter 2:24).”

Take an opportunity today to thank Jesus for bearing your griefs, carrying your sorrows and enduring God’s wrath on your behalf.     

Soli deo Gloria!

 

¹³ Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted. ¹⁴ As many were astonished at you—his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind— ¹⁵ So shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand” (Isaiah 52:13-15).

The Prophet Isaiah began his magnificent song of the Suffering Servant of Yahweh by calling his readers to attention. He said, “Behold.”  He used this word in order to emphasize an idea or doctrine. He wanted God’s people to pay attention and to take notice of what He was going to say.

To begin with, Isaiah emphasized three characteristics of Yahweh’s Servant. First, Yahweh’s servant “shall act wisely.” The LORD’s Servant would be prudent, would possess wisdom and understanding and He would succeed in His task. Additionally, the Servant “shall be high and lifted up.” This meant that He would continually be lifted up and elevated in praise and worship higher than anyone or anything else (Phil. 2:9; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Peter 3:22). Finally, He would be “exalted.” He would receive a high status of honor.

However, the exaltation of the Servant was not because of His regality or beauty. “As many were astonished at you—his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind” (Isaiah 52:14). Rather, this Servant was a source of astonishment. He would be deserted and abandoned. He was disfigured beyond any other human being. Notice the past tense state of being verbs which the prophet uses. The many “were” astonished and His appearance “was” so marred. Isaiah grammatically used what is known as the prophetic perfect tense. He was indicating that the work of the Servant, while in this context was yet future, was already accomplished in the sight of Yahweh.

“So shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand” (Isaiah 52:15). The Servant would not be viewed as important. Yet, He would accomplish the most important work on behalf of sinful mankind: the salvation of sinners.

The word “sprinkle” is associated with ceremonial cleansing by the priest under the Mosaic Law (Leviticus 4:6; 8:11; 14:7). This Servant, who many did not considered important at all, would provide the most important thing for individuals, nations and their kings: cleansing from sin (John 1:29; Hebrews 10:1-14).

That is why they will eventually shut their mouths. They will have nothing to say about, and to, Him who they did not understand, comprehend or want.

Dr. John MacArthur writes that, “Ultimately, when the Servant rules over his kingdom, he will receive international recognition for the effectiveness of his reign (cf. Philippians 2:9). The Servant must undergo inhuman cruelty to the point that he no longer looks like a human being. His appearance is so awful that people look at him in astonishment (53:1–3; Psalm 22:1-6; Matthew 26:67; 27:30; John 19:1-3). At his exaltation, human leaders in the highest places will be speechless and in awe before the once-despised Servant (cf. Ps. 2). When he takes his throne, they will see the unfolding of power and glory such as they have never heard. Paul applied the principle in this verse to his apostolic mission of preaching the gospel of Christ where Christ was yet unknown (Rom. 15:21).”

Soli deo Gloria!

 

 

 

 

 

Dr. R. C. Sproul explained that, “Mark Twain once wrote that “forgiveness is the fragrance that the violet sheds on the heel that has crushed it.” Though this man was by no means a Christian, this quote does depict the biblical truth that true forgiveness never comes without a cost to the forgiver. Though crushed, the violet refuses to withhold a good gift but absorbs the crushing blow, blessing the heel that has injured it. The same thing happens every time forgiveness is offered — the offended person, while not overlooking or denying the hurt, refuses to hold the hurt against the offender over the offender’s head permanently. The offended blesses the offender with the promise of real reconciliation and fellowship when the offending party repents and asks for pardon.”

“Such costly acts of forgiveness among violets and heels and people do not even barely approximate the cost the Suffering Servant paid to forgive us. Isaiah 52:13– 53:12, the best known of Isaiah’s “Servant Songs,” depicts this cost most vividly. For the Lord to finally forgive those men and women who trust in His promises of redemption, the offended party must incur a cost. In this case, the offended party is God Himself, who incurred the cost of the death of His only begotten Son. The Suffering Servant of Isaiah, had to be “cut off” for our forgiveness (53:8). Being cut off is a biblical way of referring to divine judgment (Num. 9:13), and so we see the glory of Isaiah’s prophecy and the work of the Suffering Servant. It is one thing not to charge the offender the full cost that forgiveness requires but quite another for the offended person, who has done no wrong, to pay the cost himself. This is what our Father did for us — He paid our cost by sending His Son to be the Suffering Servant so that we might be accounted righteous (Isa. 53:11).”

 Isaiah presents the oracle contained in Isaiah 52:13-53:12 in five stanzas of three verses each: (1) 52:13-15; (2) 53:1-3; (3) 53:4-6; (4) 53:7-9; and (5) 53:10-12.  It begins and ends with the Servant’s exaltation (first and fifth stanzas). Framed within this is the story of his rejection in stanza two and four, which in turn frames the third stanza (53:4–6). This is where the atoning significance of the suffering of Yahweh’s Servant is expounded. The third stanza functions as the centerpiece of the oracle.

I encourage you to begin memorizing this song of the suffering of the Servant of Yahweh, beginning with the first stanza, Isaiah 52:13-15. It is this first stanza which we will examine when next we meet.

¹³ Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted.

¹⁴ As many were astonished at you—his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind—

¹⁵ So shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand.

 Soli deo Gloria!

 

 

 

The seventh major division in the Book of Isaiah contains the theme of The Ministry of Restoration (49-55). This section focuses on the particular individual referred to as the Servant of Yahweh. The Prophet Isaiah heralds not only the person known as the Servant, but also His work.

The person and work of the Servant is highlighted in the following areas. First, there is the Call and Mission of the Servant (49:1-13). Second, the Comfort for Israel provided by the Servant (49:14-26). Third, Israel’s Deliverance through the Servant (50). Fourth, the Servant’s Encouragement to the Godly (51:1-52:12). Fifth, the Suffering Servant (52:13-53:12). Sixth, the Renewal of the Covenant by the Servant (54-55).

The fifth section (52:13-53:12) is perhaps one of the most significant portions of the Old Testament, if not in all of Scripture. Isaiah 52:13-53:12 has often been called the fifth gospel. It is centered on the theme of the Suffering Servant of Yahweh. It is a monumental presentation of the substitutionary atonement by Yahweh’s Servant, who is also Yahweh’s Son. The New Testament declares Him to be Jesus Christ.

Dr. John Walvoord commented that, “This is perhaps the best-known section in the Book of Isaiah. Several parts of this passage are quoted in the New Testament: Isaiah 52:15 in Romans 15:21; Isaiah 53:1 in John 12:38 and Romans 10:16; Isaiah 53:4 in Matthew 8:17; Isaiah 53:7–8 in Acts 8:32–33; Isaiah 53:9 in 1 Peter 2:22; and Isaiah 53:12 in Luke 22:37. Most of this vivid passage concerns the suffering and rejection of the Servant, but the main point (in Isaiah 52:13; 53:11–12) is that His suffering will lead to exaltation and glory. True, the suffering is important, but His glory, which will be revealed, is equally important for it will show that the Servant did the will of God voluntarily. The Servant was rejected (chaps. 49–50), and then the remnant was exalted (51:1–52:12). Now the Servant is to be exalted (52:13–53:12).”

Dr. John MacArthur writes that, “This is the last and most memorable of the four Messiah/Servant-songs (cf. 42:1–9; 49:1–13; 50:4–11). This section contains unarguable, incontrovertible proof that God is the author of Scripture and Jesus is the fulfillment of messianic prophecy. The details are so minute that no human could have predicted them by accident and no imposter fulfilled them by cunning. Clearly this refers to Messiah Jesus, as the NT attests (cf. Matt. 8:17; Mark 15:28; Luke 22:37; John 12:38; Acts 8:28–35; Rom. 10:16; 1 Pet. 2:21–25). It is often alluded to without being quoted (cf. Mark 9:12; Rom. 4:25; 1 Cor. 15:3; 2 Cor. 5:21; 1 Pet. 1:19; 1 John 3:5).”

Dr. Don Carson writes, regarding Isaiah 52:13-53:12, that, “From the great homecoming we turn to the solitary figure whose agony was the price of it. We are at the heart of the book, the center of its whole pattern of sin and righteousness, grace and judgment.”

Pastor Charles H. Spurgeon wrote that Isaiah 52:13-53:12 was “the Bible in miniature, the Gospel at its essence”

Martin Luther once remarked that, “Every Christian ought to be able to repeat it (Isaiah 52:13-53:12) by heart.”

It is to this particular text that we will give our attention for the next several days. I encourage you to take up Luther’s challenge to memorize Isaiah 52:13-53:12. May the Holy Spirit engrave its truth upon each of our hearts.

Soli deo Gloria!

 

 

 

The seventh major division in the Book of Isaiah contains the theme of The Ministry of Restoration (49-55). This section focuses on the particular individual referred to as the Servant of Yahweh. The Prophet Isaiah heralds not only the person known as the Servant, but also His work.

The person and work of the Servant is highlighted in the following areas. First, there is the Call and Mission of the Servant (49:1-13). Second, the Comfort for Israel provided by the Servant (49:14-26). Third, Israel’s Deliverance through the Servant (50). Fourth, the Servant’s Encouragement to the Godly (51:1-52:12). Fifth, the Suffering Servant (52:13-53:12). Sixth, the Renewal of the Covenant by the Servant (54-55).

What is the Servant of Yahweh’s encouragement to the godly? It is centered in the truth that He alone is the chosen seed of Yahweh.

In Isaiah 51:1-2, the LORD reminded His chosen people that they were descendants of the Patriarch Abraham and his wife Sarah. God’s chosen people have a rich heritage of faith (Romans 4; Hebrews 11:8-19).

Isaiah 51:3-8 refers to the future Millennial Kingdom. It will be at this time that God promises to destroy all of His enemies and will rule over all the nations.

Isaiah 51:9-11 is a prayer by God’s people. The prayer is for God to do all which He has promised to do.

God’s response to His people’s prayer is His personal assurance that He will always protect them (Isaiah 51:12-16).

God’s people are given two divine wake-up calls. The first has to do with the LORD’s wrath (51:17-23). The cup of God’s wrath will be transferred from Jerusalem and given to the enemies of Jerusalem. The second has to do with the LORD’s power (52:1-6, 11-12). God’s people will be clothed with God’s strength and He will deliver them from Babylon. Therefore, God’s people were to shout the glorious news of God’s deliverance (52:7-10).

The eternal truth emanating from Isaiah 51-52:12 is that just as God would rebuild Israel in the 7^th century B.C., He is in the same sense currently rebuilding His people whose sin was destroying them. He is creating a profitable and fruitful people from what was once a barren, spiritual desert (I Peter 2:1-5).

Soli deo Gloria!

The seventh major division in the Book of Isaiah contains the theme of The Ministry of Restoration (49-55). This section focuses on the particular individual referred to as the Servant of Yahweh. The Prophet Isaiah heralds not only the person known as the Servant, but also His work.

The person and work of the Servant is highlighted in the following areas. First, there is the Call and Mission of the Servant (49:1-13). Second, the Comfort for Israel provided by the Servant (49:14-26). Third, Israel’s Deliverance through the Servant (50). Fourth, the Servant’s Encouragement to the Godly (51:1-52:12). Fifth, the Suffering Servant (52:13-53:12). Sixth, the Renewal of the Covenant by the Servant (54-55).

What comfort and deliverance does the Servant of Yahweh provide for God’s people? Isaiah 49:14-26 and 50:1-3, 10-11 provides the answer.

To begin with, God’s people have a complaint (49:14). They believe that in the midst of persecution and suffering that God has forsaken and forgotten them. Have you ever felt this way? Many believers have.

It is during such times as this that God graciously and gently reminds His people that He never will leave or forsake them (50:1-3; Hebrews 13:1-6). Rather, it is often His people who forsake and forget Him.

However, in spite of the believer’s faithlessness to God, God in His faithfulness reassures His people that He still loves them (49:15-26). His love is stronger than that of a nursing mother and her infant (49:15). His care and comfort are compared to an engraving on the palms of His hands (49:16). His promises are that He will destroy the believer’s enemies (49:17-18), He will gather His people and bless them (49:19-21), and He will provide for them (49:22-26).

What is the believer’s responsibility in the midst of all these promises from the LORD? Believers are to fear and obey the LORD and not look to themselves (50:10-11).

May we ever continually depend upon the LORD.

Soli deo Gloria!

 

 

The Book of Isaiah contains eight major divisions. Thus far, we have examined the first six. These include: I. The LORD is the Holy One of Israel (1-12); II. Oracles against the Nations (13-23); III. The Little Apocalypse (24-27); and IV. Judgment and Salvation (28-35); and a Historical Interlude, featuring Isaiah and King Hezekiah (36-39); V. The Glorious Kingdom of God (40-48).

The seventh division is The Ministry of Restoration (49-55). This section focuses on the particular individual referred to as the Servant of Yahweh. The Prophet Isaiah heralds not only the person known as the Servant, but also His work.

The person and work of the Servant is highlighted in the following areas. First, there is the Call and Mission of the Servant (49:1-13). Second, the Comfort for Israel provided by the Servant (49:14-26). Third, Israel’s Deliverance through the Servant (50). Fourth, the Servant’s Encouragement to the Godly (51:1-52:12). Fifth, the Suffering Servant (52:13-53:12). Sixth, the Renewal of the Covenant by the Servant (54-55).

Isaiah highlights the unique relationship between Yahweh and His Servant in 49:1-13 and 50:4-9. Isaiah previously identified the Servant as Immanuel (Isaiah 7:14) and as a child born and given (Isaiah 9:1-7).

Isiah 49 begins with the Servant speaking of Himself in the first person regarding His call and mission. The Servant recalls that Yahweh commissioned Him for His work prior to His physical birth (49:1) and that He would be a mighty weapon for Yahweh (49:2). See Isaiah 50:4-9.

Isaiah then records the words of Yahweh to the Servant (49:3, 5-13). The Servant would display Yahweh’s glory (49:3). The Servant would also redeem Israel (49:5) and be a light to the nations (49:6). Following the rejection of the Servant, He will then be honored by all nations (49:7). Following His suffering, the Servant will usher in the Millennium (49:8-13).

The prophet then reveals the words of the Servant to Yahweh. While His labor seems to be for nothing, the Servant trusts in Yahweh (49:4). The Servant acknowledges that Yahweh has given Him perfect wisdom in order to comfort those in need (50:4). Therefore, the Servant will obediently do Yahweh’s will even when He suffers for it (50:5-7). Yahweh will totally vindicate the Servant (50:8-9).

Soli deo Gloria!

 

 

 

 

Isaiah 45-48 forms a comprehensive whole in its treatment of not only God’s sovereignty in choosing to use the Persian King Cyrus, but also His attributes.

The Prophet Isaiah begins examining God’s righteous anger by describing the sins of Babylon. These include merciless cruelty, materialism, and pride (47:6-7, 8, 10).

It is because of these sins that God brings shame upon Babylon (47:1-4). The suffering the LORD brings upon them includes crushing their idols (46:1-2), crushing their military power (47:5), and brining about this destruction in a single day (47:9, 11–15; Daniel 5).

However, God is the God of salvation. The deliverance from sin’s penalty, power and eventual presence is universally offered to all (45:22-25). It is effectually given to God’s people (48:20-22).

The LORD is also faithful. He is faithful in His care (46:3-4), but also in His correction (48:16-17).

God is unique. There is no idol, however expensive, that can ever equal Him (46:5-9).

The LORD is omnipotent. He created all things (48:13). He used Cyrus to rebuild the Jewish Temple (46:11-13; 48:1-15). The LORD does what He desires to do (46:10).

The LORD is eternal (48:12), gracious (48:1-11), and is grieved by our sin (48:18-19).

Let all of us worship the LORD today not only in the truth of who He is, but also with a full heart of love and devotion for all that He is.

Soli deo Gloria!

 

 

 

 

 

 

⁵  “I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, ⁶ that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other. ⁷    I form light and create darkness; I make well-being and create calamity; I am the Lord, who does all these things.” (Isaiah 45:5-7)

Isaiah prophesies an oracle from God that Cyrus the Great, founder of the mighty Persian Empire, would function as His chosen servant. God use of Cyrus would have a three-fold purpose. First, the LORD used the Persians to crush the Babylonians, Egyptians, Ethiopians and other Gentile nations (45:1-3). Second, the LORD also used Cyrus to be a blessing for Israel (45:4-13).  Third, the LORD wanted all to know, Jews and Gentiles, that He is the only God and Savior (45:14-21).

Isaiah 45:1-4 says, “Thus says the Lord to his anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him and to loose the belts of kings, to open doors before him that gates may not be closed: ² “I will go before you and level the exalted places, I will break in pieces the doors of bronze and cut through the bars of iron, ³ I will give you the treasures of darkness and the hoards in secret places, that you may know that it is I, the Lord, the God of Israel, who call you by your name. ⁴ For the sake of my servant Jacob, and Israel my chosen, I call you by your name, I name you, though you do not know me.”

The prophet instructs us that the LORD may choose to use anyone to accomplish His purposes, even pagan emperors like Cyrus. It is especially interesting that the LORD identifies Judah’s deliverer, from Babylon, by name and many years ahead of the events recorded in Daniel 5. This means that God is not only sovereign but also has the ability to predict and to control future events.

Isaiah 45 is also significant because it strongly affirms the doctrine of God, also known as Theology Proper. All the doctrines, or teachings, found in Scripture have as their basis the doctrine that there is only one God (Deuteronomy 6:1-9). However, it must be noted that biblical monotheism is different from the monotheism of religions such as Judaism and Islam. This is because Christian monotheism is Trinitarian Monotheism. The doctrine of the Trinity is grounded in the truth that there is but one eternal God who has created our universe and that He subsists in three persons: Father, Son and Holy Spirit (Matthew 28:19-20).

Dr. R. C. Sproul comments that, “Isaiah 45:5 firmly insists that the God revealed in Scripture is the only God. Note that when we speak of biblical monotheism, we are not speaking of deity in some generic sense. We are not talking about a vague concept of God that we arrive at via philosophical speculation, even though philosophy assists us in studying the doctrine of God. Instead, biblical monotheism proclaims that the only God is the One who redeemed Israel from Egyptian slavery and delivered His law through Moses. In Isaiah 45:5, two different Hebrew words for God appear. First, we have the word Elohim, which is often used as a generic term for deity and is translated in our text as “God.” Isaiah 45:5 also features the specific covenant name of the God of Israel—Yahweh—which is rendered in English as “LORD.” Thus, we could paraphrase today’s passage as “I, the LORD of Israel, am the only deity.”

The LORD’s existence as the only, true God is not dependent upon the recognition of His creation. As one author has written, “Yahweh is the only God regardless of whether we acknowledge Him as such.” 

Dr. Sproul concludes by saying that, “It is not enough to believe in a generic God or to affirm any form of monotheism other than the monotheism of Scripture. There are many monotheists who will die in their sin because they believe in God but not in the true God, the covenant Lord of Israel. Salvation is only in His name, so when we proclaim the existence of God and defend it against detractors, let us be insistent that we are proclaiming that the one God is the God revealed in Scripture.”

Soli deo Gloria!