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² In that day the branch of the Lord shall be beautiful and glorious, and the fruit of the land shall be the pride and honor of the survivors of Israel. ³ And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, ⁴ when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. ⁵ Then the Lord will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. ⁶ There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.” (Isaiah 4:2-6)

Who, or what, exactly is the Branch of the LORD? The phrase “branch of the LORD” is a Messianic title which is also found in Jeremiah 23:1-5; 33:15; Zechariah 3:1-8 and 6:1-12. The concept behind the metaphor is that of spiritual growth. The Branch is the source of spiritual life for all believers. Therefore, the life of the Branch will bear spiritual fruit (John 15:1-5) in the lives of all true believers.

As one commentator explains, “Of special interest is the Messianic use of the word (Heb. ṣemaḥ) for the scion of the family of David who would come to rule Israel in righteousness. Explicitly prophesied in Jeremiah 23:5; 33:15, the expression looks back to Isaiah 4:2 (cf. Is. 11:1, Heb. nēṣer). Zechariah 3:8; 6:12 show that the title ‘branch’ was a recognized Messianic term after the Exile, used to incorporate the idea of a priest-king.”

 Isaiah describes the Branch as being beautiful and glorious. This means the Branch will be abundantly honored because of the substance of His being. Consequently, the fruit of the land will become a source of pride and honor for those who belong to the spiritual remnant of the Branch following the Babylonian Captivity.

What will mark the land will not be so much its material prosperity but rather its spiritual prosperity. In other words, the people of Israel and the inhabitants of Jerusalem will be called holy. The LORD will wash away the spiritual filth which existed. He will cleanse Jerusalem of its sin by a spirit of judgment and burning.

When this is accomplished, the future inhabitants of Jerusalem will enjoy the LORD’s protective glory on Mt. Zion. His glory is likened to a cloud or smoke by day and a flaming fire by night. This resembles the glory of the LORD throughout Israel’s wanderings in the wilderness ((Ex. 13:21–22; 40:34–38).

John Calvin writes, “Though the Prophet confirms what we have already noticed, that God will be our perpetual guide till He has brought us to the end of our journey. Yet we are reminded that believers will always be exposed to numerous calamities. Scorching heat and piercing cold and still heavier distresses press on them severely. When they (believers) escape from one danger, they meet another. But the highest consolation is that against every inconvenience the shadow of the LORD will be sufficient. For it will cover them in such a manner that nothing can injure or do them any harm. See Psalm 121.”

 What was true of the LORD towards the Nation of Judah is true today for all believers in Christ. Do you belong to the Branch?

Soli deo Gloria!   

 

 

  

 

 

^12”For the Lord of hosts has a day against all that is proud and lofty, against all that is lifted up—and it shall be brought low; ¹³ against all the cedars of Lebanon, lofty and lifted up; and against all the oaks of Bashan; ¹⁴ against all the lofty mountains, and against all the uplifted hills; ¹⁵ against every high tower, and against every fortified wall; ¹⁶ against all the ships of Tarshish, and against all the beautiful craft. ¹⁷ And the haughtiness of man shall be humbled, and the lofty pride of men shall be brought low, and the Lord alone will be exalted in that day. ¹⁸ And the idols shall utterly pass away. ¹⁹ And people shall enter the caves of the rocks and the holes of the ground, from before the terror of the Lord, and from the splendor of his majesty, when he rises to terrify the earth. ²⁰ In that day mankind will cast away their idols of silver and their idols of gold, which they made for themselves to worship, to the moles and to the bats, ²¹ to enter the caverns of the rocks and the clefts of the cliffs, from before the terror of the Lord, and from the splendor of his majesty, when he rises to terrify the earth. ²² Stop regarding man in whose nostrils is breath, for of what account is he?” (Isaiah 2:12-22)

The subject of the Day of the LORD has already been defined as an expression used by Old Testament prophets (as early as the eighth-century bc prophet Amos) to signify a time in which God actively intervenes in history, primarily for judgment. Thus “the day of the Lord” is also called “the day of the Lord’s anger” (Zep 2:2). Isaiah 2:12-22 also provides characteristics of the Day of the LORD.

First, it is a day which belongs to the LORD of hosts. The title “the LORD of hosts” refers to Yahweh’s authority and His rule over a vast army of warriors. It is an Old Testament name for God found mostly in the prophets. The hosts are the heavenly powers and angels that act at the LORD’s command.”

Secondly, this Day of the LORD is about what Yahweh is against, vs. 12b-16. It is a day of judgment against those who by their attitudes and actions continually display rebelliousness against the LORD.

What is the LORD against or what He will ascend upon? The text says the proud and lofty, against all that is lifted up in worship instead of the LORD. He will be against all the cedars of Lebanon and the oaks of Bashan. These sources of wood were fashioned into idols of worship. The LORD will also be against the mountains and uplifted hills which were places of idolatrous worship. He will also be in opposition to high towers and fortified walls which represent man’s military power. Yahweh will also be against the ships of Tarshish, and against all the beautiful craft representing commercial activity and a strong economy.

Thirdly, what will be the result of God’s judgment during the Day of the LORD of Hosts? Vs. 13-19 gives us clear descriptions of man’s response to God’s glorious judgment. Man’s pride will be brought low or humbled. There will be no more false worship of false gods. People will hide in caves and rocks when the glory and splendor of God’s majesty appears (Hosea 10:8; Luke 23:30; Revelation 6:16).

In 2:20-21, Isaiah provides a summary of what the Day of the LORD of Hosts will accomplish. “²⁰ In that day mankind will cast away their idols of silver and their idols of gold, which they made for themselves to worship, to the moles and to the bats, ²¹ to enter the caverns of the rocks and the clefts of the cliffs, from before the terror of the Lord, and from the splendor of his majesty, when he rises to terrify the earth.” Precious metals will be forsaken for the normally detestable haven and caverns of moles and bats.

Isaiah 2:22 provides a solemn warning. “Stop regarding man in whose nostrils is breath, for of what account is he?” The believer must stop trusting in, being dependent upon, be committed to and worshiping man. Mortal man is but a breath.

It is time to return to the God of our salvation. It is time to repent and receive the LORD’s righteousness.

Soli deo Gloria!

⁶For you have rejected your people, the house of Jacob, because they are full of things from the east and of fortune-tellers like the Philistines, and they strike hands with the children of foreigners. ⁷ Their land is filled with silver and gold, and there is no end to their treasures; their land is filled with horses, and there is no end to their chariots. ⁸ Their land is filled with idols; they bow down to the work of their hands, to what their own fingers have made. ⁹ So man is humbled, and each one is brought low— do not forgive them! ¹⁰ Enter into the rock and hide in the dust from before the terror of the Lord, and from the splendor of his majesty. ¹¹ The haughty looks of man shall be brought low, and the lofty pride of men shall be humbled, and the Lord alone will be exalted in that day.” (Isaiah 2:6-11)

Isaiah 2:6-22 concerns the subject known as the Day of the LORD. Often, prophecy of a near-future event and an end-time prophecy are merged—the immediate judgment being a preview of the final Day of the Lord. The prophecy of Isaiah against Jerusalem (Isaiah 2:6-22) and Babylon is an example (Isaiah 13:5–10).

Why did the LORD determine to judge the Nation of Judah and when did this historically occur? The reasons for the judgement are set forth in today’s text.

To begin with, God rejected His people because they chose to ignore and reject His revelation and opted to consult fortune tellers. The Hebrew word for fortune-tellers refers to those who practice sorcery, magic or conjuring the spirits of the dead to appear before the living. These behaviors were clearly prohibited in Scripture ((Levicitus19:26; Deuteronomy 18:10, 14; Judges 9:37; 2 Kings 21:6; 2 Chronicles 33:6; Isaiah 57:3; Jeremiah 27:9; Micah 5:11).

Secondly, they were consumed with material wealth. This led them into business dealings with non-Jews.  This was not done for the sake of fidelity but rather to amass great amounts of gold, silver, treasures and horses. They became obsessed with the trappings of wealth.

Thirdly, they were idolatrous. Instead of worshipping Yahweh alone, they chose to worship false gods. They perhaps concluded that these worthless and false deities were the source of their wealth. Idols were crafted images which were artifacts of worship (Leviticus 19:4; 26:1; 1 Chronicles 16:26; Psalm 96:5; 97:7).

Therefore, because of their self-exaltation God will humble His people by bringing humiliating judgement. God alone is to be exalted among the people.

Dr. John Walvoord explains that, “God had abandoned His people (on the house of Jacob see comments on v. 5) not because He no longer loved them but because they had become like the pagans around them. The people of Judah were as superstitious as the people in the East, that is, they were following the practices of the Assyrian Empire, which at that time was encroaching on the entire Syro-Palestinian area.”

Additionally, Dr. Walvoord comments that “At the same time Judahites were engaging in divination like the Philistines. The Philistines occupied the southwestern part of Canaan and had sought to control Israel. So Israel was influenced by pagan practices from several sources. That Philistines were involved in divination is evident from 1 Samuel 6:2; 2 Kings 1:2. Divination (from ‘ānan, “to practice sorcery”; cf. Lev. 19:26; Deut. 18:10, 14; 2 Kings 21:6; Micah 5:12, “cast spells”) was the attempt to control people or circumstances or to seek to know the future through power given by evil spirits (demons).”

Finally, Dr. Walvvord concludes that, “Isaiah’s irony here is strong, for Judah should have known what her future would be because of the Word of God; yet she was trying to discern the future by pagan means. No wonder Isaiah asked God not to forgive her (Isa. 2:9). Judah had great material wealth (silver and gold) and military strength (horses and chariots, v. 7) which they no doubt mistakenly thought came to them because of their worshiping idols. This probably led to pride and self-confidence because God said they would be brought low and humbled (v. 9; cf. vv. 11–12, 17). Their sinful condition made judgment a necessity.”

It is because of these sinful behaviors, that God would finally bring judgment upon Judah by the Nation of Babylon in 605 B.C. (2 Chronicles 36:1-21; Daniel 1:1-2). This captivity would extend for 70 tears (Daniel 9:1-2; Jeremiah 25:1-14).

We must be careful that we do not practice the same sinful behavior as the Nation of Judah in the 8^th century B.C. To do so presumes upon the grace of the LORD and fosters the probability that God will judge our nation in much the same way. Let us resolve to be salt and light in a rotting and darkened culture (Matthew 5:13-16).

Soli deo Gloria!

Soli deo Gloria!

⁶For you have rejected your people, the house of Jacob, because they are full of things from the east and of fortune-tellers like the Philistines, and they strike hands with the children of foreigners. ⁷ Their land is filled with silver and gold, and there is no end to their treasures; their land is filled with horses, and there is no end to their chariots. ⁸ Their land is filled with idols; they bow down to the work of their hands, to what their own fingers have made. ⁹ So man is humbled, and each one is brought low— do not forgive them! ¹⁰ Enter into the rock and hide in the dust from before the terror of the Lord, and from the splendor of his majesty. ¹¹ The haughty looks of man shall be brought low, and the lofty pride of men shall be humbled, and the Lord alone will be exalted in that day.” (Isaiah 2:6-11)

Isaiah 2:6-22 concerns the subject known as the Day of the LORD. The Day of the LORD was an expression used by Old Testament prophets (as early as the eighth-century BC prophet Amos) to signify a period of time in which God actively intervenes in history, primarily for judgment. Thus “the Day of the LORD” is also called “the Day of the LORD’s anger” (Zephaniah 2:2).

Sometimes “the Day of the Lord” is used in the OT to speak of God’s past judgment (Lamentations 2:22). More often, the phrase describes an impending future judgment of a nation (Joel 2:1–11). However, the term most frequently refers to a climactic future judgment of the world (Joel 3:14–21; Malachi 4:5).

Often, prophecy of a near-future event and an end-time prophecy are merged—the immediate judgment being a preview of the final Day of the Lord. The prophecy of Isaiah against Jerusalem (Isaiah 2:6-22) and Babylon is an example (Isaiah 13:5–10).

Jesus Christ combined events described in Isaiah with other prophecies to explain his second coming (Mk 13:24–37). Another example is Joel’s prophecy of the Day of the Lord (Joel 1:15–2:11). Though the prophet initially spoke of God’s judgment on Israel by a locust plague, that judgment prompted further pronouncements about a final Day of the Lord far beyond Joel’s time (2:14–17, 31). That Day of the Lord extended even beyond the outpouring of the Holy Spirit at Pentecost predicted by Joel’s prophecy (Joel 2:28–32; Acts 2:16–21; Revelation 6:12–13). The New Testament uses the term exclusively to mean the end times.

The final Day of the Lord is described in the Scriptures as a day of gloom, darkness, and judgment. Along with God’s judgment, is the language depicting changes in nature, including a darkening of the sun, moon, and stars (Isaiah 13:10; Joel 2:31; 3:15; Matthew 24:29; Revelation 6:12).

All nations will be judged for their rebellion against God’s anointed people and king (Joel 3:19; cf. Psalm 2). Israel is counseled not to be eager for that day, because it will also include judgment on that particular people (Amos 5:18–20). However, the prophets promise that a believing “remnant” will be saved by looking to the Messiah they once rejected (Joel 2:32; Zechariah 12:10). Following the judgment, the future Day of the Lord will be a time of prosperity, restoration, and blessing for Israel (Joel 3:18–21).

The more explicit NT expressions—“the day of our Lord Jesus Christ” (1 Corinthians 1:8), “the day of the Lord Jesus” (1 Corinthians 5:5; 2 Corinthians 1:14), and “the day of Christ” (Philippians 1:10; 2:16)—are more personal and more positive. They point to final events related to Christian believers, who will not experience the wrath of God (1 Thessalonians 5:9). When the Day of the Lord comes, the earth will be renewed and purified through a judgment of fire (2 Peter 3:10–13). In the book of Revelation the final purging seems to come after the Millennium—that is, the 1,000-year reign of Christ (Revelation 21:1).

 As mentioned earlier, Isaiah 2:6-22 carries a near-far fulfillment regarding the Day of the LORD. When next we meet, we will examine Isaiah 2:6-11 to see why God chose to judge the Nation of Judah and when this judgment historically occurred.

Soli deo Gloria!

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 2:4-5).

Of all the many familiar verses from the Book of Isaiah, Isaiah 2:4-5 falls into this category. The LORD will have an extensive ministry of judging and settling disputes throughout the world. It will be the LORD who will require nations and peoples everywhere to abstain from warfare and be at peace. A world at peace, instead of a world at war with no military conflict or training, will prevail because the implements of warfare (swords and spears) will be turned into implements of agriculture (plowshares and hooks; cf. Joel 3:10).

At this time of worldwide peace all nations will go to Jerusalem to learn from God (Isa. 2:2). Peace will come not by human achievement or government, but rather because of God’s presence and His work in Jerusalem. At that time Israel will be filled with God’s Spirit (Ezekiel 36:24–30) and her sins will be forgiven (Jeremiah 31:31–34).

Isaiah closed this brief section with an exhortation for his Jewish readers to walk (live) in the light of the Lord. All believers in Christ are encouraged to do the same (Ephesians 5:1-21). To walk means to obediently live and behave in response to God’s revelation of Himself in the Scriptures.

When Isaiah called the Nation of Judah the house of Jacob, this was a reference to Abraham’s, Isaac’s and Jacob’s descendants. Isaiah used this term eight times (vv. 5–6; 8:17; 10:20; 14:1; 29:22; 46:3; 48:1) whereas it is used only nine times by all the other prophets.

Dr. John Walvoord explains that, “When great truths about the future are given in the Scriptures, readers are often reminded of how they should live in the present (e.g., 1 Thessalonians 4:13–18; 5:1–8; 2 Peter 3:10–14; 1 John 3:1–3). In view of the fact that in the Millennium all nations will stream to Jerusalem to learn God’s Word, it would be sensible for Israel, already knowing that Law, to follow it (walking in its “light”) until the Lord sets up His glorious kingdom. It would be sensible for believers in Christ today to do the same.”

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

Soli deo Gloria!

“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!