The Promise of the Ages

The Promise of the Ages

© C. O. Bishop

Genesis 3:15, 20, 21; Exodus 12; Isaiah 7:14; Micah 5:2; Luke 1:26-38; 2:1-12

Introduction

The Christmas Song

by Don Francisco

The center of the ages, and the Lord talks with a girl
And by the words He speaks He gives a Savior to the world
The fullness of the time has come, and Mary’s Son is born,
The promise’s fulfillment lies asleep now in her arms.

He didn’t come to terrify, to judge or condescend–
To call us all His servants, but to lift us as His friends
To save us all from Satan’s power, to reign at His right hand
In the little town of Bethlehem, when God became a man.

Today the God of Majesty has given to the Earth
A gift of such magnificence we could never plumb its worth
And the rudeness of the setting just ignites the jewel’s fire
A pearl beyond the greatest price, the joy of man’s desire.

He didn’t come to terrify, to judge or condescend
To call us all His servants but to lift us as His friends
To save us all from certain death, to reign at His right hand
When, once for all eternity, God became a man.

The first mention of that Promise: Genesis 3:14, 15

14 And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

When the human race fell into sin, and, as they had been warned, judgment fell, the means was also given to go beyond judgment to Grace. God said that someone called “the Seed of the Woman” would undo the damage caused by Satan, there in the Garden of Eden. The Promise was quite vague at that point, and cloaked in mystery; but Adam believed the promise of God, and God responded by clothing him and Eve with the skins of slain animals, in what turns out to have been the first blood sacrifice for sin. Their own works (the fig leaves) could not cover their sins, but God’s Chosen Sacrifice could!

We can see in the next chapter that Abel understood that connection, and by faith, brought a blood sacrifice for sin. That is confirmed in the New Testament, in Hebrews 11:4.

The Passover Lamb: Exodus chapter 12

There were many other examples of a blood sacrifice for sin, in the book of Genesis, and in that book, also, it is clearly shown that we enter into the Grace of God through faith alone. That truth is spelled out for us Genesis 15:6, where Abram believed God, and was declared righteous. His faith is expounded upon in Romans 4, thousands of years later. But the one huge picture that has been maintained throughout history is the Passover Lamb, spelled out in Exodus 12. The lamb was described as a perfect male lamb, chosen in advance, kept separate for the express purpose of the sacrifice, and his blood was to shield the believers from the wrath of God.

In fact, in that first Passover, the blood was to be struck on the lintel and the two door posts, forming a cross, 1500 years before the crucifixion! Also, every individual had to eat of that sacrifice, personally. It was not just a general blanket-covering for sins. Every person in each believing household was to take part in that sacrifice, just as today, every individual has to make a choice to receive Jesus as Savior! So the picture was becoming more and more clear!

In Psalm 22 the crucifixion was described, more than 1,000 years before the event. In Isaiah 53, the crucifixion was explained, 700 years before the event. The Promise was drawing nearer and nearer to fulfillment: but the fulfillment still had to “begin” somewhere! In Micah 5:2, God promised that the birth of that fulfillment would occur in Bethlehem Ephrata, the same city where King David was born, and Jacob’s wife, Rachel, was buried. I love the fact that, in that little verse, it also points out that the Savior is eternal: that “His goings forth were from of old, from everlasting.”

The very last promise was in Malachi 4:5, 400 years before Christ, only saying that a prophet would come before that fulfillment. Jesus later said that John the Baptist fulfilled that promise, though the promise had actually said Elijah was coming. (Elijah is still coming, by the way! God fulfills His promises to the letter!) John came in the spirit and power of Elijah. Elijah will come in person, as one of the two witnesses, during the tribulation. (See Revelation 11:3-12)

But the Passover has been celebrated every year, for 3,500 years, as the Jews are still looking for the coming Messiah, who will take away the judgment. The Jews have longed for the fulfillment of that ancient Promise, the Promise of the Ages, all these thousands of years, when the reality was met in the Person of Jesus, 2,000 years ago!

When John the Baptist introduced Jesus, he didn’t say, “Look! There’s my cousin, Jesus!” He said “Behold the Lamb of God, which taketh away the Sin of the World!” (John 1:29)

He introduced Jesus as the fulfillment of that Promise!

So, let’s look at the Promise, and the Fulfillment:

The Fulfillment of the Promise: Luke 1:26-38, 2:1-12

Remember that the original Promise (however vague) said that the person would be “The Seed of the Woman.” Billions of people have been born throughout the millennia, but all were the offspring of a man and a woman… not the seed of the woman. So, Isaiah 7:14 says that “…a virgin shall conceive, and bear a Son, and shall call His name Immanuel (meaning ‘God with us’.)” Now, there are many who will protest that the Hebrew word “alma” (translated virgin, here) really only means “a young girl.” In a sense, that is true, but in that culture, it specifically indicated a girl young enough that she was not married, hence a virgin. And the translators of the Septuagint, the Greek translation of the Hebrew Bible, over 150 years before Christ, understood that, and deliberately chose the word “Parthenon” as the Greek word by which to translate “the Hebrew word “Alma.” The word “Parthenon” specifically means “virgin,” and is not even gender-specific, as it can be applied to a virgin male, too, as it is in Revelation 14:4, regarding the 144,000 young male Jewish witnesses during the great tribulation.

So, when Mary was chosen by God, in Luke 1:26-38, and she protested that it was impossible for her to have a child, as she had never known a man, (verse 34), it fit the prophecy exactly, and the stage was set: why? Because, for the only time in history, there would be a man born of a woman, without a human father, and who would literally be sired by God. He was the only fulfillment of the promised “Seed of the Woman!”

But there was still another issue: Mary lived in Galilee: the prophecy said that the Savior was to be born in Bethlehem! We even sing about it: “O Little Town of Bethlehem!” So let’s see how all of that unfolded: (Turn to Luke 1:26.)

Luke 1:26-38

26 And in the sixth month (of Elizabeth’s pregnancy with John the Baptist) the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused (betrothed) to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible. 38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

Luke 2:1-19

1And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. 10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord. 12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14 Glory to God in the highest, and on earth peace, good will toward men. 15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. 17 And when they had seen it, they made known abroad the saying which was told them concerning this child. 18 And all they that heard it wondered at those things which were told them by the shepherds. 19 But Mary kept all these things, and pondered them in her heart.

We saw, then, that Gabriel was sent to speak to Mary, as God’s spokesman in that particular event: God spoke to Mary through Gabriel. And, Mary lived in Galilee. She was betrothed to a man named Joseph: they were engaged, as we would say today. That was a very serious contract, in that culture, and required a divorce to break it. And that is what Joseph had intended to do, over in the Matthew 1:19-25 account. He initially assumed that Mary had somehow been unfaithful to the betrothal. It says that he was a just man, and did not want to humiliate her, but intended to quietly, secretly, break the betrothal. But Gabriel was sent to him as well, to assure him that Mary had not sinned, and that the Child who would be born would be called the Son of the Most High! So, Joseph went ahead and married her, but did not have relations with her until after her firstborn child was born. And he called the name of that child “Jesus.”

But remember: when Gabriel visited them, they were still in Galilee: and, under normal circumstances, Mary would have given birth there. Joseph was a very poor man, as we discover later, but regardless of income-level, a decree went out from Caesar, that there was to be a census taken, and for the purpose of that census, everyone had to travel to their hometown, to be counted (and apparently taxed.) Well, Joseph was from Bethlehem! So, off they went! Tradition says that Mary was riding on a donkey, but the Bible simply doesn’t say anything about that. Personally, I hope she did get to ride there, because it is about a 90-mile walk to Bethlehem from Nazareth, and she was nine months pregnant!

One way or another, they arrived in Bethlehem, and the place was packed: everyone had received the same notice, and there were lots of folks in town just for that census. Therefore: no room at the inn. So, they found the next-best place, a stable. I’m sure that “born in a barn” didn’t have quite the same connotation then, as it does now, but it still wasn’t ideal: her mother, or sisters or aunts, who might have served as midwives, were not there. But God was there: she had the best care in the universe, though she probably wasn’t fully aware of it.

A manger, even today, is a raised feed-trough for livestock: it keeps the hay or other feed off the ground, so it will stay clean. That was the bed for Jesus: a clean bed of hay or straw. And Mary, being a country-girl, used the old-fashioned “swaddling clothes,” which were already becoming uncommon in that day. But it turned out to be an important choice, because that was one of the signs given to the Shepherds: They were to “find the babe, wrapped in swaddling clothes, and lying in a manger:” and that is exactly what they found!

That was the birth of God’s Promised Messiah: of course, we know the rest of the story: He began His earthly ministry 30 years later, and ultimately gave his life as a ransom for the entire world. This is God’s Provision for Salvation from sin, but it is a provision which must be entered into by faith, on a personal, one-by-one basis….just like the Passover Lamb! Unlike the Passover Lamb, however, His blood takes away our guilt, rather than just “covering” it for another year. Hebrews 10:4 says “it is not possible that the blood of bulls and goats could take away sins.” All those old sacrifices could do was cover sin: But they all looked forward to the fulfillment of God’s Promise to take away our sins, as Psalm 103:12 says.

Each of us, as believers, have personally placed our trust in that one final Blood-sacrifice for our sins. We confess that “Jesus died in my place: His blood paid for my sins!” When we look back to the Cross in our commemoration at communion, we give thanks and worship to the “Lamb of God, slain from the foundation of the World,” as it says in Revelation 13:8. We find, through the rest of the Gospel account, that Jesus was literally “God in the Flesh,” as Isaiah promised. John 1:1-5, 14 makes it clear that He is the Living Word, God the Son, the Creator, and the Light of the World, as well being God in the Flesh. John 5:22 states that He is the only Judge, though he did not come to judge us, on that occasion: He came to save us! He has already saved us from Satan’s power, and, according to Ephesians 2:6, He has already raised us to sit with Him in the throne! What an amazing story! What an incredible gift!

The Memorial of the Promise

The Passover celebration looked back to the Exodus from Egypt, but also looked forward to the Cross. When we take communion, we look back to the Cross, and look forward to His Return.

When we celebrate Christmas, we remember the birth of Christ, the beginning of fulfillment:

When we celebrate Easter, we remember the resurrection of Christ the proof of fulfillment.

When we celebrate Communion we rejoice in His entire ministry, but we declare his death as our hope before God, until He comes for us!

And in His presence with us, here, we find abiding Joy!

(Communion Service)

Circumventing the Cross

Circumventing the Cross

© C. O. Bishop 2013

Introduction:

I re-read an old novel a few weeks ago, one that is widely known and appreciated, in which the heroine goes to a tiny Appalachian community (setting in 1912), and is mentored by a Quaker missionary, who has tirelessly worked to gain the confidence of the people, and to bring the love of God into their homes and hearts. (All sounds good so far, right?)

The two women and the various others in the story demonstrate the grace and love of God in their lives, and gradually people are won over, hearts soften, people desire to learn literacy, begin to read their Bibles, and God’s character miraculously begins to show up in people’s lives. That all sounds great, too, right? And it really does…except that, after I had finished the book, and actually began to think about it, I realized there was something missing. The writer had preached the love and grace of God, and had seen transformed lives, and visions of Heaven, even, all without a single mention of Christ! There was no blood sacrifice—nothing offensive about this Gospel, because it left out the Cross, and left out Jesus Christ, entirely. Even the vision of Heaven was without Christ—just a bunch of happy people wandering around playing with babies.

A Bloodless Sacrifice for Sins

You recall the story of Cain and Abel. Most people may primarily remember that Cain killed Abel, which is true, of course. But they forget the root cause: Abel had correctly approached God with a blood-sacrifice for sin, as had been demonstrated in Genesis 3, but Cain had brought a bloodless sacrifice—a worship offering, perhaps, but one that ignored the fact of sin. The sin issue has to be addressed, one way or another, before worship and interaction with a Holy God can begin. God rejected Cain’s offering quite gently, reasoning with him that he (Cain) knew what was required, and that if he did what was right, He (God) would certainly receive him (Cain) as well; there was no respect of persons here.

Cain rejected the plan of God, and, in anger, went and murdered Abel.

Why would he reject God’s plan? Apparently he did not want to confess that he needed a savior. He did not want to bring a blood sacrifice, confessing his own sin…he apparently thought he should be able to address God as an equal. (We are most certainly not God’s equals. We are not the Creator; we are the created beings, and sinners, besides.)

But taking it a step further; what if he simply confessed his sin, and threw himself on God’s mercy and Grace, but still brought a bloodless sacrifice? Would that be OK?

No! The Holiness of God must be satisfied, or fellowship can never occur. Jesus said, “I am the way, the truth, and the Life; no man cometh unto the Father but by me.”  What do you think he was talking about? By acting like Him? By seeing him as a great teacher, and trying to obey his teaching, and follow his lifestyle? Or by admitting that only His blood can save, and that I, personally, need a Savior, or I cannot be saved?

Why do we reject the Cross?

Today people reject the cross for a variety of reasons, but all can be traced to two fundamental reasons: They consider it offensive, one way or another, or they consider it utter foolishness, and will not consider the possibility that God’s Wisdom is so far beyond their own that it seems to be foolishness, simply because they can’t begin to understand it.

They either think it offensive: (a) that a Holy God should require a blood sacrifice for sin (such a heathen-sounding thing!) or (b) that He should consider them a sinner, and that everything they do is tainted by their sin.

They think it foolishness for a host of reasons: I read a newspaper comment by a man who said that he was not about to take seriously “…the world-view of a ragged band of goat-herds from 3,000 years ago!” Hmm. There are a lot of misconceptions, there!

Interesting that those are the two grounds for rejecting the Gospel, today— those are also the reasons that were mentioned in 1st Corinthians 1:23. Paul said “We preach Christ crucified, unto the Jews a stumbling-block (an offense) and unto the Greeks foolishness”. But he went on to say that Christ is the Power of God, and the Wisdom of God. In another passage (Romans 1:16), referring specifically to the Gospel of Christ, Paul stated that “I am not ashamed of the Gospel of Christ; for it is the power of God unto Salvation to every one that believeth; to the Jew first and also to the Greek.” The Power of God! The Gospel is Christ, in a nutshell. And he is the only way given for us to be saved (“…neither is there salvation in any other, for there is none other name under heaven, given among men, whereby we must be saved.” Acts 4:12)

Has it ever occurred to you that when the book of Romans states that the Gospel of Christ is the Power of God to save those who believe, it is stating an “exclusive” truth? There is no other thing in the scriptures, described as being the “power of God” to save believers; Just the Gospel. There is no other way given by which we may approach God; Just Christ. And yet, as the human race, we continue to reject God’s only plan of salvation. There is no “Plan B”. This is it, folks! If you are not specifically preaching the Cross, you are not telling people how to be saved. If you are not specifically dependent upon the Cross, yourself, then You are not saved. There is no other way.

What about the religions (or preachers) that ignore the cross?

When a religion (or preacher) circumvents the Cross, regardless of how nicely they teach the rest of the scripture, what must we conclude? Surely such nice people must have a right standing with God, mustn’t they? Surely if I follow their teachings, I will also have a right standing with God…right? All those nice, pious, gentle, pleasant people can’t be wrong, can they? (Read Galatians 1:6-9)

Then what about sin? How do they deal with sin?

What do we do with Sin?

There are only three ways that human religions deal with the issue of Sin:

  1. Deny that it exists at all. Nothing is intrinsically good or bad.
  2. Admit that it exists, but deny that it ultimately matters… God is too loving and kind to condemn anyone. Just do your best to live right, and God will accept you.
  3. Admit that it exists, and that it matters (God hates sin!) and demand that the sinner do many good works (penance, alms, service) to expiate all the bad works. God will accept you if you do enough good to overbalance all the bad.

Any of those three will result in the eternal loss of the adherent. Your faith will not save you if the object of your faith cannot save you. It matters who you trust and what you believe. If you trust in a crook, you lose your money; If you trust in a failing bridge, you lose your life. If you place your faith in a false God, a false religion, a false creed, or false principle, you lose your soul…you are eternally separated from God, in eternal punishment. Romans 3:25 states that our faith is to be in the Blood of Jesus, specifically.

Truth is not dependent upon what people believe.

Truth is a fact, regardless of what anyone thinks:

  • Either God is Holy, or He is not.
  • Either He created all things, or He did not.
  • Either Man is a sinner, or he is not.
  • Either sin requires a blood-sacrifice for forgiveness, or it does not. (Doesn’t that sound primitive and gory? Surely we have progressed beyond such savagery… Doesn’t that argument sound familiar? “Ye shall not surely die…” Satan can sound pretty persuasive!) It doesn’t matter what I think about it—it either is true or it isn’t.

There is no middle ground. These are black-and-white issues. Truth does not depend upon public opinion. God addresses each of these questions numerous times in the Bible.

  • He clearly states, numerous times, that He is Holy. He cannot abide Sin.
  • He gives a fairly detailed account of the creation, with many later references to that historical fact, all pointing to the fact that He is the Creator, and has full authority over His creation.
  • He gives a detailed account of how man fell into sin, and many references to that historical fact, all agreeing that Man is a fallen creature, lost, apart from God’s Grace.
  • He demonstrated the blood sacrifice in Genesis chapter 3, accepted a blood sacrifice (and rejected a non-blood sacrifice) in Genesis 4, demanded a specific blood sacrifice in Exodus 12, and ultimately declared Jesus Christ to be the fulfillment of all the Old Testament sacrifices, in John 1:29, and many other New Testament references. He concludes (Hebrews 9:22) that “without the shedding of blood there is no forgiveness”…and that only the blood of Christ can achieve the satisfaction of the Holiness of God. (1st John 2:2, cp. John 1:29)

Now: you can believe whatever you want to about these things. Only you can make that choice. But if you reject these truths, no one else can take the blame, either. You are fully responsible for your own choice.

Assuming that you have chosen to believe God, and have placed your trust in the shed Blood of Jesus Christ as full payment for your sins, then you have become a child of God, by the new birth. You are responsible to Him, personally. He has assigned you the job of being His ambassador to the lost world. You have been given a message to deliver. Two questions, then, remain:

  1. Do you know what that message is?
  2. Are you willing to deliver it?

Both are a yes-or-no issue, but we recognize that even if our answer is “yes” to both, there are degrees of practical competence involved. How well do I know the message? How willing am I to deliver it? There is always room for growth. We grow stronger with study and practice.

What is the Gospel? 1st Corinthians 15:3, 4 states the portions of the message that must be there:

  1. The death of Christ for our sins
  2. His burial (demonstrating that he was really dead, ) and
  3. His resurrection, demonstrating that he really is the savior.

If we leave out this message, or selected parts of it, then we are not delivering the message, period. When one claims to be “Preaching the Gospel”, but is circumventing the cross, they are NOT preaching the Gospel, and may be inviting people to avoid eternal life.

The whole message of salvation is wrapped up in the preaching of the Cross.

Paul’s message:

At Athens, though Paul had been preaching Christ faithfully in the Synagogue and in the marketplace, when he was called upon to speak publicly, he gave a “slick” sermon that has appealed to human reasoning down through the ages, ever since. It was NOT effective then, nor has it been effective when people have emulated it to any degree, since then. People do not come to Christ because of reasoning—they come to Christ because they believe the Gospel; they choose to place their trust in the Blood of Christ. “The door to the truth is the will, not the intellect.”

Paul left Athens immediately after delivering that sermon (no church was established there), and went to Corinth with a new resolve to “know nothing but Christ and Him Crucified”. He was resolved to “…preach the Gospel; not with wisdom of words, lest the preaching of the Cross be made of none effect.” Has it occurred to you that we can “muddy the water” by our meddling with the truth, adding our arguments, our persuasion, etc.?

Paul delivered the message he was given. We need to do the same: Preach the cross of Christ! Do not attempt to make the Gospel more “palatable” by excluding the part people don’t want to hear. That is the part they most desperately need.

What would the Passover be without the Passover lamb? Just a skimpy meal? The “real” (original) Passover saved the believers because of the scarcely dry blood of that lamb, on the lintel and the two doorposts. The Cross was the salvation God prescribed, even 1500 years before Christ. Do we like that idea? Not really, perhaps, but it is the simple truth. We cannot save ourselves, and God only offers one way whereby He, himself, can save us.

We either believe it, and are saved, or reject it and are lost. It’s a black-and-white choice.

And, as His emissaries, we either

  • echo that message, offering that salvation to others; or
  • we dampen and water down the message, and condemn our listeners.

Again, it is a clear choice.

When we deliver a “comfortable” message, only preaching the goodness and grace of a loving God (which we all want to hear), then we ignore the holiness and judgment of a righteous God, and thus circumvent the Cross. The result is eternal loss. We have made people comfortable in their lost state, and convinced them that there is no need for a savior. Remember that John 3:16 states that “how” God loved the world was that he gave his only begotten son. (“…God so loved, that he gave…” The means of loving was the giving of Christ) Yes, we preach the love and grace of God—but we preach the Cross as the means of receiving that Love and Grace.

In Galatians 2:21, Paul said, regarding this very matter, “I do not frustrate the Grace of God, for, if righteousness come by the Law, then Christ is dead in vain.” If you can approach God just by “being good”, then Jesus died for nothing…he wasted his life, and his death was pointless.

If you preach a message that circumvents the cross, then you declare that Jesus died for nothing; that his death was pointless. And if a church approaches God in that way, it is a false church, and leading its people to Hell. This sounds harsh…but it is the simple truth.

We don’t want to be accused of any such thing. We preach the Cross, and encourage our listeners to place their trust in the blood of Jesus as full payment for their sins. If you desire to be the ambassador God has called you to be, then learn the message, and start learning to deliver it.

God help us all to be the Men and Women of God that he has called us to be.

Judging: What does it mean?

Judging: What does it mean?

© 2020 C. O. Bishop

James 4:11, 12; Romans 14:10-12; Matthew 7:1; (compare) 1st Corinthians 5:1-7; 1st Corinthians 6:1-8; etc.

Introduction:

James briefly addresses the subjects of “gossip and slander,” here, but he also relates them to the concept of “Judging,” in a negative sense. Probably the most common verse used by unbelievers (and believers) to “counter-attack,” when someone disapproves of their behavior, is (misquoted) “Judge not, lest ye be judged!” They are attempting to quote Matthew 7:1, in order to excuse their bad behavior, and assuming that the Lord Jesus forbids any judgment of any sort. That is a wrong assumption as well as a misquote of the KJV, but even if correctly quoted, (“Judge not, that ye be not judged.”) that verse has a context, (v.2) where Jesus explained that there is a right way to judge, and that we need to be aware that we will be judged in the same way we judge others.

Further, in 1st Corinthians 5 and 6, there is a command to judge sin, in order to prevent corruption in the church, and also that we are to be able to judge “civil matters” among believers without dragging one another before unbelievers in a courtroom.

What is Judgment?

So, what is the deal, here? Are there different Greek words for “judge,” or something? How do we know when we are to judge, and when we are not? Well, actually, no, there are not different words for the different concepts: the Greek word in most cases is one form or another of the word “krino”, meaning simply “to judge.” There is one other word that simply means to have an opinion. (For an English example, “Well, I judge it’s gonna rain, before we get the plowing done!”) We don’t commonly use it that way, anymore, and it wasn’t common in Biblical times either. The word “judge” simply has several possible connotations, some negative, some positive, and some judgment is simply a necessary part of wisdom and discernment. We need to know which is which.

In this particular passage in James, he is talking about unfairly, unjustly condemning another believer, by talking behind their back. We call that “Gossip,” and so it is; but James points out that it is also a form of wrong, unjust Judgment.

That makes total sense: In the first place, I am not their Judge, and in the second place, it is always wrong to be a “talebearer,” or a “sower of discord among brethren.” (Leviticus 19:16, Proverbs 26:20; Proverbs 6:16-19) In the Leviticus 19:16 passage, it is expressly forbidden to “go about as a talebearer”. In Proverbs 26:20, we see one of the results of gossip: strife. And in Proverbs 6:16-19, we see how God feels about the matter: He hates it! So, here in James, it is no surprise that we are admonished, once again, to “Knock it off! Stop it!”

James 4:11, 12

11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. 12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?

It is, unfortunately, not at all uncommon for believers to “bad-mouth” one another, essentially slandering one another, when, even if the things we say may be defended as being “true”, they still amount to gossip, and “evil-speaking.”

Ephesians 4:31 says that we are to “put away all bitterness and wrath and anger and clamor and evil speaking, along with all malice”…that little word “all” is a hard one for us: we seem to think that somehow the things we say are exempt from this command. But that is not true: He said all evil-speaking is to be put away from us. The word here, by the way, in Greek, is katlaleo, meaning “speaking evil”, or “backbiting.” It is only used a few times in the New Testament. This is not to include a simple testimony of fact, in a courtroom, for instance. “Backbiting” carries the idea of evil intent, as does “slander.” Talking behind the back of another person, especially against a believer, is definitely in that category.

James then says that when we “speak evil” of one another we are speaking evil of the Law. But, what Law? I have to assume that it means that we are repudiating the Law of Love, which Jesus laid down for believers, not the Mosaic Law. Why? Even though this book is directed primarily to Jewish believers, and, indeed, they may have taken it to mean the Mosaic Law, it would seem that it could not be the Mosaic Law in question, as believers are said to be “dead” to that Old Law. (Galatians 2:19 “I, through the Law, am dead to the Law, that I might live unto God.”) Remember that the whole context of the book of Galatians is that of the contrast between Grace and Law. The Mosaic Law was definitely the Law in question in Galatians. How is it that through the Law, I was made dead to the Law? When Jesus died, it was to satisfy the righteous demands of the Law on my behalf: he died under the Law. Through the satisfaction of God’s Law, at the Cross, I died with Christ! Therefore, under the Law, I am dead! I am dead to the Mosaic Law, through the satisfaction of its righteous demand for justice, in the Person of Christ.

But I am not dead to the Law of Love. (John 13:34, 35 “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.”

Indeed, I became alive to that New Commandment, the moment I trusted in Christ as my Savior. Can I be in obedience to that Law, when I am speaking evil of a fellow believer? Resoundingly, No! Then, James concludes, I am “speaking evil” of that Law, and judging that Law to not apply to me. I do not have the authority to make that call: Jesus made his command that we love one another, and there were no exceptions given. And, further, He said that this is one of the three things Jesus has given the World, by which to judge the Church! One is Love, another is Unity. Those two, along with a life-pattern of good works toward all around us, are the ways that the Church is to exhibit the light of God’s presence in a dark world. Given that foundation, the Gospel finds hearts ready to receive the Savior.

I am aware that there must be other ways to interpret this passage, and I want to be open to re-examining it in other ways, but, for the moment, at least, that is the best I can do. I don’t know any other way in which a believer can be guilty “speaking evil of the Law,” or of “judging the Law.”

So what about Judgment in a positive light?

We should give some thought to passages that command us to judge, or tell us to take actions that would require some judgment:

I was at a workshop with perhaps a dozen or more individuals, the majority of whom (demonstrated by their own words and actions, and in some cases openly declared) were blatantly ungodly unbelievers. I had found one Christian among the group, and we had driven off to a market to get some sort of supplies. On the way back, I was singing a particular hymn, and he wanted me to sing it for the group when we returned to the workshop. I declined, as I thought it would be inappropriate to sing sacred songs to those who already were openly rejecting the Lord and the Gospel. I cited Jesus’ command (Matthew 7:6) to not “give that which is holy to the dogs, neither cast ye your pearls before swine…” He asked “But are we supposed to judge that?” I answered, “Of course we are! Otherwise how could we obey the command? If I have no idea who is referred to in that passage, or am unwilling to exercise enough judgement to realize that there is a time and a place and an appropriate audience, then the “…lest they trample them under foot and turn and rend thee…” is what I can expect. That is the warning in that verse!

We really don’t like the word “Judge,” and we have been taught by our society that it is always wrong to judge. But that is simply not the case.

We are not to condemn one another…that is made abundantly clear, here in James, as well as elsewhere. Romans 14:1-13 specifically says that we are not to condemn, despise, or judge one another for perceived short-fallings in regard to lifestyle. The two questions specifically addressed there are meat-eating and Sabbath-keeping. A young woman asked me one day “Who is right?” because she wanted to keep the Sabbath, while her husband did not. I said, “Well, according to the scripture, you are both right!” She was surprised, and asked, “Where does it say that?” We read Romans 14:1-13 together, and then verse 23, “for whatsoever is not of faith is sin.” And she was delighted. She correctly understood the word of God, as delivered, and instantly applied it to her own heart. She was freed from her anxiety about the potential discord between her and her husband. How? By God’s Word!

When are we required to Judge?

Please keep in mind that Jesus is called “the Word of God” at least four times in the Bible. But in Genesis 18:25 he is also addressed as “the Judge of all the Earth!” He confirmed that in John 5:22, where he said that “The Father judgeth no man, but has committed all judgment unto the Son, that all men may honor the Son even as they honor the Father.” So when Abraham talked with Him face-to-face, and addressed him as the “Judge of all the earth,” he was definitely talking to Jesus (compare John 1:18 “No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared Him.”)

So, as much as we may not “feel comfortable” with the idea, Jesus, the Savior, is also Jesus, the Judge; the Living Word of God, who is alive and powerful and sharper than any two edged sword, able to discern (judge; Greek, “kritikos) the thoughts and intents of the heart.” (Hebrews 4:12)

We are not permitted to be complacent about gross immorality. The Church at Corinth was soundly rebuked by Paul (1st Corinthians 5:1-7) because they were literally congratulating themselves for their “loving, non-judgmental, tolerant” attitude toward sin.

There was a man in their assembly—a believer—who was committing adultery with his father’s wife (remember, this society was polygamous…and even if it were not, his father could have remarried a much younger woman. It has happened countless times.) They were apparently accepting the fellow, as a “believer in good standing,” and not addressing the sin issue.

Paul rebuked them for not judging the sin, and stated that he himself was judging the sin, and commanded them to collectively judge the sin and put the man out of fellowship. This is what is commonly called “excommunication.” It does not mean that the person is cut off from God. It means that he or she is cut off from fellowship with other believers, because of sin. It also means that, if the individual repents, and abandons the sin, they are to be received freely back into fellowship. (1st Corinthians 5:11-13)This really amounts to what we call “quarantine,” where communicable disease is in question. It is a preventive measure, intended to protect the larger population, not to “punish” someone with a disease. And, notice, it has no application to an unbeliever. They were not part of the fellowship to begin with, and their sin is not the primary concern. Their lost status is (or should be) our only concern toward them.

And even when this correct, required form of judgment is in view, the heart-motive of the church is always to be carefully guarded. The Church is widely regarded as “the only army in the world which shoots its wounded.” That is pretty sad. So how should we respond to those in sin?

Galatians 6:1 says “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”

Let’s break that down into individual points;

  1. The man is “overtaken in a fault”…it caught him, entangled him; tripped him! He is the victim of sin, even though he is also the perpetrator. We are not to see him as an enemy!
  2. Ye which are spiritual” (You who are not personally entangled in sin right now, whether overt or covert…you who are walking with the Lord in peace, and the light of His Word.) If you are out of fellowship yourself, regardless of why, then you are not qualified to minister to this person. You need ministry yourself.
  3. RESTORE!” This is to be the only objective: you are not there to “Straighten him out!” or whatever other “self-righteous” motive we might secretly entertain. If you cannot say honestly that your only motive is to restore broken fellowship, and to help a fallen brother, then keep your mouth shut until you have addressed your own heart-issues!
  4. In a spirit of meekness…” We see this primarily as “gentleness”, and that is mostly right, but there is an aspect of “yieldedness” as well. If you are not yielded to Christ, and being as gentle as He was with the woman caught in adultery, then perhaps you need to keep out of it. The objective is restoration, and if you are “strutting in, with an edict from the throne,” then probably it will not bear the desired fruit. James 3:18 states that the seed whose fruit is righteousness is sown in peace by those who make peace. Give that some thought.
  5. Finally “Considering thyself, lest thou also be tempted.” Recognize that a common trick in human warfare is to deliberately wound, rather than kill an enemy combatant, in hopes that he will serve as “bait,” to attract his fellow soldiers, who are earnestly trying to help, but who then can also be fired upon. Our enemy isn’t stupid: He knows that one wounded Christian can be used to draw in other Christians as victims as well.
    Be aware! You may be targeted along with the brother or sister you are trying to restore. (This could take many forms: anger, depression, etc. Along with this warning, think clearly: Brothers deal with Brothers! If a sister is involved make sure that women are involved with the restoration. If you are an elder; at the least, take your wife with you. Many Godly individuals have been drawn away by a relationship that started out right, but “took a wrong turn,” so to speak.)

What then?

How then should we respond to the passage in James? That one by itself is pretty easy. No Gossip! No talking behind people’s backs! (By the way, that includes “Let me share this with you so you can pray about it!” This is a common “spiritual-sounding” cloak for gossip. Prayer-requests, as a general case, need to be such that the person being prayed for would not be offended by the sharing of the request. We try to ask permission of the person requesting prayer, before we share the request on our “prayer-chain.”)

But the general idea of “judgment” needs to be carefully considered, as to whether the judgment is forbidden by God, or required by God. 1st Corinthians 6:1-8 says that “…we shall judge angels!” (Really? Why?? And When??) As far as I can tell, this is because we will be seated with Christ, in Christ, at the Great White Throne judgment. But the specific application Paul was offering, was that we are not to be taking one another to court: We should be able to judge civil matters within the church, to avoid turmoil and disunity, and to deal with it before it becomes a bad testimony for the church at large. I don’t know of any churches today that practice this…which is sad, because the result is that believers do sue one another, and take each other before unbelieving judges, seeking justice, as though the believers at large lack the wisdom or equity to deal with such things. Paul’s conclusion is that the least-qualified believer ought to be a better choice than taking another believer to court. (There’s an idea to ponder!)

Can we apply these things today? I hope we can. There is no doubt that we can (and must) stop the gossip. There is also no doubt that we must begin taking Galatians 6:1 to heart, and check our motives before attempting to “restore” a sinning brother…but it is still a command to do so. We are not allowed to shrug our shoulders and turn away, thinking, “Too bad! Guess you are in trouble now!” We have an obligation to seek restoration, but also a series of warnings about how to do so. And, yes, that whole process requires “judgment!”

Can we circumvent civil courts and seek justice through the church? I would hope so, though I have never seen it done. I expect that it would have to involve believers who were mutually desirous of obedience to the Lord, and simply have a disagreement as to how to do it. Perhaps one believer feels that he was treated poorly in a business matter with another. Paul says we would be better off to bring such matters before the assembly, and settle it amongst believers. That would be a broader, “conference-call” application of Galatians 6:1, I guess. And the collective motive has to be to restore fellowship. Paul concludes in that passage, that it would be better to suffer a financial loss than to bring shame on the Church by publicly airing our petty squabbles.

I agree. And I fervently hope that the church can learn such commitment to the honor of the Lord that they all will feel this way.

The Lord give us wisdom, and sound Judgment, as we learn to apply His Word.

The Coming Judgment

The Coming Judgment

© C. O. Bishop 2012 (THCF, June 30, 2019)

Isaiah 5:1-30

Introduction

I have consistently found, when reading the book of Isaiah, that it is difficult to read it and NOT think, “This is talking to us! The United States!” But it isn’t, really—it is specifically about and to the nation of Israel. On the other hand, I think it is entirely appropriate for us to read—and tremble—as we realize how fully it applies to our country, and to us as individuals, as well.

Chapter 5—a land blessed beyond all others—but not bearing fruit.

1Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:

And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.

And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.

What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?

And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:

And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.

For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

Verses 1-7 tell a parable, comparing Israel and Judah to a carefully cultivated vineyard that brought forth bad fruit, regardless of the care of the husbandman. God declares that He had cause to expect good things from Israel, as they had been blessed beyond any other nation. But they had NOT responded well, and that now He, God, would not only withdraw his blessing, he would specifically take away His defense, and allow her enemies to despoil her.

The Causes for Judgment:

Greed

Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!

In mine ears said the Lord of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.

10 Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.

Verse 8 is apparently in reference to the practice of buying up all the land they could afford, to give themselves huge holdings, specifically so that they could separate themselves from others. I had initially misunderstood this to mean that overcrowding kept adding houses next to other houses until no one could be alone. But it is the opposite—the rich preying on others, gobbling up farms, and houses, to make a huge estate for themselves, so that they could be alone in the earth. Verses 9, 10 go on to say that these “great houses” would become desolate, with no one living in them, and their land unproductive.

Carousing and Entertainment

11 Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!

12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands.

Verse 11 talks about “party animals”– people whose chief “reason to be” is to drink and carouse. This has been a consistent problem in the human race for all time. Sometimes more than others. I have heard people brag about being a “party animal.” There is nothing wrong with eating or drinking, but either can be taken to excess. We have eating contests and even beer-drinking contests in this country. Evidently they had similar problems there (Compare verse 22).

Music is another thing that can be abused, right along with the food and drink. It seems that these people valued entertainment as a whole, more than they valued the work of God, and the things He has done. Ezekiel 33:30-33 makes this same complaint, that even the preaching of God’s Word had become simply a means of entertainment. I remember a Missionary speaker telling how, after a sermon, a woman came up to him saying, “Oh, Preacher! I was moved! I was stirred!” But, as she saw his eyes light up as he opened his mouth to reply, she blurted, “But I’m not going!” She had enjoyed the emotional stirring caused by good preaching, but had no intention of allowing it to disrupt her life. And that is exactly what Ezekiel 33 is talking about. We love to be stirred and to experience the thrill of good music, a good book, a good sermon, a good meal, etc., but we are not interested in having God’s Word actually move us out of our comfort zone.

Idolatry

God says we tend to rejoice in the works of our own hands (musical instruments, in this passage, but it could be anything—race-cars, toys, possessions, human honor and achievements…), but we tend to not honor Him for the works of His hands, nor consider and honor His activity in the world today. We look at the world, and say, “Isn’t ‘mother nature’ amazing!”, and, as a nation, we have learned to reject any notion that the creature has a Creator. We say, “Wasn’t that an amazing coincidence!”, and deny the possibility of Divine intervention. Evidently the problem is not new. In fact, one of the final warnings before the second coming, in Revelation 14:7, is to “fear God, and give glory to Him, the Creator”. So the continuing problem, during the entire course of Human History, is that we deny God the honor that is His, and we honor ourselves or even Satan (in various guises), in God’s place.

Final Reason for Judgment:

13 Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.

Verse 13 says “therefore…” (because of what went before) “…my people Israel have gone into captivity.” Remember that this passage was written around 760 years before Christ—about 160 years before the captivity came from Babylon, and about 40 (or more) years before the Northern kingdom fell to Assyria. But in the eyes of God it was already a done deal. “Therefore, my people have gone into captivity, because they have no knowledge.”(Knowledge of what? Of Science? Vintnery? Warfare? Sin? No, rather, because they had no knowledge of God and His statutes.) Their honorable men are famished; spiritual starvation had weakened the nation. The multitudes are dried up for thirst…the living water of God’s Word had been ignored or denied them, until they were utterly dry. Does that sound familiar? How many people today are really “filled up” with God’s Word?

Result of Judgment

14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.

15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:

16 But the Lord of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.

17 Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.

So, in verse 14, still because of the listed sin, Hell (sheol— the grave, the place of the dead) has opened wide, to receive the countless dead that would soon enter. By the way, remember that this prophecy reaches beyond just the contemporary judgment and touches the end times. In the Revelation, we see that one half of the world’s population will die during the great tribulation. The captivity of Jerusalem under Nebuchadnezzar is just the “firstfruits” of God’s Judgment.

Verse 15 points out that this judgment applied to all walks of life (the “mean man” is the “common man”…not people who are “mean to others,”) and that no one could expect to escape, but that (in verse 16) He, the LORD of Hosts, would be exalted in the judgment…That the God who is Holy shall be shown to be holy, in Righteousness;  it will show that Judgment does not reflect poorly on God, but quite the opposite—it exalts Him, as that is who He is—The JUDGE of all the earth (Genesis 18:25).

[Judge of all the earth? Who does John 5:22 say is the Judge? (read it) Just for a moment, consider John 1:18– “No man has seen God at any time; the only begotten Son, who is in the bosom of the Father, He has declared him.” This Judge, exalted in the Judgment, is Christ!]

We will soon observe some important things about God’s character…we saw, back in Genesis, that God was the Creator, the Lawgiver, and the Judge, beside being the sustainer, protector, master, etc. But we will see which of God’s attributes takes precedence over all the others.

The Recipients of Judgment

18 Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:

19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!

20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

21 Woe unto them that are wise in their own eyes, and prudent in their own sight!

22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:

23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!

He pronounces judgment on a series of groups of people—He says, woe:

  • To those who drag sin along with folly and deceit and keep wickedness moving. (There are many who have their “pet sin” and go far out of their way to draw others into that sin, or to force others to approve it.)
  • To those saying “Judgment is coming? This I gotta see! Bring it on!” There are unbelievers who are excited about the news of the coming judgment, and seem to overlook the fact that it will also affect their own life.
  • To those who call evil good and good evil, that replace light with darkness, and call darkness light, trade bitter for sweet, and vice versa. We humans try to redefine sin, and make our wickedness seem good.
  • To those who are wise in their own eyes, and prudent in their own sight. They think they are really too smart for God. “Only fools believe the Bible…” 1st Corinthians 1:23 Points out that the Gentile world consistently sees the Cross as foolishness.
  • To those who are champion drunks—they brag about how much liquor they consume, and how “sophisticated” their taste in liquor has become.
  • To those who justify the wicked for a bribe, and take away the righteousness of the righteous. This could be the blatant taking of bribes, or just the cronyism that gives favors to friends, at the expense of the rightful expectations of those who have earned those rights. It might be at a government level, a civil organization level, a corporate business level, or even in private dealings. If a man is willing to turn a blind eye to evil to benefit the doer of evil (or himself,) and not to stand for what is right, to defend those who have done right, then he is guilty of this charge.

24 Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.

25 Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.

26 And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:

27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:

28 Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind:

29 Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.

30 And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.

Verse 24, 25—Judgment has been coming regularly for these things, because they have cast away the Law of the Lord of Hosts, and have despised the Word of the Holy One of Israel. His Word and His Holiness take precedence over all else. The judgment isn’t over yet—in verses 26-30, He brings swarms of enemies against them, overwhelming the land, and bringing utter ruin.

The judgment spelled out in verses 25-30 was to be partially fulfilled in the armies of Babylon, though He does not name them until later. Ultimately, it will be fulfilled during the Great Tribulation, as we see in Zechariah 14:1-4. We see a hint of this, in the continuing use of the phrase “in that day.” This phrase, denoting the coming “Day of the LORD,” was first mentioned in Isaiah 2:12, and is referenced all the way through the book.

So, the fulfillment of the Judgment which Isaiah predicted ran from about 600 BC in the Babylonian captivity, all the way to the second coming of Christ; and then he predicts the blessings throughout the Millennial Kingdom age, as we began to see in chapter 4. This book is one of the most far-reaching prophecies in the Bible.

Personal Application:

How does this affect the Church, today? Can we apply the principles in any way, so as to make use of this chapter today? We know that the passage is specifically addressed to Israel, Judah, Jerusalem, and the inhabitants thereof, but, we want to see how to address sin in our own lives, so that God does not find it necessary to chasten us as his erring sons. We are the Church, not Israel, but, as those who are “dead with Christ, and risen from the dead with Him,” it seems we should be able to apply His Word to our daily lives.

  • Perhaps all it will do is to make us take a closer look at the sin in our own lives, because we can clearly see that God’s Righteousness and His Judgment are not to be trifled with.
  • Perhaps it will drive us to examine our tendency toward self-justification…the tendency we have toward excusing our own actions, even when they are plainly wrong.
  • Perhaps it will lead us to not so strongly look forward to the coming Judgment, as every single one of us knows people to whom it will mean an eternity without Christ, and without hope. (Yes, it means release for us, but it will mean utter destruction for most.)
  • Perhaps it will motivate us to look for opportunities to turn others back from that destruction, since that is precisely what we are called to do.
  • The Great Commission is for all believers: we do have a responsibility to offer eternal life to others, and to love them as Jesus does, and to forgive them as He says to do.

Isaiah 5 is God’s response to unbelief and rebellion. Such things should not be part of our lives, but the fact is that they often are. At minimum, we can take our warning from this passage and confess our sins, and seek to walk in obedience to the Risen Savior.

Next time, we will see the call of Isaiah, to a specific ministry. Please notice that, according to Romans 8:28-30, if you are a believer, then you, too, are already called. You are not to wait to be stunned by Jesus on the road to Damascus, or be devastated by His Holiness, in a vision, like Isaiah, Daniel or John. You are already called to serve. Let’s get with it!

Lord Jesus, please help us to focus our attention on you, the Holy God and Savior, rather than upon our own desires and goals. Re-mold us into your image, and redirect our steps to walk with you.

Judgment, Justice, Grace and Mercy

Judgment, Justice, Grace and Mercy

Introduction:

How does Easter show the Judgment and Justice of God?

We have been studying what the Bible calls the Day of the LORD: the terrible Judgment of God (followed by great blessing) which is to be poured out upon the whole World, but especially upon Israel, since they had the most information, and failed to respond. We saw, last week, how the final warning was given to Israel by Jesus, in His Palm Sunday entrance into Jerusalem. We saw that the crowd of disciples who had worshipped him as the King, as he rode into Jerusalem, were not the ones, who, three days later were screaming for his death: but rather, it was the citizens of Jerusalem who rejected the King. We also saw how, since they rejected the King, they inherited the promised Judgment. The Judgment described thereafter (specifically the fact that not one stone of the temple would be left standing on another) definitely includes the destruction under the Roman general Titus, which happened in 70 AD, but it also includes the Great Tribulation, which has not happened yet. Judgment is definitely coming!

However, we did not examine the Judgment that fell that Wednesday, upon the Lord Himself: The fact is that, as Isaiah 53:4, 5 says, “He bore our griefs, and carried our sorrows…but we thought he was smitten by God (as an evildoer). But: He was wounded for our transgressions, He was bruised for our iniquities…”  The Scriptures make it clear that He didn’t die for anything He had done. He died in the place of the whole World, for all that we have done, or failed to do.

Many Easter sermons focus either on the Lord’s sufferings, in gory detail, or upon the facts of the Resurrection, and the effects it had on the lives all those who were there. I would like to focus, instead, on the reason for His suffering, and the result of His resurrection, for us.

The Reasons for Crucifixion

There were many ways in which prisoners might have been executed in those days. Some were relatively quick, others deliberately slow and agonizing. The Cross was one of the latter: it usually took several days of torturous struggling to breathe, and straining against the spikes holding them to the cross. We can compare crucifixion with the Old Testament law regarding “hanging a criminal on a tree,” which was actually only done to a criminal who was already dead (usually by stoning,) to signify God’s curse on that particular criminal:

  • According to Deuteronomy 21:23 they were not to be left hanging overnight. They had to be cut down before sundown, according to the Mosaic Law.
    • Jesus was taken down before sundown, though Crucifixion usually took days!
  • When they wanted the execution shortened, they accomplished that end by breaking the legs of the condemned individual, so that he could no longer lift himself up to breathe. Thus, he died in minutes, instead of days. (John 19:31)
    • But for the Passover Lamb, a picture of Christ, it was specifically forbidden that any bone be broken (Exodus 12:46.)
    • Why did Jesus choose to cut the suffering short and “lay down his life?” (Remember, He specifically said that no man could take his life: He would lay it down of His own accord. (John 10:18)) When they came to break the legs of the criminals, he was already dead. Thus, though they broke the legs of the other two men, they did not break a bone of the Messiah…our Passover Lamb!
  • The scourgings and beatings were described in Isaiah 53 (bruised, stripes, etc.)
  • The crucifixion was described in Psalm 22:7-18 (Read it!)
  • The fact that he was to be crucified at Jerusalem, by the Jews, is given in Zechariah 13:6 What are these wounds in thine hands? …Those with which I was wounded in the house of my friends.”
  • The fact that it is the eternal God who was wounded for our transgressions is given in Zechariah 12:1-10…and it was God the Son!
  • The Old Testament sacrifices were tied to the altar by the four horns of the altar… they were held by four points, just as in the crucifixion.
  • The Original Passover predicted the crucifixion, in that the people were commanded to kill the lamb, catch its blood in a basin, and to dip a bundle of Hyssop into that blood and then strike it on the lintel and the two doorposts. The physical action of striking the lintel and the two door posts physically described a bloody cross in the air across that doorway. Those frightened Jews, believing God’s Word regarding the imminent destruction of the firstborn, obeying by faith the command of God, and choosing to accept the blood sacrifice that HE would accept, were huddled under the blood of the Cross, 1500 years before the Crucifixion, just as we depend upon the blood of that long-ago sacrifice today.

God’s Judgment for the sins of the whole world fell upon Jesus at the Cross. How do I know? Jesus said so! John 3:16-18 says,

16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.


Notice the parallel with what we just saw, regarding Palm Sunday: Jerusalem rejected her King, and inherited the Judgment. All those who do not believe the Gospel, inherit judgment because they, too, reject the Savior…the King. Also, notice that it does not say they will be judged, or will be condemned: it says that they are already condemned, because they do not believe in the name of the only begotten Son of God. So: for the first eighteen years of my life, I was already on God’s “death row”, as an unbeliever; as a natural-born rebel against God. I was already condemned. Had Jesus not stepped in and died in my place, I would still be headed for Hell. (That is the “Bad News” of the Gospel! And it is the reason for the “Good News” of the Gospel!)

What is The Good News of the Gospel?

According to 1st Corinthians 15:3, 4, the Good News is divided into three parts:

  • The Death of Christ, fulfilling God’s Prophecies
  • The Burial of Christ, also fulfilling His Prophecies (including the time lapse.)
  • And the Resurrection, which is God’s confirmation that the sacrifice was accepted!

Why is His Death Good News?

1st John 2:2 clearly states that Jesus is the satisfactory payment, or settlement for the sins of the whole world. “And He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.”  (“Propitiation” means the sacrifice that satisfies the Righteousness of God.) The fact that it was for the sins of the whole world is especially reassuring to know: if God had named a list of people, or ethnic groups, or whatever, there is a good chance I might not be on that list. In fact, if I were actually called out by name, it would be possible that it was actually someone else with the same name that he had in mind…not me.

But he included the whole world…so I am “on the list.” Think of John 3:16 “…whosoever believeth in Him…” You see, “whosoever” includes me!ThatBlood Sacrifice, ordained by God the Father, offered by God the Son, and administered by God the Holy Spirit, was full payment for all my sins, past, present and future. All the work of salvation and redemption was finished by Jesus at the Cross. All that’s left for me to do, is to place my faith in His finished Work.

Why is His Burial Good News?

The fact that Jesus died on the evening of the Passover, as our blood sacrifice—our Passover Lamb—is significant enough. But why do I say he was crucified on Wednesday, when tradition has always held out for Friday? The tradition that Jesus was crucified on a Friday is patently false, because Jesus Himself said (Matthew 12:39, 40) that the experience of Jonah, being three days and three nights in the belly of the great fish, was a specific prophecy that He Himself would be three days and three nights in the heart of the earth. Between Friday evening and Sunday morning, there are two nights and one day! But, if He was Crucified on a Wednesday, then any time after sundown Saturday, Jesus was free to leave the Grave. This was one of the signs that He was the Messiah! It had to be that specific time-frame.

He also had to have died with criminals, but also with the rich (Isaiah 53:9)…which would usually be a total paradox. The bodies of the criminals were usually taken to the city dump, and left for the carrion-eaters, vultures, flies, etc., as a public demonstration of the result of their evil deeds. The rich people had hand-carved stone mausoleums for their graves. So this would have seemed a contradiction, perhaps, or at least very puzzling. But, in Jesus’s case, two rich men (Nicodemus and Joseph of Arimathea,) begged to take custody of His body, and they buried it in the tomb that Joseph of Arimathea had prepared for his own burial. So it was fulfilled!

The Best News of All: The Resurrection!

So, three days and three nights later (Wednesday night, Thursday, Thursday night, Friday, Friday night, Saturday) Jesus left the grave behind, forever! Mary Magdalene and the other women showed up at the tomb long before daylight, Sunday morning, and He was already gone. The angels had rolled away the stone for the express purpose of letting the women and the disciples see that He was already gone.

The Result of the Resurrection

Remember the result of the Crucifixion: The disciples (all of them, not just the eleven), were scattered, just as Jesus had predicted, for fear that they were next on the list; slated for execution. When Jesus appeared to the Eleven, they were hiding; locked in an upper room, fearing the Jews.

But what was the result of the Resurrection, in the lives of those same believers? Confusion and disbelief, initially; but, as they gained confidence that Jesus was really alive, and that He was really all He had claimed to be (literally God in the Flesh,) they became completely bold, where they had previously been in hiding. They committed their lives to His service, as those alive from the dead, as they began to recognize that:

  1. His death was in place of their own deaths;
  2. His righteousness had been credited to their own accounts, and that
  3. His resurrection was the guarantee of their own resurrection.

Thus, they had no further fear of death. Their life took on a sense of Eternal Purpose, as they began to allow the Lord to live through them (Galatians 2:19-21; Philippians 1:21), and their priorities became completely rearranged, as Jesus became the center of their existence.

What about Repentance?

We are often told, “Yes, but you have to repent!” That is surely true! But what does that mean? Does it mean “groveling on your knees begging for forgiveness”? Or, “renouncing sin forever?”

The word translated “Repentance” is the Greek word, metanoia. It literally means to change your mind. Change your mind regarding Jesus. Who was He, to you, before you believed the Gospel? A myth? Just a Man? A Prophet? Or, did it even really matter to you? (It didn’t to me: I was lost, and didn’t know or care.) So, when you believed the Good News of Jesus’s Death, and Burial and Resurrection, you “changed your mind” regarding all that you had previously thought about Jesus. You also changed your mind regarding all that you previously thought about sin. You came to realize that you, personally, were a lost sinner, and you feared the judgment of God. You changed your mind regarding Jesus’s work, realizing that you could not save yourself, and you threw yourself upon the Mercy and Grace of God!

According to the promise of Jesus, in John 5:24, at that moment, you received eternal life, and will never face judgment again. You permanently crossed over from being spiritually dead, to being spiritually alive. You were born again! You received a new nature, and became indwelt by the Holy Spirit! All these are true, even if you were not aware of any of these things!

This is why Easter is such a huge joy and relief to all of us. I wasn’t there to see the Crucifixion, the Burial, or the Resurrection of the Lord, but those three together still comprise the best News in the Universe: He is Risen!

Lord Jesus, teach us the importance of the facts of the Gospel and make them a living reality in each of our lives.

What Happened on Palm Sunday?

What Happened on Palm Sunday?

© C. O. Bishop 4/13/19

Matthew 21:1-11; Luke 19:29-40; Zechariah 12, 14, etc.

Introduction:

We have been studying through the Scriptures to see what God has to say concerning the Day of the Lord. I had intended to press on with that study, but last night, Ann reminded me that Palm Sunday has come, and that Easter is next Sunday.

I have frequently heard preachers say that the very people who praised Jesus as he rode into Jerusalem on the young donkey, shouting “Hosanna” to Him were the same ones who, a few days later, were howling for his crucifixion. I’d like to examine that claim this morning, especially in light of what we have been reading regarding the coming Judgment of Jerusalem.

We have read so much of the coming Judgment, in various prophecies, that it becomes difficult to even imagine the complete return to blessing that will follow. But let’s look at the frequently made claim; that Jesus’s followers at large turned against Him.

Matthew 21:1-11

1And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

All this was done, that it might be fulfilled which was spoken by the prophet, saying,

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

And the disciples went, and did as Jesus commanded them,

And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

10 And when he was come into Jerusalem, all the city was moved, saying, Who is this?

11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

Verse five, above is a partial quote of the prophecy in Zechariah 9:9

9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

Not all of the accounts mention that there were two animals, but this prophecy should have been ringing in the ears of the watching Jews.

Luke 19:29-40

29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,

30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.

31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.

32 And they that were sent went their way, and found even as he had said unto them.

33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

34 And they said, The Lord hath need of him.

35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.

36 And as he went, they spread their clothes in the way.

37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the DISCIPLES began to rejoice and praise God with a loud voice for all the mighty works that they had seen;

38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

41 And when he was come near, he beheld the city, and wept over it,

42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

Where was Jesus coming from?

If we back up a few verses, to Luke 18:35-43, we see that Jesus had just passed through Jericho, heading up to Jerusalem. En route, if we read all the gospel accounts of this visit, he healed three blind men; one as he entered Jericho, and the other two as he left. He also encountered Zacchaeus, and transformed his life. But he was headed for Jerusalem all the time.

When Jesus arrived in Bethany and Bethphage, just outside of Jerusalem, he was in the town where he had raised Lazarus from the dead, and where his friends Mary and Martha still lived with their brother, Lazarus. He was among friends, and his disciples evidently gathered to walk with him to Jerusalem. We are not talking about just the twelve, now: Luke says it was a whole multitude of His disciples…a crowd. But they were a crowd who genuinely liked Jesus, even if they weren’t really sure who he was. So, Jesus was coming from Bethany into Jerusalem.

Who said What?

Turn back to Matthew, and notice what happened when this multitude of His disciples began to announce His coming as the King, coming in the name of the Lord: as they entered Jerusalem, the whole city was stirred up, and asking “Who is this man??” and the crowd of disciples answered that Jesus was the prophet of Nazareth, of Galilee. Did they really not understand that He was the Savior? Maybe not, but the word “Hosanna” means “save us now!” They at least saw Him as “a” savior, of some sort…a deliverer. Perhaps they only thought He would deliver them from the Romans. But we need to differentiate between the crowd of disciples, confused though they may have been, and the city of Jerusalem, whose response, eventually, was to kill Him.

Turn back to Matthew 23:37-39, please: Jesus is weeping over Jerusalem again.

37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

38 Behold, your house is left unto you desolate.

39 For I say unto you, Ye shall not see me henceforth, till YE shall say, Blessed is he that cometh in the name of the Lord.


Now: compare this passage with the one we just read, in Luke 19:37, 38. In that passage, who were the ones shouting “Blessed is He that cometh in the name of the Lord?” It was the multitude of His disciples! The inhabitants of Jerusalem were just “stirred up” by the call—they did not receive Him as their King.

Why Jerusalem?

Jerusalem is the City of the King: they were the ones who had to officially receive Him. When the Jews finally will turn to Jesus as their Messiah, weeping over their sin, and the fact of their guilt, having crucified the Messiah, where will it occur? At Jerusalem! When will it occur? After the tribulation! How do I know?

Matthew 24:29-31 gives the time frame: after the tribulation. Jesus says so!

29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.


Zechariah 14:3-5 gives us the location: on the Mount of Olives, just outside Jerusalem, just as the angelic messengers foretold in Acts 1:10, 11.


Zechariah 14:3-5
Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle.

And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee.


Acts 1:10, 11 (At the ascension.)

10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;

11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.


Zechariah 12:10 says the inhabitants of Jerusalem will completely repent, weeping over the One they Crucified.

10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

Conclusion:

This is what Palm Sunday was all about: Jesus made His final offer to Jerusalem during that visit, and was rejected. But the One they judged, illegally, and with total prejudice, is the Judge of all the Earth, and who Judges righteously, without prejudice…without respect of persons. How do I know? Jesus says so! He said that the Father judges no man, but has committed all judgment to the Son. (John 5:22)

So, the Day of the Lord about which we have been learning, is the entirety of what Jesus warned against in Matthew 24. There, He described only the Great Tribulation and the coming of the King: Why? Because Jerusalem had just rejected the King. His disciples were scattered, during the trial and the crucifixion: they were not the ones howling for his death. It was Jerusalem, proper, finally rejecting their King by calling for his execution, just as Jesus had predicted.

This is why the whole message in Isaiah, predicted Judgment on Jerusalem, (among other places) as the chief offenders. It was Jerusalem who routinely rejected the prophets, as Jesus said.

The ones who shouted “Hosanna” (the crowd of disciples) were terrified that they would be executed next. Remember that when Jesus first met with the eleven after the resurrection, they were in a locked room for fear of the Jews. All the disciples had been scattered. Jesus had predicted this: (Matthew 26:31 “Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.”) And that is exactly what happened!

Next week, at Easter, we will examine “The Rest of the Story.”

Lord Jesus, direct our hearts to apply your Word correctly: to read carefully, seeking earnestly to see the light of your countenance in the written Word. Help us to apply your Word to our lives, and to walk as your disciples.

The Day of the LORD (1)

The Day of the LORD, Part One

© C. O. Bishop 3/30/2019

Isaiah 2:6-22

Introduction:

We have been studying through Isaiah, and are already up against some of the central themes of the book: the awful Judgment and Holiness of God, as well as the Grace of God, and His desire to reason with fallen Man.

Isaiah is distraught at the wickedness of Israel, and begs God to not forgive them, as he sees that all the coming Judgment is fully deserved.

Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.

Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:

Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:

And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.

The remainder of the chapter promises the coming judgment on Judah, reminding all readers that it was specifically because she has forsaken her God, and sought her sustenance from everyone and everything except Him. In verses 6-9, Isaiah is speaking to God, commenting on the spiritual condition of the nation, and the reasons for the coming judgment. He specifically lists all the things upon which they have depended instead of God—and the things in which they have found pleasure instead of God’s values. He complains that from the least to the greatest, they have all bowed themselves to idols, as a nation (not excluding the possibility of a righteous remnant, which God says will always be there.) So, Isaiah begs that God not forgive them. This is an interesting insight into how a man of God may see the holiness of God, and demand retribution for sin.

In Luke 9:54, 55 (Read it), two of Jesus’s disciples, James and John, wanted permission to call down fire out of heaven to burn up some people (Samaritans) who rejected Jesus. But Jesus rebuked the two disciples for the idea, saying that they were wrong, and that He had not come to destroy lives but to save them. So, I need to recognize that even wicked, self-centered enemies of God (whomever they are) are still folks for whom Jesus died.

In the Psalms, there are many examples of “imprecatory prayers”, where the Psalmist called for judgment on sinners. Yes, Judgment is coming, but it will be in God’s timing, and under His righteousness, not our self-righteous indignation. The coming Judgment has a name, in fact: it is called “The Day of the LORD”, and it is first mentioned here in Isaiah 2:12.

The Name of the Coming Judgment

The Day of the Lord becomes a powerful theme in all the prophets, as we begin to see the various parts of it, and how widespread its effects will be.

10 Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty.

11 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day.

12 For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:

13 And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan,

14 And upon all the high mountains, and upon all the hills that are lifted up,

15 And upon every high tower, and upon every fenced wall,

16 And upon all the ships of Tarshish, and upon all pleasant pictures.

17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day.

18 And the idols he shall utterly abolish.

19 And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth.

20 In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats;

21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth.

22 Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?

In verses 10-22, he speaks to the people, outlining the coming judgment. He says that all the things they have depended upon will become worthless. Looking at verses 11, 12 and 17-21 we see that the Judgment in question is the culmination of the Great Tribulation. Three is no other time when all the earth shall be judged in that fashion, and in the Revelation, he describes just such fear and trembling, and attempts to hide in the rocks.

What is the Day of the Lord?

The Day of the Lord, mentioned here, and many other places, begins with the removal of the Church-age believers from the earth, as seen in 1st Thessalonians 4:13-18 (Read it). But then (1st Thessalonians 5:1-3 (Read it)) it immediately transitions into the tribulation; next, the second coming (Zechariah 12:1-10; 14:1-15), the Kingdom age (Zechariah 14:16-21) and finally the ultimate destruction of planet earth (2nd Peter 3:10-12). All five aspects are clearly taught in both the Old and New Testaments. The immediate judgment coming upon Judah is very minor, compared to the ultimate judgment described here, though I am sure that they saw it as pretty major.

God says Judgment is coming (both immediate and ultimate), and that it will affect absolutely everyone (not just the Jews), and remove from them all the things they have depended upon and found foolish pleasure in. Verse 22 says that above all, they need to quit relying upon humans…which would include dependence upon themselves. (Cp. Proverbs 3:5-7) Part of our sin nature, our incurable arrogance, is that we continually trust ourselves over God, even though we have proven untrustworthy time and time again. Now: Am I advocating piously “trusting God” as opposed to going to a doctor? No! I trust that God will guide the doctor, and, unless I know a solid reason to do otherwise, I usually take the doctor’s advice. Do I mean, when I am forced to respond to a legal summons, that I should “just trust the Lord” and not get the best lawyer I can afford? No… I am to pray for God’s guidance, and look for the most honest and competent, intelligent legal counsel I can find. But my dependence is to be upon God.

The story has been told (countless times, I guess) about a man who was trapped by rising floodwaters. He sat on his front porch roof, and a boat came by, with a man offering to take him to higher ground. He piously replied, “No; I am trusting God. He will help me!”

The water rose higher, until he was on the peak of his upper roof, when a larger power boat came up, and the pilot offered to take him to high ground. He was frightened, but clung to his “faith” and said, “No, I am waiting on God!” Finally, when he was clinging to his chimney, and about to drown, a helicopter hovered overhead, dangling a ladder, and offering help. He made his final choice, to depend on God, and finally was swept away by the flood.

He appeared before God, and asked, “Why did you not save me? I trusted in you!” God replied, “I sent you two boats and a helicopter! What did you want??”

I do NOT think that the command to not place our trust in Man is an order to abandon sensible behavior, but rather to allow God to define what sensible behavior is. A hospital employee may say, “This child will never have a normal life, you need to have an abortion.”—and we should feel quite secure in saying, based our understanding of God’s principles, “No, I will not kill my child…I will give him the best life I can, and, though it may not be much, I will not deny him the right to live!”

Someone else may say, “Well, I would never stay married to a person like that…” and it may be that we feel the same way. But, we must have the conviction to do as God leads, not man. Marriage is sacred, and not to be lightly disposed of, though God does recognize both divorce and remarriage, according to John chapter 4.

The same things are true in Business, Politics, and Church Government. The “bottom line” must not be “Does it work?” or “Is it profitable?”, but, “Does it Honor God? Is it obedient to His revealed Word?”

As far as we know, the only two times Joshua got into any trouble were the two times when he simply forgot to ask God what to do. He thought he knew the answer, and went off to battle at Ai, when, in fact, there was sin in the camp, and God would not have allowed them to go to battle at all, without having dealt with the sin. So, 36 men lost their lives in a fiasco at a very small city. (Joshua 7)

The other time, he was fooled by the Gibeonites, because he trusted his eyes, and did not seek God’s counsel. (Joshua 9)

Joshua was a good leader and a good soldier. He made decisions on a daily basis that affected the entire country, but he also kept very close accounts with God, and, as a rule, he was always where he was supposed to be, and doing what he was supposed to be doing, because he walked closely with God and had His constant guidance.

That is what we need, too, as we approach the end times: we need to keep close accounts with God, and seek God’s constant guidance. We cannot see our deadly enemies, in the spiritual battle around us, but we are given some things we can do to be on guard. The first, is: follow Jesus! (The closer the better!) The second is that we are to arm ourselves as He directs us, and learn His wisdom from His Word, as part of that armament.

The battle is not ours, but we are in it, nevertheless. We need to take the coming judgment seriously, and live as those who have been freed from a death-sentence.

Lord, help us to see the coming judgment, as you have described it, and live to free others from the destruction to come.

Making Informed Choices

Making Informed Choices

© C. O. Bishop 3/2019 THCF 3/17/2019

Isaiah 1:27-2:5

Introduction:

We have begun walking through the book of Isaiah, and we have seen the Righteousness of God and the coming Judgment on Sin. We have seen that the book is primarily directed to Jerusalem and Judah, though there is later mention of all of Israel, as well as a number of named Gentile nations, and even the whole world as it will be affected by God.

It is difficult to keep things separate, and to see that the warnings and the promises, here, are not to the Christians in the United States, but to God’s chosen people, the Jews. However, as we read carefully, we can at least see which portions should apply to us, in such a way that we can use God’s written Word to change our lives.

The following three points, though directed to Jerusalem, can be applied to our individual lives, in a limited sense.

  1. The Coming Judgment,
  2. Our Ultimate Exaltation, and
  3. God’s Invitation to Practical Holiness.

Coming Judgment

27 Zion shall be redeemed with judgment, and her converts with righteousness.

Zion (God’s spiritual name for Jerusalem) will be redeemed with Judgment…and her converts with righteousness. This may reflect upon the means by which God will purify Jerusalem during the coming Tribulation. But it could also be a prophecy concerning the Cross: It was through God’s righteous judgment being poured out upon Jesus, at the Cross, that we have been redeemed. And, due to His righteousness being imputed to us by faith (just as it was to Abram, in Genesis 15:6) we believers now have a right standing before God. That is good news for believers. But He goes on to say what will happen to the wicked, in verse 28.

28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed.

This could have referred either to the coming destruction of Jerusalem, under Nebuchadnezzar, or to the ultimate destruction of the lost at the Great White throne Judgment. In the immediate context, verses 29-31 are definitely addressing the specific sins of Judah, in their idolatry;

29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.

It specifically refers to being ashamed of oak trees in verse 29. The oak groves in Europe were often places of heathen worship in many cultures; and, in the Middle East, the groves were specifically shrines to the goddess Asherah. So the reference is again to their idolatry; the groves and gardens of their shrines… And God says their judgment is definitely coming (verses 30, 31.)

It is interesting, too, to see the change in pronouns, here, where it says that “they” (3rd person plural) will be ashamed of the oaks which “ye” (2nd person plural) have desired. Usually, that is an important thing to notice, as it may indicate to whom a promise or warning is being delivered. If this refers back to the context of verses 27 and 28, then possibly it means that the “redeemed and the converts” of verse 27 will be ashamed of the idolatry of the “transgressors and sinners, and they that forsake the LORD” of verse 28.

I suspect that is the case, here, as the ones against whom he is leveling the charge of idolatry, in this passage, are the ones upon whom the judgment is falling, while the “redeemed and the converts” of verse 27 are evidently a different group, possibly far in the future, as Judah is reclaimed by God. He switches the pronoun back to “ye”, in verses 30 and 31, as he issues a final judgment against the idolaters:

30 For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.

31 And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them.

He uses the image of their idolatrous objects of worship (the oaks and the garden shrines) to predict their demise: he says they will end up like a dead tree, and a dry, shriveled garden. He goes on to say that the best among them will be as weak and combustible as tow—the loose fiber from which cheap rope is made—and that they will burn together with a fire which no one will quench. This does sound more like the Great White Throne judgment, because it ends in unquenchable fire…but the immediate fulfillment was coming soon, in the destruction of Jerusalem. Jerusalem has been destroyed many times in history, but God keeps bringing the city back to life. As we get to the latter part of the Book of Isaiah, we will see just how thoroughly God will ultimately restore Jerusalem.

Ultimate Exaltation

Chapter 2

1The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.

Verse one reminds us (again) who these prophecies are about: Judah and Jerusalem…not the gentile nations.

And it shall come to pass in the last days, that the mountain of the Lord‘s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

Verse 2 begins with a prophecy of the Last Days. Notice that it speaks of the exaltation of Zion (v.2)—this will only happen during the Millennial kingdom…so when we back up and look again at chapter one, I would say that at least some of the previous verses must be a long-range look at Armageddon, and the whole tribulation, not just the (much sooner) Babylonian captivity which was also coming. The Temple mount, itself, will go through some physical changes, as we shall see, further on. All the nations of the world will come there, in peace. Jerusalem will be literally the capital city of the whole earth.

And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.

And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

Further, then, we see an international desire to walk with God (verse 3), and God (in the person of the Messiah) will be ruling personally from Jerusalem. The result (verse 4), will be genuine world peace, for the only time in the planet’s history.

There is no question as to when these particular things will happen, given the rest of what God has revealed it the whole of Scripture. Throughout the book of Isaiah, however, there will be short-range and long-range prophecies, intermingled. So we need to keep our eyes open, so to speak, as to when they are to be fulfilled. This one is definitely an end-time prophecy.

We look forward to that time, as well, as the Church, knowing that Israel will be reinstated as the recipients of God’s blessing, and that Jesus, the Messiah, will reign over the Earth, from Jerusalem.

We know that we are not Israel, but rather, are the Church, the Bride of Christ. We do not know what is in store for us; as He said, “…eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what the Father hath in store for them that love Him.” So, we wait in hope, knowing our bridegroom is coming soon.

We know that the world faces judgment for sin for rebellion, for cruelty, for hatred…but we also know that our judgment for the same sins was poured out upon Jesus at the Cross. We do not look down our noses at lost sinners, because we know that except for God’s Grace at Calvary, we would be there, too…headed for hell.

So, since we see the coming judgment, and know, at least a little, of our coming exaltation with Christ as His Bride, perhaps we ought to take seriously the invitation which the LORD next offers to Judah: He makes an invitation to Practical Holiness…to walk with God.

Invitation to Practical Holiness

O house of Jacob, come ye, and let us walk in the light of the Lord.

On the basis of this prophecy, (verse 5) the house of Jacob is being invited to join the Lord in His light (cp. 1 John 1:7, Amos 3:3), and to walk with Him. When we read a parallel passage in Amos 3:3, we see that fellowship between any two individuals is only possible through agreement. (“Can two walk together except they be agreed?”) When there is a disagreement between me and God, the fault lies with me, not God. For us to agree, I have to change my mind (Greek, metanoia—change of mind—repentance.) I have to confess, and I have to walk in HIS light…not the other way around. (Notice, again, the change of pronouns: “come ye, and let us walk” the one issuing the invitation intends to walk beside the ones invited.

1st John 1:7 says, “If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ, His Son, cleanseth us from all sin.” (ALL sin.) What does it mean, then, to “Walk in the Light, as He is in the Light?” Jesus may have given us a hint, in John 14:21He that hath my commandments and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him and manifest myself to him.”

What is the prime commandment from Jesus? “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” (John 13:34, 35)  So, what might be a good litmus test, for believers? The Agape love is the main test we are given. In fact, it is the test by which the world is to judge us.

Over in Romans 13: 8-10, the apostle Paul confirms this, saying, “Owe no man anything, but to love one another: for he that loveth another hath fulfilled the Law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet, and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor, therefore love is the fulfilling of the Law.”

That is a pretty firm, clear statement! The problem we have as modern Christians, is that we have no idea what that Love entails. We think it has to do with an emotional response, when it is nothing of the kind. When we read 1st Corinthians 13, where the Agape love is defined, we see that every single one of the descriptors has to do with actions…not feelings. It is doing, for the other person, what is truly in their best interest, and the things that most honor God.

The things we read just now in Romans 13 are all things to not do, because they would not be agape love. They all also happened to be things from the Mosaic Law, which Paul chose to illustrate his point that the fulfillment of the commandments is to be carried out by “walking in the light”, and “loving one another.”

This is not a return to legalism, as some would portray holiness: it is an invitation to a life overflowing with the goodness of God. God said “Be ye holy as I am Holy.” If that is a command to be as free from sin as He is, then the only way it could happen was that my sins were purged at the Cross. But if it is a reminder that, when He bought us with His own blood, he bought our entire lives, and that we are now set aside for His purpose and His pleasure, then it stands as a constant call to be alert to God’s direction in our lives, and to respond to Him in Joyful obedience.

I want my life to have eternal value. I am aware that Jesus said “…apart from me ye can do nothing.” So, unless I respond to Him in such a way that He is free to use my life as He wishes, then my efforts will essentially be wasted. Remember, He did not say, “Apart from me you can’t do as much…” He said, “…apart from me ye can do nothing!”

The invitation was to all of Israel, in verse 5, here—that’s who the “house of Jacob includes. But Jesus said “come unto me, ALL ye that are heavily laden.” And the implication, there, is the same as here: we, too, are loaded down with our individual propensities for sin, whether overt or covert, and we also utterly fail to approach the holiness of God. That is why Romans 3:23 says “ALL have sinned and come short of the glory of God.” That is also why Jesus said “and I, if I be lifted up from the earth, will draw ALL men unto me.” (John 12:32) And the invitation He gives is to “Whosoever will.” “Whosoever will, let him take the water of life freely…” (Revelation 22:17)

Are you willing to take God up on that offer? Do you see the coming judgment and desire to be sheltered in the Grace of God? Then the invitation is to you, just as it was to Israel. We are not promised the land, but, even better: we are promised a place with Jesus, wherever He is.

All He asks us to do, is to confess our sins to Him, and then accept His free forgiveness: then we can choose, moment by moment, to walk with Him. When we fall, we confess, we rise up, and we walk again. He has called us to walk together with Him in the light.

Let’s strive to choose daily to walk in that freedom and holiness.

Lord Jesus, free us from the bondage of our sin and our fleshly desires. Raise us up to walk with you in the light of your Word, by the power of your Holy Spirit. Make us the reflected lights in the World around us, as you have called us to be.

Judgment and Righteousness

Judgment and Righteousness

© C. O. Bishop 2/27/2019

Isaiah 1:20-28; Ezekiel 34:1-17;

Introduction:

We are beginning to study through the book of Isaiah. Last time we saw the opening charges of God against Judah and Jerusalem. That is who the book is to, though it will eventually address itself to several other nations and peoples as well. We are wise to remember to whom the book is addressed, and not to attempt to co-opt all the promises and judgments for other use, even when they seem so appropriate to us. On the other hand, the fact that they seem so appropriate to us, is due to the fact that they can indeed apply to us, though they were not directed to us.

Judgment is truly coming for sin: all sin! How that judgment comes may vary a great deal, but God’s Righteousness will not be denied, and Judgment must come.

The Coming Judgment  

20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.

Beginning in verse 20, God begins the warnings to, and His view of, Judah. He says that if they continue to rebel it will cost them their lives. Judgment is definitely coming. God has given “fair warning,” and Judah has been notified, that if she refuses to be reasonable and accept His offer of Grace, then destruction will be the result. God has given His Word regarding the coming Judgment, and it is going to happen. It is imminent. For the Jews, it was coming in the form of invasion by their enemies, and for the whole world, it is coming in the form of the Great Tribulation. The only escape is through the person of Christ.

Consider the Judgment of the Flood, in Noah’s day. God announced the coming Judgment; Noah apparently preached it as a fact, durimg all the time the Ark was being built (he is called a preacher of righteousness), and, when the judgment finally came, the only lives that escaped the destruction were those people and animals who had sought safety in the Ark…those who had placed their faith in God’s Word, and entered into that Ark by faith. They chose to follow God’s Word, and trust in His promise.

We have had nearly 3,000 years of warning of the coming Tribulation, if one counts the veiled warnings in the early prophets; more than 2,500 years of very explicit warning, from the major and minor prophets of the Old Testament, and 2,000 years of rather graphic, explicit warning, as portrayed in the Revelation, and the other New Testament writings. There is no question that more than half the world’s population will be destroyed in the Great Tribulation, and that most of those left will still be judged for their wickedness, as Jesus returns to halt the tribulation. We read that one quarter of the world’s people will die in the wars beginning the tribulation, and that one third of those left will die of famine and disease, thereafter. But in Matthew 25:31, ff, we see that the Judgment of the living nations, by Jesus Himself, will immediately follow his return, and that those who treated Israel and the believers well will enter the Kingdom-age alive. Those who mistreated Israel and the believers will enter eternal Judgment immediately. The judgment of the living nations is still not the final judgment. The Kingdom of Heaven, wherein Jesus reigns here on earth, from Jerusalem, will last 1,000 years, and will also end in Judgment, as the secret rebellion on earth becomes outright revolt under Satan’s influence. Those rebels will be destroyed, but immediately thereafter comes the final Judgment, at the Great White Throne.

Keep in mind, as we read, who the Judge actually is: Jesus said “The Father judges no man, but has committed all judgment unto the Son.” (John 5:22) So, the Judge in all this terrible, coming destruction, is God the Son! Our Savior is also the Judge of all the Earth! He gives us warning, so that humans may escape the coming destruction, if they are willing, and be saved.

The Basis for Judgment

21 How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.

He goes on to decry their moral decay, and their apostasy, saying, “How the faithful city (Jerusalem) has become a harlot (a prostitute, an adulteress, a slut.) This is using an object lesson—he has referred to Israel, elsewhere, as the wife of God, but here, He compares Jerusalem to a wanton, sexually unfaithful wife; the people are spiritually unfaithful, rebellious against God, and continually seeking out idolatry of one sort or another.

God considers idolatry to be spiritual adultery. Both Israel and Judah were unfaithful to God through idolatry, with Israel being first and worst, but Judah following hard after. It is instructive to note that after the Babylonian captivity, you do not see much about physical idolatry in Judah. They at least seem to have learned that lesson. God addresses another kind of idolatry as well, later on. And, in the New Testament, He identifies covetousness as being a form of idolatry.

He does say, however, that she had started out differently—under David, Jerusalem had been the city of the king, and the city where the original temple of God was to be built, under Solomon, (before he, himself, began his own slide into self-indulgent sin.)

By the time of Isaiah, the descent into sin had grown into a national epidemic of idols and immorality. In fact, before Hezekiah ascended to the throne, the temple had completely fallen into disuse; it was full of filth (unspecified, but one can imagine) and had ultimately been boarded up, while outside of it, there were literally idolatrous shrines on every street corner, being used daily in the worship of a variety of heathen gods and goddesses. Under Hezekiah, the last King under whom Isaiah served, we saw a national revival, and the blessing of God, once again protecting Judah. But it did not last long.

We, today, have filled our lives with any number of things that we hold to be more interesting, more valuable, and more important in our lives than a right relationship with the God who created us. God calls that idolatry. In our hearts, we begin to “board up” our hearts against God, as we spend most of our time and money on other pursuits. Though many of those pursuits are innocent in themselves, the fact that they ultimately supplant God, and render us deaf to His voice, eventually makes them a trap, and a hazard to our spiritual lives. We are very easily distracted by the World, and the results can be disastrous.

22 Thy silver is become dross, thy wine mixed with water:

In verse 22, God compares Judah to a precious metal whose purity has been impaired to the point that Judah is now the dross that should be scraped off the surface of the molten silver in a refiner’s fire—not the silver itself, which He is trying to purify. Silver is a good metal to use for such a comparison, because, though it does have intrinsic value, and is sought after as a precious metal, unlike gold, it also combines rather easily with other elements (including other metals, such as tin) and tarnishes badly, even after purification.

Aluminum is another such example: metallic aluminum did not exist until the early 1800’s, and, as a result, aluminum was once considered the most precious metal, as it is very difficult to purify. What miners are digging up when it is mined, is Aluminum oxide ore, called “bauxite.” It can be purified into metallic aluminum, by application of enormous amounts of electricity. It takes great power to purify the metal…but it can easily return to nonmetallic form in a corrosive environment.

Does that sound familiar? It took miraculous power to purify our lives, at salvation: we were resurrected with Christ, and are eternally linked to Him. But, we believers live in a corrosive environment. The World around us draws us away from the purity of a relationship with Christ, and, in doing so, corrodes all areas of our lives. We lose the strength and beauty provided by God, and become contaminated with the dross that was once destined to be thrown away.

God further compares Jerusalem to “watered-down” wine. How often I have heard the accusation against some pastor or teacher, saying “He waters down the Word of God!” Personally I don’t like wine, so the metaphor is somewhat lost on me, but a person who waters down wine (or any other expensive beverage) is ruining the whole jug. How interesting, that Jesus’ first miracle, at the wedding feast of Cana, was to turn water into wine. Only God can do this.

Anyone can extract the alcohol from wine, through distillation, but only God can make it back into wine, when once it has been diluted with water. Alcohol is easy to remove: water is less easy. Getting the water out without losing the alcohol is very difficult…and to restore it to being a quality beverage, approved by those who judge wine by taste, was a genuine miracle. But I doubt that anyone at that wedding feast made the connection with the accusation here in Isaiah.

Deserved Judgment

I think sometimes, we “judge God”, as we think that He is “too harsh” toward sin. But, in this passage, he points out that the culmination of sin is not just the general immorality and deadness toward God: it always results in predatory behavior toward other people, especially the defenseless. So, the widows and orphans in Jerusalem were being preyed upon by evil people, especially by rulers who had the authority and the responsibility to defend them, but instead, as Jesus said, they “devoured the homes of widows.” There are people today who specialize in attending sheriff’s auctions, buying up items confiscated by the courts (ostensibly to satisfy debts or court judgments) at such cheap prices that the debt is not cancelled, and the person whose property was seized is still in debt. There is no defense against such practices, and, when judgment falls, there will be no defense for those who practiced such evil.

23 Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

In verse 23, God says their leaders had become corrupt; companions of thieves (bad company, even for politicians), and were accepting, even loving, bribes. They perverted justice for the sake of money (is this sounding familiar again?), and did not render justice for the poor, specifically orphans and widows.

In the news today, we constantly hear of justice being perverted in favor of the rich and famous, with little defense for the poor. Jerusalem had gone down that same path, and they were facing the Judgment of God as a result. We shake our heads over such injustice, and say “they deserve judgment.” But we forget that God sees all sin as having the same source: He does not judge only the sins that are obvious. He judges all sin. It all resulted in Jesus’s death at the Cross. All of it was paid for by Jesus’s blood at the Cross. And all sinners, including us, are deserving of God’s judgment…though we don’t like to think such things. But this is why Romans 3:23 says “All have sinned and come short of the glory of God.” And Romans 6:23 says that “The wages of sin is death, but the gift of God is eternal life through Christ Jesus.”

Yes, we deserve judgment! But God has provided Redemption.

Redemption through Judgment

Remember that the means of our redemption was through Jesus fulfilling the demands of the Law on our behalf. The Law requires the death of the sinner. Jesus died in the place of all sinners, as a substitutionary sacrifice, just as the Ram in the thicket died in place of Isaac, as a substitute for him.  We are redeemed through Judgment, in such a way as to not be destroyed by judgment. (Galatians 2:19 “I through the Law am dead to the Law, that I might live unto God.”)

24 Therefore saith the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:

25 And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:

26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.

God says that He will rid himself of this repulsive group, thus easing himself of his adversaries, and taking vengeance on His enemies. Does that sound harsh? Does it seem judgmental? Call it “tough-love” if you want, but God calls it right judgment. God says we are not to coddle sin. Both the Old and New Testaments clearly teach that we ARE to judge sin…the Old Testament calls for it in both civil government and the Jewish religion. The New Testament addresses it in the Church. In no place does God suggest that sin is to be winked at, nor, especially, that fame or riches should pervert judgment.

God, in this case, states that He himself will purge away the “dross” in His people, the Jews. (Remember that “dross” is the contaminants mixed with a precious metal, which can usually be removed through great heat.) He repeatedly used their pagan enemies as His “refiner’s fire”, and purged the idolatry out of the nation through defeat as a nation. The (future) result will be that Jerusalem will once again be called the city of righteousness (verse 26), and the faithful city. This has never yet happened, and will only occur during the Millennial Kingdom, also called the Kingdom of Heaven, here on earth. Jesus spoke much about this coming time period.

27 Zion shall be redeemed with judgment, and her converts with righteousness.

Zion (Jerusalem, that is) will be redeemed with Judgment…and her converts with righteousness.

I’m not sure what this may have meant to the people of that day: it may reflect upon the means by which God will purify Jerusalem during the coming Tribulation: that would certainly fit. Or it could be a prophecy concerning the Cross. It was through God’s righteous judgment being poured out upon Jesus, at the Cross, that I have been redeemed. And, only due to His righteousness being imputed to me by faith, just as it was to Abram, in Genesis 15:6, I now have a right standing before God. This is the only way God offers eternal redemption to anyone. In fact, it is the only way He has ever saved anyone in history: by Grace, through Faith; not through works. (Ephesians 2:8, 9)

But God goes on to say what will happen to the wicked:

28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed.

Jesus himself warned that “…they who believe not are condemned already, because they have not believed in the name of the only begotten Son of God.” (John 3:18) And, finally, at the Great White Throne Judgment, we see the eternal loss of all the rebels of history, who defied God, and rejected His offer of redemption. The “consuming” fire will be the Lake of fire. John the Baptist gave that warning, before Jesus made his appearance; that, “…he (Jesus) will burn up the chaff with unquenchable fire.” (Matthew 3:12)

Conclusion: Escape from Judgment

Judgment is truly coming. And, we deserve it. But the Judgment for all sin was poured out upon Jesus at the Cross, so that through His being judged, we could be redeemed. Those who understand that a righteous God must judge sin, and who wish to escape that judgement, have the offer of Eternal Salvation through the Cross. There is no other approach to the Holy God, and no other escape from His Righteous Judgment. This is the “Bad News” and the “Good News:” this is the Gospel we have to offer to all around us. It is our privilege and responsibility to do so.

Lord Jesus, awaken our hearts to see the reality of sin, and the lostness of the people. Stir our hearts to care, and to care enough to speak, and to offer the same eternal life to them that you have given to us. Help us to speak wisely, and to see a harvest of souls. Make us able ambassadors of your Grace.

Beginning the Book of Isaiah

Beginning the Book of Isaiah

© C. O. Bishop 2/16/19

Introduction:

Regarding the Prophets:

The prophetic books are usually listed in two divisions; Major and Minor—this has nothing to do with importance or authority, but only volume. Also, the prophets are not in chronological order. So, Isaiah is not the first (Jonah is), nor is it necessarily the most important. (In terms of how it ties the whole Bible timeline together, it might be argued that Daniel is possibly most important.) But in terms of the frequency with which it is quoted by New Testament writers, as well as sheer volume, and how thoroughly it points to the person of Christ and the coming kingdom age, and warns of coming judgment, Isaiah is foremost, in every sense.

Further, remember that, in all ages, a prophet was/is a mouthpiece for God…a spokesman for God. In the Old Testament he was also (frequently) a “seer” or a teller of what was to come. God claims this as His own peculiar credential as bona fide Deity: He is the only one who can tell us precisely how things will turn out. No educated guesses, or vague, smoke-and-mirrors type “prophecies.” He called by name, people who were not to be born for decades to come (Cyrus, in Isaiah 44:28; Josiah in 1st Kings 13:2); and He told in exquisite detail, things that would happen in hours, in a day, or a month, a year, or even thousands of years in the future. (Isaiah 48:5)

A Look at Isaiah

Isaiah was one of the most important prophets, in that: he was quoted by most of the New Testament writers, he was the writer of the most lengthy of the prophetic books, and he ministered to Judah under four kings (though only briefly under Uzziah, also known as Azariah.) The first five chapters are a rather lengthy introduction to the themes of the book, as his apparent call from God occurred in chapter six—at least that is the way it looks…he does not specifically say that this was his first call—he only says what happened—and also says that he served under four kings (verse 1).

Isaiah gives us a great deal of information about the coming Messiah: his virgin birth, his suffering, his resurrection, his return in judgment, his earthly kingdom, and his eternal reign. Another important theme is the remnant of Israel, preserved by God. Yet another is the eventual blessing of the gentile nations (predicted earlier, by Moses, in Genesis 22:18).

As we read the book, it is very important to remember that this book of prophecy is to Israel and Judah (the divided Kingdom), though mostly (verse 1) to Judah (southern portion) and her capital city, Jerusalem; and NOT to us, as Christians, or as Americans (or whomever else). It is for us all, but not to us all…this is an important distinction, in that when God says “Israel”, He means Israel, not the United States, Britain, or some other gentile nation. We are to learn from their experience, and be warned by the consequences of their behavior. But the book is definitely concerning Israel and Judah, not (primarily) any other nation, except as named in the text.

When reading this book, it is nearly impossible to avoid the tendency to try to apply the condemnations and warnings directly to our country(s), because they seem so applicable;  but that is the key—remember that they were directly, literally to Israel; usually Judah in particular, and only by application…careful application…is it for us. The same goes double for the promises: unless it is part of the promised blessings to the gentiles, don’t try to apply any of the promises as a blanket promise to all who believe—it might be (and most probably is) specific to Jerusalem in particular, Judah, Israel, or the combined reunified tribes as a nation.

The book begins with a solemn warning to Judah and Jerusalem.

Chapter 1

1The 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.

Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me.

The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward.

After addressing the book (verse 1) to Judah and Jerusalem, God begins by calling the whole creation to bear witness (verse 2): He has reared up a people, a privileged people, whom He has nourished and cared for, as if He were rearing children; but that nation has rebelled against Him. He compares them unfavorably (verse 3) to barnyard animals: oxen and asses…pointing out that even lowly, relatively unintelligent animals recognize the one who feeds them (verse 3)…but that Judah has forgotten her God, and deliberately turned her back on Him (verse 4.)

I have observed this behavior among even the lower animals, as well; birds, for example. A flock of chickens will quickly learn to recognize the one who feeds them, and will come running when that person calls. Even fish (sea bass) are currently being experimentally trained to come to a particular sonic signal, in hopes that fish farming and harvesting will become simpler.

But: we humans have a distressing tendency to forget who our sustainer has been. We do this both in human relationships and in our relationship to God. Ingratitude, and a short memory of the benefits we have received, seem to be ingrained into our fallen nature: Even though we usually find it personally offensive if another human fails to recognize a service we have done toward them, we constantly do the same thing, particularly in our relationship with God. And it costs us dearly: In the case of Judah, it brought national chastisement from God.

Notice, too, that he says they are loaded down with sins, and that they are a brood (seed) of evildoers. This is who they are by nature. They did not just “somehow become that way.” Jesus addressed this idea in John 8:44, where he said that the Jews to whom He spoke were the children of the devil…He said “ye are of your father, the devil, and his works will ye do….” It was natural for the people to respond the way they did, because of their pedigree. Judah, in Isaiah’s day, was no different: God said they were not only corrupt, but they were “corrupters.” They influenced others to corruption, as well. Sin is always contagious. When we rebel against God, we influence others to do the same.

As a nation, Judah had forsaken the LORD, and turned away completely. There were still believers around: under Hezekiah there was a great revival, and Judah turned back to God, in a great way. (Read 2nd Chronicles 29-32) But there had already been a terrible apostasy in Judah, which had begun much earlier in Israel, the Northern ten tribes. As a nation, they were in sin; and, God states (in verses 5-8,) that He has punished Judah until there is nothing left to punish.

Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.

From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.

Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers.

And the daughter of Zion (Jerusalem) is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

The custom in that day was to erect a small shelter for a night watchman in vineyards and gardens, to keep marauding animals away. But when the season was over, and harvest was past, the shelter was left to fall apart, as it was only a temporary shelter anyway. Far from being the prosperous nation they had once been, Judah was in poverty, now, and Jerusalem was in ruins.

They were a destroyed, desolate nation, cast down by the God they had once claimed to serve. He was now offering to try something else in order to reach Judah. He offered to reason with them. Incidentally, this is nothing new—He has attempted to reason with Man since the very beginning (Genesis 3:9-13, 4:6, 7, etc.). But He is once more attempting to reason with a fallen people. God extends reason to us, as well, via the Gospel. We always consider ourselves to be “reasonable” people, but the historical facts do not support that claim. We rebel as a matter of principle, as if it is somehow a noble cause, and a right thing to do. We forget that a puppet who “cuts his strings” is completely helpless. The strings were what made him seem to be alive and functioning. We are not puppets, in the strictest sense, but we are utterly dependent upon the God who created us and who sustains and defends us…and, whether we believe it or not.

Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.

10 Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.

Hypocrisy Stinks

Judah was still practicing “religion,” but their hearts have long ago abandoned His worship. (Careful, now…this is Judah, not the USA, or any other modern, post-Christian nation.) He compares them to Sodom, and to Gomorrah (verses 9 and 10.) So, knowing that their hearts are far from Him, he tells them (v. 11-15) to take away their sacrifices, services, incense and prayers. He wants nothing to do with their pretense.

11 To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.

12 When ye come to appear before me, who hath required this at your hand, to tread my courts?

13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.

15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

God could no longer stand the sight and smell of their offerings: he wanted to hear no more of their prayers. He states that when they lifted their hands to Him in prayer, what He saw was that their hands were red with the blood of the innocents they had killed as a nation.

I don’t know whether He meant criminal attacks, or gross governmental negligence which has cost people their lives, or something else entirely. In our nation, the United States, it might well apply to the huge numbers of abortions every year, or, possibly to our having sold weapons of war all over the planet, or simply to the many who lose their lives every year, to crime in our streets and homes, while our governments are filled with people who claim to be good, and “Champions of Justice,” but adamantly refuse to put away the evil from among us. We parole violent criminals, and allow them to go back and repeat their crimes and worse. We promote the lottery, and then decry the gambling addictions that ruin our people. We glorify violence and immorality in television shows and movies, and then wonder why our people continue to slide into more and more violent crime, and gross immorality. We are reaping what we have sown.

Judah had done the same sorts of things, and was coming to the end of their cycle. Notice that God is not saying that the religion itself had anything wrong with it—the problem was the people. Judaism and the Temple services associated with it, was ordained by God: but, the people repeatedly allowed themselves to first become perfunctory, and then lax, and finally completely false in their response toward God. Their religion had become irrelevant to them, and repugnant to God. What does God say they needed? Repentance and cleansing.

Repentance and Cleansing

16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.

Verse 16 and 17 describe repentance—the kind of repentance God wants: first, a turning from evil (which first requires recognizing it,) and then a turning to good. Repentance does not simply mean halting—it means reversing direction. They had to return to their relationship to God being central to who they were as a nation, not just a peripheral point of interest, or a national peculiarity, and “trademark” of sorts. It had to be the core of their thinking, not a “veneer” pasted to the outer shell: it must be the structure, not the “paint.”

Social justice was to be the fruit of that change, not the change itself. Attempting to change the results without changing the core issue is akin to hanging fruit on a dead tree. It will only be a temporary change, and impossible to maintain; while a genuine revival of the tree would produce life, and fruit in its season. So, God calls to them to restore their relationship with Himself. The proof of that restoration would be the fruit He describes.

A nation can produce righteous legislation, but it is impossible to “legislate righteousness.” You cannot produce righteousness by laws, or even by external obedience to righteous laws: Paul emphasized this in Galatians 2:21; “I do not frustrate the Grace of God, for if righteousness come by the law, then Christ is dead in vain.” David recognized this truth in Psalm 51:17, where he recognized that a broken and contrite heart would not be rejected by God.

Be Reasonable

So, now God attempts to reason with His people:

18 Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

19 If ye be willing and obedient, ye shall eat the good of the land:

This is God’s offer to “settle out of court”, so to speak—a plea for them to be reasonable—to be entreated, and to accept good counsel. Notice the phrase “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” God is offering cleansing. His command that they wash themselves has become an invitation to be washed. The self-cleansed man is no cleaner than when he began to wash…God points this out in another passage: Jeremiah 2:22 and 4:14 tell the other side of that challenge. (“Though thou wash thee with nitre (washing soda), and take the much soap, yet thine iniquity is marked before me, saith the Lord GOD”, and “O Jerusalem, wash thine heart from wickedness that thou mayest be saved”.) One could find a parallel with John 13:8, where Jesus said to Peter, “If I wash thee not, thou hast no part with me.” God has to do the cleansing, or the sinner can never be clean.

Judgment is Coming

20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.

This is his warning to Judah of coming Judgment. The whole world has also been warned of coming Judgment. We know that God is righteous, and that He judges sin. How we respond to that knowledge reveals who we are. If we are grieved by our own sins, and throw ourselves on His Mercy, as offered in the person of Christ, then He offers to permanently set our sins aside. But if we ignore His warning, then we stand condemned because of our unbelief. There is no middle ground. Jesus said those who put their faith in Him are not condemned, but that those who reject Him are condemned already, because they do not trust in Him. (John 3:18)

We need to keep these things in mind as we study through the book of Isaiah.

Lord Jesus, help us to look into your Word and see your face as the King of Kings, the immortal eternal and sovereign God of all time and space—and our Savior! Make us able ministers of your Grace to the dying world around us.