Isaiah 28:14-22 The Covenant with Death

 

Like a skilled orator, Isaiah has approached his target group indirectly, but now he unleashes on them the full force of his inspired rhetoric. The word “scoffers,” in verse 14, is a strong indictment, since scoffing in the Old Testament thought, is the very last degree of ungodliness. The rulers in Jerusalem are, if anything, worse than those in Samaria had been. The words attributed to them in verse 15 are highly ironic. They themselves would hardly have described their alliance with Egypt in these terms, but Isaiah puts into their mouths words which show the real import of what they have done. They have inn reality entered into a covenant with death and made an agreement with the grave (Sheol). If they think God’s judgment will pass them by as it did their ancestors, they are mistaken. The promise of effective support which the alliance offered was a false hope, and the faithless diplomacy by which it was constructed was therefore a “refuge of lies” (v. 17). Like the fool’s house in Matthew 7:26-27, it would be swept away; or to put it another way, having made their bed they will have to lie on it, but they will find that it is too short; it will not give them any comfort or protection.

These were not idle threats, as Jerusalem’s leaders were soon to learn to their great loss. But neither did they represent the Lord’s normal attitude to His people or His way of relating to them. Much more typical were His actions at Mount Perazim and Gibeon referred to in verse 21. At Perazim He gave victory to David by breaking through his enemies like a bursting flood, and at Gibeon He defeated Israel’s enemies by raining down hailstones upon them from heaven. That is how He would prefer to act now, and that is why He appeals to His people in verse 22 to stop their scoffing. But since they will not listen, He must turn His judgment, pictured as flood and hail in verse 17, against His own people and use their enemies as His instrument to punish them. It is the very reverse of the way things used to be, and not at all the way the Lord desires them to be. Like a loving father who must take a stick to his rebellious son, he does what he must do with a heavy heart (v. 21b). A parent who acts in this way does so with an eye to the future – to the good that will come if what is hard but necessary is done now.

The same basic thought underlies the image of the precious cornerstone, the sure foundation (v. 16) which stands centrally within the unit and is in many ways the key to the whole. The Lord demolishes what is false only that the true may rise in its place. He acts in the interests of the long term. His ultimate aim is not the destruction of Zion but its renewal. Demolition is a necessary, if distasteful, prelude to rebuilding. And the Lord is already laying the foundation for that new Zion of the future. The stone bears an inscription which gives the hallmark of this community: the one who trusts will never be dismayed. It represents collectively those who, very much against the current trend, placed their whole confidence in the Lord and waited quietly and confidently for Him to act. It was from among this faithful remnant that the Messiah finally came, which is why the New Testament writers see this verse fulfilled ultimately in Christ Jesus.

Isaiah 28:14-22 Reflection Questions:

Have you ever been disciplined by the Lord? What lesson did you learn?

What are you building your house on, Rock or sand?

Are you relying on world or placing your whole confidence in the Lord?

Philippians 4:10-18 The Church That Remembered

 

Throughout the history of Christianity individual churches have been remembered for different things, some good and some bad. In Philippi we have a picture of a church that is remembered because it remembered. It remembered the apostle Paul in his moments of great financial necessity. We remember it for its example of true Christian compassion and stewardship.

When Paul first came to the city of Philippi in Macedonia there were no Christians, for he was the first missionary. It was only as Paul began to preach and teach the Old Testament that a small group of believers gathered around him. These Christians were attached to Paul, because through him God had called them to faith in Jesus Christ and through him God brought great blessing. These Christians loved Paul and wished to help him, and they continued their interest in him even after he had moved on to other cities. For a short time after he had left Philippi, Paul worked in Thessalonica. Since this was near Philippi the Philippians sent a messenger to find out how Paul was doing. Word came back that Paul was in financial need. They took a collection and sent it to him. Later when they had heard that the need continued they did the same thing again (Phil 4:16). In Paul’s mind the gift from the Philippians was a shrub that had flowered, as it were, in spring after a long winter. It was a sacrifice to God for which Paul was thankful.

Paul’s pleasure at the gift that the Philippian Christians had sent was not merely for his own sake, however. He was pleased for their sake also. For he knew, as we should all know, that a gift actually benefits the giver more than it benefits the one who receives it. This is true on the human level, but it is even more true spiritually, for Paul writes that in God’s sight the gift would appear as fruit credited to their personal account (v. 17). We often think of the fruit of Christianity only in terms of character, primarily as the fruit of the Spirit listed in Galatians 5:22-23. But other things are said to be fruit of the Christian life also. Converts are the fruit of our labors for the Lord Jesus Christ. Money given to help another Christian is called fruit. According to this text we may say that our gifts to others are encouraged by God, noticed by God, and much desired by Him.

Perhaps someone is going to ask at this point, “Well, what about tithing? Doesn’t the Bible say that we are only required to give a tenth of all earned income”? The answer to that question is that the Bible does speak about tithing, but that was for Jews under the Old Testament laws. “Well then,” you say, “doesn’t that mean that we are released entirely from the requirement to give”? Yes, is a sense we are, for we are not under law; we are under grace. But if you understand what it means to be under grace the standard does not go down – it goes up! For instance, the Sermon on the Mount is not law as the Ten Commandments are law; it is an ethic to be lived out by God’s grace in the lives of regenerate people. But because it is by grace, the standard goes up. We are not under law as regard to percentages, but we do have a high level of responsibility for the support of other Christians and Christian work. We are responsible for determining God’s will where our own individual stewardship is concerned.

Finally, let me call your attention to another phrase in this section that also deserves to be noticed. It should encourage us in a special form of stewardship. It occurs in verse 15; the last three words say “…except you only.”  You only! Not only were the Philippians distinguished by the fact that they had remembered Paul in his need – that was significant – they had also been the only ones to remember him.

Do you want real joy in this world, real fruit in your Christian ministry? If so, let me suggest this; seek for ways in which you can help someone, particularly in those areas in which only you know the problem. God will show you how. The other person will think that no one understands their need or no one is aware of their problem. Then your gift or your word of encouragement will come. Then they will be overjoyed; and if they are a Christian, they will see it as another way which God uses people as channels of His faithful provision and blessing.

I cannot tell you who the person is whom you could help. I cannot tell you what the circumstances will be of even what you can do. That will vary. You will have to find it out for yourself. It might be a person in your own family with a unique need, perhaps one of your children who desperately need someone to do something special for him or her, or your wife or husband who needs understanding. It might be someone at work who thinks that no one cares about him. It might be someone at church. It might be a stranger. It might be a financial need. It might be a word of encouragement. Whatever it is, God will help you to find it if you ask Him. And He will give you great joy in being the one, like the Philippians, who did not forget, but remembered.

Philippians 4:10-18 Reflection Questions:

Are you always asking and looking for ways God can use you to bless someone else?

Are you a good steward of your money?

What does the word stewardship mean to you?

Who is God putting on your heart now to bless?

Isaiah 28:1-13 The Drunkards of Ephraim

 

We come now to Part 3 (chapters 28-35) in our study of Isaiah’s book. The key issue in these chapters is whether Judah, and in particular its leaders, will rely on Egypt or on the Lord in the face of the growing threat posed by the ever-increasing power of Assyria. This is not a new issue, of course. We have already met it in passing in our studies of chapters 18-20 of Part 2. But it is appropriate that it should surface again here as a central issue because of the position of chapters 28-35, immediately before the account of Sennacherib’s invasion of Judah in chapters 36-37. We will now explore the message of this major unit (Part 3) in more detail by looking at each of its parts in turn.

Ephraim here is the northern kingdom, Israel, at least what was left of it after the severe mauling it received from the Assyrians in 733 BC. Its capital city, Samaria, was ideally situated at the head of a fertile valley (v. 1) which extended westward to the Mediterranean Sea. In its heyday it was a beautiful city, and breathtaking views can still be enjoyed from the hill of Samaria where its ruins remain to this day. The Woe pronounced on it here anticipates its imminent fall, an event which in fact occurred in 722 BC. It is likely, then, that the oracle of verses 1-13 was originally delivered just prior to that date. In its present position in chapter 28 it serves as a preface to the oracle against the leaders of Jerusalem (vv 14-22) who were the real targets of Isaiah’s preaching in the crisis which led up to Sennacherib’s invasion. The warnings given to Samaria’s leaders had been tragically fulfilled.  The word “therefore” (v. 14a), is meant to let their counterparts in Jerusalem take careful note and change their ways while they have the opportunity to do so.

Isaiah’s indictment of Samaria’s rulers moves from the more superficial aspects of their reprehensible behavior to its more profoundly serious and disturbing aspects. Drunkenness, of course, is serious enough in itself, especially when it is indulged in at a time of national crisis by those who should be providing the steadying hand of firm and godly leadership. Particularly disturbing was the involvement of the priests and prophets (v. 7). These men, if any, might have shed the light of divine revelation (visions) on the situation and contributed to the making of the right, if hard, decisions. But they too, had chosen the pathway of irresponsible self-indulgence. Isaiah’s disgust at their behavior knows no bounds (v. 8). What hope is there for a nation when even its spiritual leaders have given themselves over to debauchery?

But now Isaiah presses beyond drunkenness to something even more profoundly disturbing in the behavior of these leaders, namely, the contempt they show for any who dare to speak the truth to them from God. There has already been a hint of this in the almost casual way the word “pride” has been used twice in verses 1 and 3. Now it is unpacked: the proud city has proud, unteachable leaders. Through the prophets He had sent to them, the Lord had offered them rest (v. 12a) – a word which represents the sum total of all that was promised to Abraham and confirmed to Israel at Mount Sinai, but especially a secure and peaceful existence in the land He had given them. But they would not listen (v. 12b). That is the fundamental reason the northern kingdom came to grief – the refusal of its leaders to listen to the word of God which should have been the very foundation of their national life.

Verses 9 and 10 represent their typical response. They are insulted. They consider themselves to be the nation’s teachers ad resent being treated (as they see it) as children (v. 9). The drunken leaders mock the Word of God through the prophet as infantile nonsense, childish prattle. Very well, says Isaiah, since they will not listen to the Lord when He speaks to them through the simple clear message of the prophets, He will speak to them through the “prattle” of foreigners (the invading Assyrians), and the result will be not rest but ruin (vv. 11, 13). They will have what they have chosen. We may put ourselves above the Word of God if we will, but there will be a price to pay; God is not mocked. The tragedy, of course, is that when it is leaders who sin it is the whole community that suffers. Isaiah will have nothing of the currently fashionable separation of public and private morality, neither at a later time would John the Baptist. Jesus too, humanly speaking, sealed His fate by His uncompromising exposure of the hypocrisy of the Jewish leaders of His day. Before we move out into the world we would do well to make sure that our own house is in order, for it is the leaders of God’s people that Isaiah calls to account here. How can the church be effective in demanding integrity of secular leaders unless its own leaders take seriously the need for it?

On the whole, the atmosphere in this section is heavy. Light does break through briefly at one point, however. Corrupt leadership will not ultimately ruin God’s people. The day will come when a remnant will recognize that the Lord is Israel’s true crown of glory and her only defense (vv. 5-6). These two verses were probably placed here rather than at the end because they complete the “wealth/crown” theme of verses 1-4.

Isaiah 28:1-13 Reflection Questions:

When you are reading the Bible, daily devotionals or listening to a sermon are you hearing and paying attention to the word of God and more importantly obeying it?

What New Testament Scripture talks about looking at the sin of others verses at ours?

Have you ever experienced the repercussions of not listening to God? Do you keep on doing it?

Are you putting yourself above the Word of God?

Philippians 4:8-9 God’s Rule for Doubtful Things

 

These verses are a statement of one of God’s rule for doubtful things. They introduce us to the problems of regulating our conduct in areas of life where the Bible is not entirely explicit. Should a Christian drink alcohol or not? Can he/she enter politics? Can he/she work for a company that manufactures war materials? To what extent can a believer adopt the standards of his times and society? The answers to such questions must be given in their broadest possible scope; accordingly, we shall range through Scripture, returning at last to these verses in Philippians. We need to recognize first that although many of the issues that trouble Christians are silly and do not deserve much attention, not all of them are. Consequently, we must not make the mistake of avoiding all serious thought about such matters.

There are three principles that will help any Christian in 99 percent of his or her difficulties. All these are found throughout Scripture, but they are summarized in three important verses: Rom. 6:14; 1 Cor. 6:12, 10:23; and Phil. 4:8. They tell us that we are to live (as we have been saved) by grace; that we are to think first, last and always of others; and that we are to pursue the highest things.

The first principle, then, is that we are not under law; we are under grace (Rom. 6:14). This verse teaches that whatever the answer may be to the problem of doubtful practices, it is not legalism. That is, the way will never be found by organizing any body of Christians to declare whether or not movies, cigarettes, alcohol, war, or whatever it may be, is proper. In the early church the battle against legalism was won for pure grace. It is also true; however, that the same verse speaks against legalism also speaks against another error that is likewise a wrong approach to the problem. This error is the error of license, the teaching that because we are not under law but under grace Christians can therefore go on doing as they please (see Rom. 6:15).

The second principle for determining God’s will in doubtful matters is that although all things are lawful for Christians – because he is not under law but under grace – all things are not expedient. That is true for two reasons: first, because the thing itself may gain a harmful control over him or have a harmful effect on him physically. Second, because through him it may hurt other Christians. The first reason is given in 1 Corinthians 6:12. Paul knew that God had not set him free from sin and the law in order for him to become captive to mere things. Later on in 1 Corinthians 10:23 Paul gives the second reason why something may not be expedient. The verses that follow show that he is thinking of the edification and growth of fellow Christians.

Moreover, we are to be consistent in our abstinence, for we must not appear double-faced or hypocritical. We must sometimes be consistent over a long period of time. Paul wrote, “Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall” (1 Cor. 8:13). Never again! And this from the same apostle who had defended the cause of Christian liberty successfully before the Jerusalem apostles! We must remember that it will be costly if we are to be careful of the effect of our conduct upon others.

The final principle of the three that best helps to direct our conduct in doubtful areas is Philippians 4:8. According to this verse the Christian is to decide between doubtful things by choosing the best. This does not exclude the best things in our society, whether explicitly Christian or not. Paul is saying that although the pursuit of the best things by Christians will necessarily mean the pursuit of fellowship with God, the will of God, all means to advance the claims of the gospel, and other spiritual things also, it will not mean the exclusion of the best values the world has to offer. The things that are acknowledged to be honorable by the best people everywhere are also worthy to be cultivated by Christians. Consequently, Christians can love all that is true, noble, right, pure, lovely, and admirable, wherever they find it. When we pursue the highest things in life, both spiritually and secularly, then the God of peace will be with us. And we shall have the confidence that He will bless and guide us as we seek to please Him.

Philippians 4:8-9 Reflection Questions:

Do you find yourself more legalistic or graceful?

What is God speaking to you about with this study?

Isaiah 27:2-13 Israel in God’s Ultimate Purposes

 

As the apocalypse of chapters 24-27 draws to a close, and with it the whole second part of the book, Israel comes back into focus as the nation which stands at the center of God’s purposes for the world; verse 6 sums it up. God has a plan which embraces all nations, and Israel is destined to play a central role in that plan. But before it can fulfill its calling it must be cleansed. In bringing that central idea back into sharp focus this passage is a fitting climax to chapters 13-27. It ends, as the book does, with the Lord being worshipped on His holy mountain in Jerusalem.

This song (vv. 2-6) must be read in the light of the earlier song of the vineyard in 5:1-7; a whole series of contrasts is developed. In essence this song announces that eventually (In that day) the judgment proclaimed in the first song will be totally reversed. Formerly the Lord was angry with Israel and invited her enemies to overrun her. But the time will come when His wrath against her will be spent (v. 4a). Then her enemies (briers and thorns) will encroach no more. At the end of the song the Lord speaks like a lover whose love for His beloved is so intense that He almost wishes someone would attack her so that He might have satisfaction of defending he (v. 4). The song finishes in verse 5, but verse 6 then makes the great reversal plain. The world will no longer invade the vineyard; the vineyard will invade the world, filling it with fruit. Here at last will be the fulfillment of the promise made to Abraham in Genesis 12:2-3.

However, in Isaiah’s day, Israel was very far removed from the ideal situation envisioned in verses 1-5. She was in the midst of the cleansing process, when the Lord had broken down the wall of His vineyard and allowed it to be overrun, as graphically described in chapter 1:7-8. We find ourselves back in the painful waiting period with which so much of chapter 26 was about. Three things are said about this judgment. First, it is less severe than that which the Lord has already exercised against Judah’s enemies (v. 7). Secondly, it is carefully controlled with no more severity than is required to achieve the desired end. Thirdly, that end is atonement – removal of what is offensive to God so that forgiveness can become possible (v. 9).

Two images are used in the closing paragraph (vv. 12-13). To express the final destiny of God’s people. The first is agricultural. When the threshing (judgment) is over, the precious grains will be gathered up one by one. There is great tenderness here, and strong reassurance. The grain will not be destroyed with the chaff. Not a single one of those who have relied on the Lord will ultimately be lost. The second image is cultic (having to do with organized worship). The great trumpet of verse 13a is both a proclamation of liberty and a call to worship. As the freed captives of long ago assembled at Mount Sinai to worship the Lord, so will those of the future assemble at the holy mountain in Jerusalem for the same purpose (v. 13b). Then and then only will they be the blessing in the midst of the earth that they were always meant to be (v.6).

A fuller picture of that end-time assembly emerges from elsewhere in Isaiah and, of course, from the New Testament. It will not be restricted to saved Israelites but will include people of all nations. For ultimately the one qualification for inclusion among the people of God in the acknowledgement that salvation is to be found nowhere else than in the God of Israel. All strands of the second major segment of the book converge on this single point: worship – God being acknowledged for who He is. Such worship is not an escape from reality but a return to it, and it is in returning to reality that the world, so long out of joint, will finally be made whole (66:22-23).

Isaiah 27:2-13 Reflection Questions:

What are the contrasts between chapter 5 and 27 songs?

Who is the singer in this final song (vv. 2-6)?

Have you ever been in a cleansing process from the Lord?

Is going to church to worship God reality or is being in the world (work, school, etc.) reality to you?