Author: Scott Walter

Reading through the words of Isaiah in this chapter, he seems to be a little all over the map. First, he issues a warning against those who make oppressive laws (which is not uncommon throughout this book). We know after reading the previous nine chapters that God hates the oppression of marginalized. He then speaks of God’s judgment that is headed towards Assyria. Their wickedness and arrogance had caught up with them and Isaiah warned them of the impending judgment coming their way.

Finally, towards the end of the chapter, Isaiah says something interesting: There is going to be a remnant of God’s people who are protected in all of this and ultimately return back to the God who has loved them all along (v. 20-23). This promise here is a glimmer of hope in the midst of the chaos, death, and destruction all around them. It would have been easy for them to feel like they had been completely forgotten and left on their own, but God reminds them here that he will always protect the faithful remnant. This reminder is as true for us today as it was to Isaiah’s original audience. 

It’s easy for us to feel like the world is on fire all around us today. There is chaos, sin, death, and destruction all around us due to people turning their backs on God. But we, too, have a glimmer of hope in the midst of all of this. Because of Jesus, the destruction that sin causes doesn’t leave us hopeless with a fatalistic worldview. Instead, we get to live with a confident hope that life on earth is as bad as it will ever get for followers of Jesus. For those that truly rely on the Lord (v. 20), we can trust that God will preserve and protect us. How do we do that? We start by looking for opportunities to be faithful witnesses of the Gospel each day. We live as salt and light in the world. We point people to Jesus through each conversation and interaction we have. This is how to live as the faithful remnant. 

Isaiah 8 finishes on a dour note, calling out to the “distressed and hungry” people to look to God, all while assuring us they will not. Isaiah explains that they will instead look to themselves and see only distress and darkness. Yet Isaiah 9 has a magnificent opening message: Those who are walking in darkness will see a great light. God’s goodness and kindness will dawn on the people and it won’t be because they deserve it. 

In 2 Chronicles 7:14, God says the people need to call on his name and, if they do, He will heal their land. In Isaiah 9, God takes all of the conditions off of His mercy. We don’t see repentance in Isaiah 8, but instead we see rebellion. We don’t even see it in Isaiah 9 after the great light has dawned. We merely see that the “zeal of the Lord Almighty” will accomplish this breakthrough of grace. He is enacting his mercy and his goodness simply because that is what he is like, not because his people have met the conditions necessary for him to reveal himself.

And in this short verse, we see an expansive explanation of what his plan of salvation is for his wayward children and we see the character of the God who will save. Verse 7 says that a child will be given to us and the government will be on his shoulders. This prophecy ties directly with the prophecy two chapters earlier that tells us the virgin will be with child and that this child will be called God-with-us. We know then that this child represents the truth that God is with us, but Isaiah 9 doubles down on the concept. Not only do we understand from this verse that God is with us, but we understand that this child is God. And if we look at the names by which the Triune God has revealed himself to man throughout scripture, Isaiah 9:6 offers a very interesting insight. This son is called the “Wonderful Counselor” (a descriptor used solely for the Holy Spirit in the New Testament), “Everlasting Father” (a descriptor used solely for the Godhead, YHWH, in other passages), and “Prince of Peace” (a descriptor used to describe Jesus, the Son). And all three of these are embodied in the child that is to come; the “Mighty God”. 

We don’t need to look any further for Biblical evidence that Jesus is the triune God made flesh. All uncertainties about his divinity were settled hundreds of years before his advent. The sad news is that in verse thirteen, we see that the people still do not submit their hearts to this savior. Israel’s salvation will fall completely on the will and grace of a God who works on behalf of obstinate people to draw them to Himself.

In the Old Testament, we often see God use the enemies of Israel to punish and chasten His chosen ones. As people, the idea of subjecting the person or people you love to the grief, heartache, and even physical pain of a sworn enemy is inconceivable and incalculable. And yet, God demonstrates that His love for us is infinitely more powerful than anything we can understand. Deuteronomy 5:9-10 casts a picture this Old Testament pursuit of His people: “You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments.”

In Isaiah 8, we revisit the promise that God made in the previous chapter that Judah would not be overtaken by the Aram-Ephraim alliance. The unspoken (but equally important) part of the promise is that God never said that He would spare Judah of suffering. He uses Isaiah to reinforce the harsh but reconciliatory message through the birth of his son, Maher-Shalal-Hash-Baz (which means “speed to the spoil, hurry to the plunder”) which symbolized the rapid timeframe of the invasion of Assyria to punish Syria and Israel. Isaiah outlines the timeline and details of the attack and it is clear that Judah will grieve considerably: “Therefore the Lord is about to bring against them the mighty floodwaters of the Euphrates…[it will] sweep on into Judah, swirling over it, passing through it and reaching up to the neck. Its outspread wings will cover the breadth of your land, Immanuel!” (v. 7-8)

The chapter ends with a call to God’s people to relinquish the reliance on man-made “mediums and wizards” (v. 19) and to live a radically different life, following God through His commands. It is a similar calling we find in Romans 8, when Paul reminds us that “if you live according to the flesh, you will die; but if by the Spirit…you will live” (v. 13). Paul goes on to echo Isaiah in the meaning of suffering also, which gives us hope in grieving: “And we know that in all things God works for the good of those who love him, who have been called according to His purpose” (v. 28).

The kingdom of Assyria has just invaded the neighboring kingdom of Ephraim, which leaves King Ahaz (the King of Judah) extremely fearful. The Lord sends Isaiah to encourage him to “be careful, keep calm, and do not be afraid (v. 4). He is able to assure him with these words because the Lord guarantees that “it will not take place, it will not happen.” (v. 7). This is God’s promise, and Isaiah is calling upon Ahaz to trust in His promise. Now Ahaz has a decision to make: Should he trust that God is with him and will protect Judah or should he try to establish security another way? 

God then tells Ahaz to ask Him for a sign. Why? God wants to strengthen his faith by further emphasizing that He is with him and that He can be trusted. However, Ahaz refuses. He does not want God to confirm that He will protect Judah because he has already decided not to trust God and make other arrangements. He refuses to ask for a sign because when God fulfills it, He would be obligated to believe.

How often are we guilty of the same thing? We don’t want to ask God for His wisdom in a decision because we know the answer would go against what we want to do. We don’t want to ask God how to spend our free time because we would rather numb out in front of the TV. We don’t want to ask God how to spend our money because we want to hold everything with a tight fist. God is inviting us into a greater intimacy with Him, in which we can approach Him at all times of the day, asking Him questions and seeking His wisdom.  

Despite Ahaz’s refusal, the Lord tells him about the sign He will give anyways. This sign will literally bear the name Immanuel, meaning “God with us”, which is the very thing that Ahaz needed, and that God was trying to show him. How beautiful that God gives us what we need even when we don’t deserve it or ask for it.

Ahaz made the wrong decision to distrust God and take matters into his own hands. However, God ultimately assures His people that He is with them and He would raise up a faithful Anointed One in the future.

The word “holy” is defined as “exalted or worthy of complete devotion as one perfect in goodness and righteousness.” Holiness is most accurately defined in who God reveals Himself to be. We see in this chapter that our God is a holy one. The first time the word “holy” is seen in scripture is in Genesis where God blessed the sabbath day and made it “holy”. The seventh day was set apart from all of the other days. Similarly, God is set apart from everything that has ever existed. He is not like us. God’s holiness is core to who He is. He is holy because He is God. 

We see in this chapter that Isaiah has a vision of God. In this vision, God is sitting on His throne, high and lifted up, with the hem of His robe filling the temple. The seraphim, which are angelic beings, covered their faces before God. The only thing the seraphim could say when they were in God’s presence was “holy, holy, holy” is the Lord. The word “holy” isn’t used just once, but three times. This is important because in Hebrew, words are often repeated to show their significance. If a person wanted to emphasize something, it was said multiple times. The seraphim were accentuating the beauty of God’s holiness in a song. 

In this vision, we see Isaiah’s confession, the atonement for his sin, and his commission to prophetic ministry. In the presence of God’s holiness, Isaiah declares “Woe to me! ….“I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty” (v. 5). He is aware of his sin in the presence of God, because he realizes how broken he is in comparison to a God who is holy, righteous, and pure. The seraphim then go and place a hot coal on Isaiah’s lips and say to him, “Your guilt is taken away and your sin atoned for” (v. 7). Before that took place, Isaiah felt unworthy as a messenger of God. But when he confesses, he is forgiven of all his iniquity. Note that Isaiah could not get rid of his sin on his own, it was only made possible at the altar–the place of sacrifice. From there, the Lord asks who He can send to speak to His people. Isaiah replies “Here I am, send me” (v. 8). There seraphim touched his lips specifically, so that he is able to be an acceptable minister of God’s words. Isaiah is then commissioned to go into prophetic ministry. 

God’s holiness leads to Isaiah’s obedience. When Isaiah got a glimpse of Heaven, it changed everything. This is true of us today. When we fix our eyes on eternity, our perspective shifts to the things that are above. The way we view eternity determines the way we live today. God’s holiness should lead to our trust in Him and our obedience to do whatever He calls us to do, no matter the cost. Heaven is filled with continuous worship of God, as He is high and lifted up on His throne. “Holy, holy, holy” is the song we will sing for all of eternity. He is worthy of our worship, our praise, and our complete devotion every day. Let it be today that we join in on the hymn of Heaven!

Isaiah 4 continues the theme of the previous chapters of prophecy about the coming days of ruin that is a result of Israel’s rebellion. In the midst of this message of judgment, there is a glimpse of hope for a future for those who remain in Jerusalem to be called “holy” (v. 3). It details Zion’s future glory that will be seen through the Messiah saying that “the Branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel” (v. 2).  

What is the “Branch of the Lord”? The word “branch” in this passage is seen multiple times in the Old Testament. It is used in a genealogical context to refer to the family line in which a person comes from. We link trees and genealogy when we say someone is a part of a “family tree.” “Branch” is expressed in four different ways in the Bible. It is used to describe a king, a servant, a man, and God. The book of Jeremiah depicts the “branch” as a king saying that “The days are coming, when I will raise up for David a righteous branch, a King who will reign wisely and do what is just and right in the land. (Jeremiah 23:5). Zechariah shows the “branch” as a servant saying “I am going to bring my servant, the branch” (3:8). It also portrays the “branch” as a man saying “Here is the man whose name is the Branch” (Zechariah 6:12). Finally in Isaiah 4, we see the “branch” depicted as God in the flesh being the “fruit of the land” (v. 2). 

In Isaiah 11, we will read that the Messiah will come from the line of Jesse. It says “A shoot will come up from the stump of Jesse; from his roots a branch will bear fruit.” Jesse was King David’s father, and we know based on the genealogical records recorded in the gospels that Jesus comes from this family. 

Jesus is ultimately the “Branch of the Lord.” This term shows both Christ’s humanity and divinity. Just as the “branch” is described in different ways, Jesus is depicted in various ways in the gospels. In Matthew, we see Jesus as the King, in Mark He is portrayed as a suffering servant, He is shown as the perfect man in Luke, and the Savior of the world in John. It is only through Jesus, the “Branch of the Lord”, that we can have our sins “washed away”. He is the means in which God restores His people to himself. Isaiah’s prophecies are ultimately fulfilled in Jesus’ life, death, and resurrection. Just as they looked forward to the future hope of the coming Messiah, we get to look back on what Jesus has done and celebrate! Let’s praise Him for that today!

In Isaiah 3 we see a harsh rebuke from God through the prophet Isaiah to the people of Jerusalem and Judah because of their wickedness, idolatry, and rebellion. God didn’t just bring judgment to them by withholding them of food and water, but He also withheld godly and adequate leaders from them. There is harsh judgment for the consequences of their sin! 

In verse 8 it says, “For Jerusalem has stumbled, and Judah has fallen, because their speech and their deeds are against the Lord, defying his glorious presence.” It’s evident that God’s glory and majesty are offended by the sin and disobedience of His children. Romans 6:23 tells us that the consequence or judgment for our sin is eternal death, and yet God has made a way through faith in Jesus to have eternal life. 

Throughout the story of Scripture, God has made a way to bless and protect the righteous even in the midst of judgment. The righteous are often mercifully spared from the harsh consequences of the wicked. In Isaiah 3:10-11 we see this to be true in the text, and this is true today for those of us who have put our faith in Jesus. Though we are wicked like the people of Jerusalem and Judah, we can be made righteous because of what Christ has done for us through His death and resurrection. Second Corinthians 5:21 tells us that “for our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” He no longer deals with us according to our sin, for those of us that are in Christ, but rather He deals with us according to the finished work of Jesus and offers us mercy instead of condemnation. 

Towards the end of the chapter God rebukes the Judean women for their pride, lust, and their desire for material things. God punishes them because they were devoted to the wrong things. How often does this mark us today? Whether we are mothers, fathers, teenagers, single young adults, married folk, or senior adults, we lust after the things of this world more than we crave for God. We want nicer cars, more clothes, more money, or a better house. We are prone, in our flesh, to find so much identity in our image. God has provided a better way, through faith in Jesus, where we can walk in righteousness by the help of the Spirit and find our identity in Him. God has graciously preserved this text so that we might remove idols in our life that we are prone to worship more than we worship God Himself. He is the only one worthy to be praised. This chapter began with the language, “See now, the Lord Almighty,” emphasizing the majesty and glory of God as the One who is in command. Let’s worship Him as such today.

For Israel, it would one day be the best of times (v. 1-5), but it was about to be the worst of times (2:6-3:26). God had high hopes for Israel (v. 1-5), but due to sin, “The Day of the Lord” (v. 6-22) was coming. Let’s look at a couple of the different movements in today’s reading.

First, we see a reference to the “last days” (v. 2). Traditionally, for Christians, the “last days” refers to the time when Jesus the Messiah will return for His church. This is the only place in Isaiah where the phrase is used. Isaiah may have had such a future period of time in mind, or he may have been referring to a time in the near future of the ancient Israelites to whom Isaiah originally prophesied. Regardless, a humbled and repentant heart which trusts in God can always look forward to a future time of restoration. 

Next, we see a reference to a pruning hook, a device used to prune vines (v. 4). The transition from weapons of war to agricultural implements indicates a transition from fear and stress to peace and security. The future would one day be bright for Israel, but unfortunately, for the ancient Israelites, “The Day of the Lord” was coming (v. 6-22). Briefly, the “Day of the Lord” represents a time when God personally intervenes in history to accomplish a specific aspect of His plan. It conveys a sense of terrible judgment for the ungodly, but salvation and deliverance for the righteous.  

In our text, Israel was called to live as a people distinct from the other people groups in the world.  Unfortunately, they had adopted the ways (v. 6 “superstitions”, “divination”) of other nations, and relied on them rather than on the Lord. To “embrace pagan customs” (v. 6) has also been translated to “clasp hands with pagans”, and may have signified the striking of a bargain with these foreign nations. Israel was seeking economic and military self-sufficiency, and was no longer depending on God. Israel had forsaken its true citizenship. 

Scripture often contrasts our heavenly citizenship with that of the world. Paul writes in Philippians 3:20, “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ.” Peter writes in 1 Peter 2:11, “Dear friends, I urge you, as foreigners and exiles, to abstain from sinful desires, which wage war against your soul.” In John 17:14, Jesus states, “I have given them [believers] your word and the world has hated them, for they [believers] are not of the world any more than I am of the world.” Paul in Romans 12:2a states, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.” In John 18:36, Jesus said, “My kingdom is not of this world.” In James 4:4b, we read, “…anyone who chooses to be a friend of the world becomes an enemy of God.”  

When God acts in judgment, it is often to upset human values so that everything can be seen from a divine perspective. The “dread of the Lord” (v. 19, 21) is the terrifying revelation of the glory, power, and judgment of the one true God. The purpose of such a revelation is to establish a proper sense of values and to expose the worthlessness of idols, gold, and silver.  

God, through his prophet Isaiah, exposes the utter frailty of man “who has but a breath in his nostrils.” This is in contrast to the eternal majesty of God. In Revelation 4:8, the apostle John writes, “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.” Later in Revelation 4:11, John writes “You are worthy, our Lord and God, to receive glory and honor and power, for you created all things.” We should always remember that we are the creatures, and He is the creator.