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The Path of Most Resistance

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In the New Testament, we read about how becoming a friend of the world puts God’s people at enmity with Him (James 4:4). To recognize and want all the same values, traditions, interests, and core beliefs as secular society, some individuals or churches come into opposition of Christ. Similarly, as there were numerous false deities in the ancient Near East, the people of nations surrounding Israel engaged in idol worship where it was forbidden to place anything above the value and supremacy of God. Yet, as the major prophets write about in explicit detail, that is exactly what God’s people did.

Like other nations, Israel wanted to serve wood and stone, or objects made with their own hands to worship and serve. Even worse, they participated in child sacrifices and served false gods to gain favor. Inevitable and growing destructive behaviors were carried out among the pagan nations to have a severely consequential influence on Israel. As we read in Ezekiel 20:32, we come to understand that the people of Israel wanted to be like other nations to form their own religious worldview and worship creation, or false deities rather than their Creator.

Today, modern Christians look upon the systems and objects of desire formed by modern society, and we want the same for ourselves. Too often, not just in an incidental, or healthy way, but as a preeminently common value above Yahweh. To have a bearing on how we are educated, entertained, governed, and how we are made prosperous and secure through economic beliefs and policies. All of which we adopt for ourselves while having separate priorities apart from Christ (Isaiah 53:6). As “being in the world yet not of the world” does not bear practical meaning to affect life choices, use of time, money, attention, behaviors, thinking, etc. All Christians are called to place Christ as LORD over everything and anything.

The full integration of secular society and the local church caters to its guests, members, and the public with initiatives, programs, or appeal with well-developed marketing messages absent the gospel or hardships that accompany abundant and eternal life in Christ. Compromise against biblical principles of service, living, and morality becomes inevitable. A church given to social appeal dilutes its purpose and mission as it caters to the “what’s in it for me” mindset. If an individual or group’s lifestyle, “self-truth,” or preferences cannot be accommodated, then secular churches lapse, temporarily or otherwise, into concession in its desire to serve a false “god.” A false god honored by how it operates. Moreover, social influences and pressures upon an individual can have a significant bearing on a Christian that does not honor Christ as Lord. A person is then inevitably subjected to the honor required of what seems right at best (Prov 14:12).

It is necessary to love others and steward creation, but love for Yahweh is most urgent.

Realms of Distinction

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The four living creatures in Ezekiel 1:4-28 are real spiritual beings that Ezekiel saw in his vision. This was a supernatural experience that he encountered as what was revealed to him was a likeness of cherubim at Yahweh’s seat of power independent of position, space, or time. The anthropomorphic images Ezekiel perceived were for his comprehension within his surrounding environment as “the heavens were opened” before him (Ezekiel 1:1). The heavens were opened to reveal the vivid nature of God’s glory and that of His cherubim. The “heavens” that were opened were external to Ezekiel’s experience to indicate that the encounter was more than a theophany only internal to the prophet. The term “heavens” (samayim) refers to the abode of God and His angels. What Ezekiel saw, as written in Scripture, was a vision of who and what was from there.

The vision that Ezekiel encountered was not from his imagination. Since the Ezekiel 1 text does not indicate that the theophany was presented to anyone other than the prophet in proximity to what occurred, we cannot conclude that Ezekiel’s vision was open for everyone to see. In other areas of Scripture, we are presented with visions, and supernatural appearances among prophets and apostles recounted in detail. Either in a real descriptive sense or as a symbolic expression to convey meaning. For example, Christ’s transfiguration was an actual event that occurred to indicate the glorified state of Jesus physically. Conversely, for example, there were visions of John in the book of Revelation that conveys imagery to represent actual meaning (such as the lamb in heaven). What was revealed to individuals or groups in Scripture was determined by God, whereas what was given to an individual by dream or vision is the same yet only exclusive to that person.

God’s perfect will gives select individuals a specific reason to produce meaning for God’s glory and to communicate, meaning that He was transmitted. The messaging readers of Scripture get from encounters, visions, and dreams, have their purpose in alignment with God’s design and intent. While Ezekiel’s vision was not a practical reality in an Earthly sense, the encounter was very much real in a spiritual sense (Num 23:19). What constitutes reality, or the perception of it, is determined by God, not humanity’s limited capabilities. People are merely given the utility of sensory perception to interpret meaning as presented naturally or supernaturally. Either in a physical way or by what the spirit is situated to understand or perceive. The brain is the mind’s interface to the material world. God is the spirit’s interface to the spiritual realm. God has dominion and control over both as people are comprised of both flesh and spirit.

Ezekiel’s vision was a look into a representative nature of God’s presence. To include His glory, His cherubim, and the surrounding realm around which He occupied. If He chooses to peel back the heavens to reveal additional dimensions to individuals or groups, He is certainly capable of that (Jer 32:27).

The Path of Inevitability

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During the reign of Jehoiakim (an evil king of Judah), between 609 and 598 BC, Yahweh instructed the prophet Jeremiah to bring the Rechabite’s entire household into Jerusalem within the temple of the Lord. Yahweh tasked Jeremiah to give the Rechabites wine to drink as they were in Jerusalem at the temple while invited. The Rechabites were the descendants of Rechab, a Benjamite, who were a nomadic family in southern Judah. They were people who lived in tents, and they were in Jerusalem for safety due to the continuing pressures from Babylon and Aram. The entire chapter of Jeremiah 35 is dedicated to the Rechabites, and their obedience to Jonadab, Rechab’s son, where Yahweh uses a relevant and useful family covenant to deliver a clear and necessary message to His people there in Judah.

When Jeremiah offered the Rechabites the wine placed before them in the temple, they refused to accept it. They explained that they were under an obligation to obey Jonadab never to drink wine all their days. This was an obligation to include their children, their wives, and all of their families. So even with the prophet Jeremiah’s social courtesy and implied pressure, they held to their oath and refused the pleasure of the wine to drink. They did not waver from their commitment, and they honored their obligation to their father and each other.

Yahweh knew of their commitment and arranged for this encounter with Jeremiah to compare the Rechabites and the people of Judah as one covenant is honored among members of a family. In contrast, another covenant was rejected between God and His people. With Jeremiah’s clear view about how wrong the people of Judah were to dishonor their covenant with God, he again hears from Yahweh. Yahweh’s words reached Jeremiah’s inner being to communicate a level of condemnation the people of Jerusalem could not recover from. So as a matter of course, Yahweh drew attention to the family of Rechab and their obedience. If people can hold an oath and covenant between each other, how is it that these people could not keep their agreement with their God, who has done so much for them?

After numerous prophets were sent from Yahweh to advise and warn His people, they refused to accept His messages, turn from their evil behaviors, and return to Him. The kings, priests, court prophets, officials, and people of Judah were all complicit in their immorality before Yahweh, and they continued in defiance while they knew and recognized His prophets. The obstinance with continued defiance and evil conduct brought about God’s anger, who made clear to them they would be destroyed.

It was decreed by their creator and God of heaven and earth; He would bring disaster upon them. All the Jerusalem inhabitants would face violence, hunger, sickness, loss of safety and property, exile, and enslavement. A people of God who were once protected and secured, were now to undergo destruction because they broke their promise to obey and follow Him. To honor, serve, and delight in Him as their God.

When All Seems Lost

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Yahweh directly instructed Jeremiah to buy a field in Judah while Jerusalem was under siege (Jer. 32:24-25). The city was about to be burned, looted, with thousands of people killed. Those who were remaining would be marched off to Babylon on a long walk north of about 1700 miles. There they would stay for 70-years, but Jeremiah was to buy land back in Judah in the presence of witnesses. As if this transaction was a long-term property investment for shepherding, parceling, or immediate development for occupants. Jeremiah appeared puzzled by Yahweh’s instructions about the field he was to buy, so he brought it up to inquire about it.

“Behold, the siege ramps have reached the city to take it; and the city is given into the hand of the Chaldeans who fight against it, because of the sword, the famine and the pestilence; and what You have spoken has come to pass; and behold, You see it. ‘You have said to me, O Lord GOD, “Buy for yourself the field with money and call in witnesses”—although the city is given into the hand of the Chaldeans’” (Jer. 32:24-25).

As if through the violence and capture of the land by the Chaldeans (Babylonians) was a transfer of ownership, it was not a permanent situation. Jeremiah was to follow-through to demonstrate to others the hope and promise of one day returning to Israel: the land of their patriarchal fathers. As the Lord declared long before the Babylonian exile and even before Israel’s return, a new covenant is repeated with Yahweh’s words “They shall be My people, and I will be their God (Jer. 32:38).” It was here that God’s people under siege began to see the hope for restoration that was given before them.

Immediately following Jeremiah’s apparent confusion, Yahweh’s following words were spoken: “Behold, I am YHWH, the God of all flesh; is anything too difficult for Me?” (Jer. 32:27). With His declaration, the remaining context provides added details about the people’s condemnation, as they were both exiled and destroyed. In verses 37-44, it becomes clear what restoration specifically is. God promises an everlasting covenant where He will become permanently set within the hearts of His people. By His gracious and infinite mercy, He promises to place inside His people such a fear (profound reverence), that they will not turn away from Him.

It is strenuously vital to recognize the significance of this promise of restoration because it tells us who God is and what He is like. We see earlier written in Jeremiah the following: “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:34).” Catch the enormous significance of this promise as it concerns what Yahweh does to implement the new covenant. As cross-referenced in Isaiah 43:25, He wipes out our transgressions for His own sake, and He remembers them no more (cf Heb. 8:12).  

To bring home Yahweh’s point, “is anything too difficult for me?” The new covenant’s far-view fulfillment is explicitly articulated in Scripture in numerous places. It was Jesus who informed His apostles, and new readers of Scripture, His death was the inauguration of the new covenant (Matt 26:28, Mark 14:24, Luke 22:20, 1 Cor. 11:23-26). Where through exceedingly dire circumstances, His people are given hope and a promise of restoration. To return to their land and inherit life beyond what they and their descendants have ever imagined possible.  

The Court of the Prophets

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It would appear that Jer. 14:13 is where the prophet Jeremiah sets before Yahweh an attempt to excuse the Lord’s apostate people. He calls attention to the lies and deceit of the court’s false prophets, where he claims that they have an excuse by delusion and contradiction.

“Ah, Lord GOD!” I said, “Look, the prophets are telling them,
‘You will not see the sword nor will you have famine,
but I will give you lasting peace in this place.’ ” – Jer. 14:13

To infer that the prophet Jeremiah was wrong or mistaken, the kings, priests, officials, and people of Judah understood that they were safe and not under indictment and forthcoming judgment. Where just immediately before Jeremiah’s appeal, his prayer for mercy was on behalf of Judah for other reasons. Behind his plea was a severe drought throughout the land. Yet while their iniquities and sins were many, he acknowledged the situation and asked Yahweh not to abandon them. While in truth, the leaders and people of Judah had already abandoned God and the covenant their fathers made with Him.

So, the leaders and people of Judah were without excuse. Yahweh instructed Jeremiah to stop praying for their welfare and recognize that their prayers, fasting, and sacrifices were not accepted. Their sins would be called to account as Yahweh would remember them and hold the people accountable. Even if the court’s false prophets partly deluded the people, they were still guilty for the wrongs committed against Yahweh and each other. Their wrongdoings extended well beyond their delusion fed to them by false prophets set up by the kings and officials.

Yahweh, Himself spoke against the false prophets who claimed they spoke in His name. According to Yahweh, they were producing false visions, erroneous prophecies, and divination, which were an abomination as forbidden (Deut. 18:10) within the Mosaic covenant they rejected. While it appears that those falsely prophesied were self-deceived, they were making false assurances of peace that were not of God. Yahweh, Himself clearly made certain to Jeremiah that they did not receive instructions or commands from Him. Their fraudulent activity to inform the people of Judah was yet another manifestation of the wickedness within them. The false prophets were enjoined to the wickedness of the people by yet another evil.

By their assurances that the people of Judah would not suffer hunger and violence, they were in outright contradiction to Yahweh’s decrees. As prophesied through Jeremiah, the false prophets declared there would be no sword or famine in the land. To in effect dismiss the prophecy given to them by Jeremiah, the Lord’s chosen prophet to warn them and call them to repentance. The presence of the false prophets within the courts of the kings and officials was bad enough, but they also set about making claims that would contribute to the harm of Judah.

Those who were committing such grievous sin would become subject to that which they falsely prophesied. They would be thrown into the streets to starve and become exposed to violence. The very wickedness committed by them that Lord Yahweh returned to them resulted in their demise.

The Wailing of Perdition

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The context of this passage is about Yahweh’s message to people who are about to undergo judgment. Both His people and outsiders alike are in Jeremiah’s words to become corpses like dung that fall on the open field. In descriptive language, Jeremiah produces symbolic meaning that expresses the most profound lament over Zion. The place where Yahweh’s presence once dwelled among His people. It is not only to become abandoned but subject to destruction as decreed and prophesied. Jerusalem, the city of His people, was to become a heap of ruins. A place where wild beasts or predators often dwell, and it was by the will, intent, and direct action of Yahweh that this devastation was to occur. A straightforward and necessary result of betrayal and rejection of Yahweh, their God, and the God of all creation.

Thus says the Lord, “aLet not a wise man boast of his wisdom, and let not the bmighty man boast of his might, let not a crich man boast of his riches; but let him who boasts aboast of this, that he understands and knows Me, that I am the Lord who bexercises lovingkindness, justice and righteousness on earth; for I cdelight in these things,” declares the Lord.[1] – Jeremiah 9:23-24

For context concerning Jeremiah’s overall prophetic message, the second chapter of his book calls attention to Judah’s sins. Namely, their practice of idolatry, social injustice, and religious ritualism. The third and fourth chapters of Jeremiah pertaining to his call to repentance and how they were to escape destruction. Ultimately, inevitable, and terrible judgment would come upon them because they refused to repent and return to Yahweh. They chose instead to plunge headfirst into the punishment prescribed by their God.

Immediately after these messages of the indictment (chapter 2), the call to turn back from evil (chapters 3-4), and unequivocal condemnation (chapters 4-6), Jeremiah’s distress highlights what could have been averted if they would have chosen the opposite of what he wrote. As the beginning verses of chapter nine were filled with the depth of his grief, what could have turned about is a study in contrast. A lifestyle of lies, evil, adultery, treachery, betrayal, slander, fraud and violence were leveled at them by Yahweh Himself. Moreover, Jeremiah’s distraught view of their rebellion gave a clear and specific indication of what people could do. Instead of lies, honesty. Instead of evil, good. Instead of adultery, faithfulness. Instead of treachery, loyalty. Instead of betrayal, devotion. Instead of slander and fraud, righteousness. There are numerous behaviors the people could have undertaken to begin a course correction to get themselves on a better path. The people could have humbled themselves with an appeal to Yahweh for His grace, mercy, guidance, and strength. To begin again in repentance and renew their covenant commitment with Him as they start to abide by His interests and desires.

As a matter of principle, as it was then, so it is today. Especially within secular Western culture that has largely removed God from daily life. At a personal level and among institutions, both public and private. If they return to God, seek Him, and abide by His truth, there is restoration.

Verse 23) CROSS-REFERENCES
a Eccl 9:11; Is 47:10; Ezek 28:3–7
b 1 Kin 20:10, 11; Is 10:8–12
c Job 31:24, 25; Ps 49:6–9

Verse 24) CROSS-REFERENCES
a Ps 20:7; 44:8; Is 41:16; Jer 4:2; 1 Cor 1:31; 2 Cor 10:17; Gal 6:14
b Ex 34:6, 7; Ps 36:5, 7; 51:1
c Is 61:8; Mic 7:18

[1] New American Standard Bible: 1995 Update (La Habra, CA: The Lockman Foundation, 1995),
Jeremiah 9:23–24.

The Spirit of Error

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As it is written in Isaiah’s pages, Yahweh gives a clear and direct understanding of who He is and what His interest are (Isaiah 58:6-7). Among them, He made explicit and unmistakable reference toward the kind of justice that He requires. Not the kind of “social justice” perversion that post-modern society defines today from cultural depravity and socialist ideologies. Instead, He insists upon a justice that frees and supports the poor, abused, disadvantaged, elderly, disabled, orphans, widows, incarcerated, homeless, and so forth. Among those in the faith who rely upon their religious programs, ceremonies, fellowship, offerings, and practices as a cover for the absence of attention in these areas bring sure “critique” or condemnation. Most notably, among religious institutions, or churches that operate as a business for profit where resources and costs become placed around membership, social programs, private for-profit charter education, visitations, and community status.

Where there is an absence of outreach, missions, the gospel, and discipleship, that is the type of religious conference, institution, or “church” that has set its course to become partially effective for the Kingdom at best. As it is written, “All of us like sheep have gone astray, each of us has turned to his own way; but the LORD has caused the iniquity of us all to fall on Him (Isaiah 53:6)”; we witness self-directed endeavors contrary to what God requires. 

Instruction on ethical and moral living is also a chartered priority within the Church. To the extent that it teaches about the righteous behaviors of its members, guests, and the community at large. Free from cultural influences, the local church is to attend the words or instructions of Jesus, “Therefore go and make disciples of all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit, teaching them to obey all that I have commanded you… (Matthew 28:20).

Jesus modeled love for the oppressed, afflicted, and lost. He did not provide guidance about the market development opportunities of the temple or local synagogue. Among numerous churches today, a relationship with Jesus is secondary or incidental to its overall aspirations. A casual survey across various prominent church websites reveals a collection of family events, life groups, movie nights, volunteer preparation classes, membership classes, fundraising events, devotional sessions absent the Word or exegetical attention, and community development on behalf of a city or town. Look for how many times a reference to Jesus appears on the local church website or its social media presence.

Finally, observe how many times the worship service music and selection focus on how much God has done for the congregation member, rather than Yahweh and who He is. Specifically, about what He is like and how worthy He is of our praise and adoration. If a pattern over time appears prevalent, compare the emphasis between the two, and you have a significant indicator of who and what the church prioritizes.

Oracles of the Suffering King

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As one thinks of irony, usually, an impression of emphatic opposite effect is brought to mind. As a literary device, it is a way to convey meaning in a way that emphasizes a deliberate sense of the contrary. So, while a reader thinks about the messianic prophecies of Isaiah, there is a sharp contrast. Between the royal Davidic lineage of Christ to His self-assumed condescension as a Servant of the Most-High God. To reveal at depth the imagery of the Servant, we are presented with four Songs of the Servant within the prophetic writings of Isaiah. Among these songs, we are given words of meaning studied for thousands of years, as a way to recognize the nature of Christ, His identity, His role, and His reason to exist among us both backward and forward in time.  

The Songs of the Servant:

1.)   Isaiah 42:1-9
Christ identified as the Servant of the Lord as chosen by God (Matt 12:18-20). Imbued with the Spirit of God, He will bring justice and hope to the nations (all people).

2.)   Isaiah 49:1-13
The calling of Christ from Yahweh and His mission set before Him. To restore Israel and bring salvation for the nations. Christ was called to His mission before He was born.

3.)   Isaiah 50:4-11
Yeshua Messiah’s obedience and perseverance will stand in fierce opposition, persecution, and ridicule (John 19:1-3, Phil 2:8, Matt 27:30). His obedience results in suffering to which He becomes the Suffering Servant (Isaiah 50:6).

4.)   Isaiah 52:13-53:12
As Christ’s prophetic trajectory develops in Scripture, He is identified as royalty by having an exalted nature. The exalted Servant Christ Jesus (Isaiah 52:13) as the seed of the stump (Isaiah 6:3) that grows and becomes the branch of Jesse (Isaiah 11:1) to bear fruit through the father of King David. Altogether a prophetic messaging that He will become a king by genealogy, and a King of kings (Revelation 19:16) not of this world (John 18:36) yet a suffering servant to accomplish God’s will.

As Pilate confronted Jesus Most High King, Christ, his creator as Yahweh, confirmed that He is a King. As before His voluntary execution, the Suffering Servant as King would eventually bring access to His kingdom for everyone would seek and follow Him. He would usher multitudes into His kingdom from among the nations. Through the prophetic words of Isaiah, the witness of the Apostles, and the testimony of the Holy Spirit within all who are in Christ, He is the Suffering Servant and Most-High king.

The Shadow of Dawn

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In the plain reading of Isaiah 14:12 in the KJV and NKJV, we are informed about how it was “Lucifer” who was fallen from heaven. Where the Hebrew term Helel ben Shahar translates as “morning star” or “day star” “son of Dawn” as a shining celestial body from heaven (the sky) in view just before the morning sunrise. The Latin translation, by which the KJV etymological translation originates, means lux / luc- (light) and -fer (bearing). So, many would surmise that Luc-fer is the literal presence of the planet Venus in the morning sky. Conversely, where the name “Lucifer” is rendered in the King James Version as the “star” of the morning. An object other than the sun observable in the dawn sky that bears light. As such the name Lucifer per se is not attached to Satan, the Evil one, to refer to an individual identity.

Some view Isaiah 14:1-23 as the fall of Satan from reference passages Luke 10:18 and Revelation 12:8-10. Where it is concluded that Jesus uses Isaiah 14:12 to describe Satan’s fall. While numerous others share the view that the theologically parallel passage of Ezekiel 28:1-19 correlates to Satan’s rebellion, the prophetic context is in reference to the Prince of Tyre and his evil behavior. As it is argued that the surface reference context is a prophetic taunt or mockery against the kings of Babylon (Isaiah 14:1-23) and Tyre (Ezekiel 28:1-19), some hold a view that both pericopes point back to the ancient account of the divine rebellion. Specifically, where both in meaning are simultaneously and synergistically true as a shadow of the divine revelation given within Scripture. Quite a number of scholars, teachers, pastors, and students believe that Isaiah 14:12-15, Ezekiel 28:1-19, & Genesis 3 all draw from the same theological and divinely inspired literary well.

On the surface, by the plain reading of the Isaiah text, the “morning star, son of Dawn” is in figurative reference to a hypothetical god that echoes back to the ancient Near East view of a deity. Isaiah writes in the form of mockery that the king of Babylon is a pagan god in the pantheon who some would view as a “shining one.” As if this king held a god’s stature, the prophetic taunt in Isaiah is written to express the king’s epic absurdity. It is written as a comparison without truthful credibility or any weight whatsoever to punctuate the text’s meaning. In an ancient Near East context, a “shining one” in the heavens was recognized as a minor god. This “morning star” term was a pagan reference to a subordinate deity in rebellion against the Most-High in the pagan pantheon of false gods.

In the broader context and support of Isaiah 13:1 – 14:23, Babylon was the first among about a dozen surrounding nations subject to judgment and destruction. Beginning with Israel and Judah, empire after empire would fall by the word of Yahweh and the indignant proclamations of His prophet Isaiah. Along with their gods appointed over them, the people of many nationalities were given to certain and inevitable destruction. Having a theological meta-narrative that is unmistakable, chief among them were their kings, officials, and the Evil one who would continue to oppose and seduce humanity. To draw masses of people into idolatry, injustice, and meaningless religious rituals to profane and defile the imago-Dei and Yahweh’s purpose for His people and the nations.

Consecrating Fire

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The appearance of Isaiah before God at His seat of power is an astonishing scene of awe and wonder. As recorded and narrated in chapter six of the book of Isaiah (6:1-13), this encounter was a God-appointed theophany that would inspire and inform myriads of people for generations. The witness and testimony of Isaiah concerning his vision echo among everyone who seeks to know and experience the glory and mysteries of Yahweh. Isaiah experienced God’s presence, as revealed in a glimpse of His identity, place, position, glory, and power. Among these, Isaiah perceived in limited view what the seraphim called out in the temple. That Yahweh is most holy as it was cried out to another in a magnificent way. Holy! Holy! Holy! These were their words. The angelic seraphim were in resonance with just how God’s holiness is distinct and utterly more unique and beautiful than anything or anyone. The glory of the incomparable Elohim was throughout the whole Earth as it filled the whole of His creation.

Isaiah’s encounter before Yahweh ruins him. He experienced a crisis of self-aware defilement before God. He witnessed God Most High’s being and presence. It was there that Isaiah understood the true condition of himself among people that he dwelt with and charged warnings against in the previous five chapters of his book. He was so stricken with a self-aware state of impurity and corruption that he cried out, “Woe is me! I am ruined!” He was guilty of defiled thoughts, words, and actions among his people all to separate Him from God. His God, who he honored, worshiped and served. The gravity of his conviction kept him from His God and his ability to withstand or bear God’s presence.

During this encounter, the smoke that filled the temple was probably a barrier for Isaiah to keep him safe from the effect of God’s unyielding glory. A vapor that became a veil for his spirit until he was purified and cleansed by a seraph. While amid the gathering smoke, the angelic seraph creature flew to Isaiah with a lump of burning coal taken from an altar to touch his mouth with it. To burn away the defilement and atone for his sin so he would no longer carry his guilt before God. His offenses now removed, to be of consecrated service before Yahweh as a prophet before His people.

With Isaiah in a desperate situation throughout his vision, the Lord spoke out His invitation to go to His people on behalf of Most High Elohim. “Who will go for Us?” was the call, and without any reservation, Isaiah said Him, hinneh-‘ani! slh-‘ani. Or, as we read in Scripture, “Here am I! Send Me.” — Made possible by an encounter and redemption made complete through the underlying relationship between Isaiah and his God. With the acceptance of Isaiah’s call, he was instructed to “Go, and tell these people…” to hear and to see the truth and to repent. Yet while the people were warned and persistently urged to forsake their sin and return to Yahweh, the message will bear on them to further harden their hearts and reject their God. They would become given over to judgment to include all the disasters that would become their demise.

Overview of Jeremiah

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Jeremiah was both a priest and a prophet who lived during the final decades of Judah’s Southern kingdom. He is more clearly know in Scripture as a prophet who warned Jerusalem of judgment due to their rebellion, corruption, and the rejection of their covenant with God. As a matter of certainty, Jerusalem will be given over to Babylon and remain there in captivity for 70-years. As the reader of Jeremiah’s book will find stories, sermons, poems, and essays of Jeremiah’s life work, a full corpus of role and meaning becomes clear. The total of his work is assembled as an anthology and not a sequential narrative to tell a linear story concerning the prophetic warnings and events that would occur in Jerusalem. Jeremiah was a messenger of God’s justice and grace.

Throughout Jeremiah’s book, the prophet is called to pronounce judgment upon Jerusalem and even the surrounding nations. He was God’s appointed prophet to Israel and the nations to pluck up and break down and plant and build up (1:10). Israel’s indictment rests within three offenses. First, they have broken their covenant with God. Second, they were worshipping false gods. A problem that was written about as idolatry, which is spiritual adultery. Third, their leaders were guilty of widespread social injustice stemming from their abandonment of the covenant, or God’s Word. With God’s condemnation through Jeremiah, Israel was subject to judgment from Babylon. While on the one hand, Israel was offering sacrifices according to Jewish ceremonies and religious traditions inside Jerusalem. They were also making child sacrifices to Moloch just outside Jerusalem in the valley of Hinnom (valley of slaughter).

The remainder of the book of Jeremiah concerns the wrath of God upon Israel. They were to drink the cup of His anger by becoming enslaved or put to violence while subjected to famine, disease, and disaster. The anthology of Jeremiah then proceeds to describe how Jerusalem is led off to Babylon. Amid Jerusalem’s destruction and while Yahweh’s people were placed in Babylon, hope was pronounced where He referred to a new covenant that would become healed through a messiah. The remainder of Jeremiah’s book concerns the judgment and destruction of surrounding nations to include Babylon itself eventually. The book ends with a glimmer of hope for Israel to indicate God’s everlasting faithfulness.

Overview of Isaiah

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The opening chapters of Isaiah (1 -12) concern messages of judgment and hope. Centered squarely upon Jerusalem, and more broadly, the Northern and Southern kingdoms. As Jerusalem remained in a state of disobedience, rebellion, and idolatry, Yahweh’s anger and decrees made sure the eventual demise of His people and surrounding nations. Babylon, a hostile and foreign country, would attack Jerusalem and be eventually burned to purify it of corruption. Even though His people have gone too far, their hearts were hardened, and they were committed to destruction. After the devastation of Israel from Assyria, Yahweh’s people would not end without hope as there would emerge a holy seed. A seed that produces a tiny shoot from a stump of a tree that was symbolic of Israel would bring a messianic king to rule over a new Jerusalem in peace, justice, and righteousness

As the course of history and the decree of impending judgment unfolds, a comparison between two cities is made in chapters 13-27. On the one hand, the nations in the Ancient Near East were cast as a city high and lofty yet only destined for ruin because of its total rebellion against their Creator. While on the other hand, there is a promise of a new Jerusalem, another city, where God reigns over all nations, and there is no more suffering, injustice, or death.

The prophet Isaiah further condemns Jerusalem’s interests in saving itself through an alliance its leaders formed with Egypt. Isaiah makes it clear that the only way to be saved from judgment is repentance and trust in Yahweh. Not by relying upon neighboring nations for protection. To demonstrate this as an effective route of safety, King Hezekiah had humbled himself and prayed for Yahweh’s deliverance from Assyria, another enemy but from the North. Yahweh rescued Jerusalem through Hezekiah’s appeal. Yet even after Yahweh comes through a dramatic way to save Jerusalem from the Assyrians, Hezekiah, this time, allies Babylon. While the prophet Isaiah informs Hezekiah that Babylon will eventually betray and destroy them. Hezekiah had sought to impress and earn Babylon’s favor for security and status, while that should have been solely through Yahweh alone.

The final section of Isaiah involves messages of hope. As the inhabitants of Jerusalem in Babylonian captivity were to be released, they were to take up residence in Judah again. The prophet Isaiah wrote future instructions concerning the renewal of God’s people. And they were to abide by the covenant they accepted long ago. God delivered His people from Babylon through raising an army in Persia to defeat their foes. So, the people of Jerusalem were expected to return and rebuild their relationship with Yahweh and each other. Isaiah’s message to those rescued from Babylon was prophesied and recorded onto a scroll for their hope and instruction. The future hope we read about in chapters 40-66 has come, and God’s people get about the business of daily life in Jerusalem.

Chapters 40-48 open up with an announcement of hope through service to the nations. However, God’s people become contentious with Him and claim that He ignored them. When in reality, He was at work among them to purify them of corruption and to rescue them from permanent and final harm. It was their God all along who judged them and, after a while, rose Persia to conquer Babylon their captors and set them free. This judgment was to get them all to recognize that Yahweh is their God, and they are His people. Not the idols of their idolatry. Their obligation was to return to Him and repent while trusting His word going forward into the future.

As Israel’s people were restored to Jerusalem, they were contentious, and they lost faith in their God Yahweh. So, God would form a new kingdom with a new messianic servant who would restore Israel and become a light to the nations. The servants to follow this messianic figure (Christ) are recognized as “the seed” (Is 6:13), who are humble and repent. They are not among the wicked who reject God’s servant and His way of restoration. The wicked will face God’s justice and will be removed from the “new Jerusalem” forever. While the servants will humble themselves, repent, and own their evil to obtain forgiveness to inherit the new kingdom. In comparison, the “new Jerusalem” or the new kingdom is figurative imagery for a new creation where death and suffering are gone forever. It is where all nations of God’s new covenant family are brought together in perfect fellowship with each other and with their God as intended.