Not too long ago I found myself quite convicted at a quote I referenced in a sermon in which John Calvin wrote, “Though many talk much of God’s providence, and profess to believe that he exercises a special guardianship over his own children, few are found actually willing to intrust their safety to him.”¹ What was so convicting is that though we may pass the specific test John Calvin offers of trusting our safety to the Lord, we may find that this quote is an indictment to us if we apply it to other aspects of our lives. Simply put, oftentimes it is difficult for our ideas and beliefs to find themselves manifested in the practice of our everyday lives. This is seen in one exalting God’s sovereign grace with great personal arrogance or someone railing against sexual immorality only to have his own such addictions exposed. The marriage of belief and practice is simply not a small task in our lives at time.

Our text this morning (Isaiah 28-35) confronts us with this reality of applying what we claim to be true and right to how we are to live. In short, the problem we find in this text is that God’s people are not allowed simply to confess something that they believe, they must now act in light of that faith, for the pressure of the circumstances around them is mounting.

In short, the events that are about to occur are those which have been spoken about for several chapters and those of which we will read in the coming chapters, namely, the threat of Assyria as a world power against Israel and Judah. Assyria is about to destroy Israel and mount an attack against Jerusalem. Consequently, Isaiah speaks to them as the mouthpiece of God, calling them to walk in obedience as they must decide what they will do with an immediate threat around them, pressing them to decide. And as we read this text, I think it serves us well in pressing us to answer the same questions that Isaiah was pressing Judah to answer several centuries ago.

As far as the structure of the text, it divides fairly easily into six sections, with the start of each section being marked by the word, “Ho!” (which is translated “Ah” most of the time in the ESV). We see it at 28:1; 29:1; 29:15; 30:1; 31:1; and 33:1. Therefore, these start the six sections of our passage which conclude at the end of chapter 35. Also, it seems that there is somewhat of a parallel between the first three sections and the last three so that the first matches the fourth, the second the fifth, and the third matching the sixth. Therefore, as we look at the text, we will look at them together and try to understand what was going on with Isaiah’s original hearers, what we should see as an over-arching principle in this text, and how we can specifically apply the teaching in this text to our lives.

The first message Isaiah gives Israel and Judah is that they must trust in God’s answer and solution despite even the appearance of a better solution. I will word this for us, today.

We must trust in God’s prescribed answers and solutions to our problems at all times, even when something else might seem to be a better course for us (28:1-29; 30:1-33).

In this text the themes that we have read for several weeks are coming to a head. Israel had chosen to form an alliance with Syria in order to seek out protection against Assyria, and God had told them (through Isaiah) that they were going to be destroyed. The opening verses of chapter 28 simply repeat that message to Israel. Isaiah declares, “Ah, the proud crown of the drunkards of Ephraim (representative of the entire northern kingdom of Israel), and the fading flower of its glorious beauty, which is on the head of the rich valley of those overcome with wine! Behold, the Lord has one who is mighty and strong; like a storm of hail, a destroying tempest (all descriptive of the Assyrian army), like a storm of mighty, overflowing waters, he casts down to the earth with his hand. The proud crown of the drunkards of Ephraim will be trodden underfoot” (28:1-3). Israel will be destroyed for their decisions not to trust in the Lord.

However, punishment was also coming to Judah as they would feel the effect of the great Assyrian army. As God looks at Jerusalem, he sees their priest drunk and giving poor judgment (28:7) and mocking the simple message of the Lord. They mock the Lord in verses 9-10 for giving such a simple solution and spelling it out so simply, line-by-line. In short, God’s solution was simply to trust in him. To the priests and Ahaz it had appeared foolishly simple.

Instead, they had made a deal to escape death. This is what we read in verse 15 as Isaiah makes reference to their thoughts, as follows: “We have made a covenant with death, and with Sheol we have an agreement, when the overwhelming whip passes through it will not come to us, for we have made lies our refuge, and in falsehood we have taken shelter.” Yet God would ensure their deal with Assyria would not profit them as he would annul that agreement (28:18). They had chosen as their foundation falsehood and lies, and God had established the only foundation in himself (28:16). Therefore, he will find their lacking and punish them. They had made their bed, and they must now lie in it (28:20). Thus, no longer should their priests scoff at the Lord, for he is surely going to bring judgment as Isaiah makes clear, declaring in verse 22, “Now therefore do not scoff, lest your bonds be made strong; for I have heard a decree of destruction from the Lord GOD of hosts against he whole land.”

Israel had made their decision to turn away from dependence on the Lord, but what would Judah do? At first, they had turned to the Assyrian army, but now the Assyrian army was turning against them. They decide, therefore, to turn to Egypt. If one understands their history of slavery and deliverance, this would be like one seeking his worst enemy for help. God points out, then in chapter 30 that seeking such an alliance would be worthless (30:1-2). They are wandering across the desert with their donkeys carrying riches in order to buy help from Egypt(30:6), but it will come to nothing. They could have trusted in the Lord, but they have refused (30:2). They have rebelled (30:11), sought after fast horses in Egypt (30:16), but their only hope is trust in the Lord (30:15).

Yet notice something about each of these texts. First, though God pronounces judgment on Israel in 28:1-4, he says in 28:5-6 “In that day the LORD of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people, and a spirit of justice to him who sits in judgment, and strength to those who turn back the battle at the gate.” And though he tells Judah they will be punished in 28:-22, he notes in 23-29 that he will not utterly crush them, for he has plans for them. And, finally, in chapter 30, the chapter concludes with God expressing his longing to be gracious to them. We read in 30:18-19, “Therefore, the LORD waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the LORD is a God of justice; blessed are all those who wait for him. For a people shall dwell in Zion, in Jerusalem; you shall weep no more. He will surely be gracious to you at the sound of your cry. As soon as he hears it, he answers you.” God is yearning to pour out his grace on his people and show them his security. In fact, the chapter concludes with the Lord telling them that he will destroy Assyria before they are able to crush Judah (30:31-33).

Israel and Judah had been called to trust in God’s commands and have faith in him to provide and protect them. Israel had not and would be destroyed. Judah had not and would be punished. Yet God was longing to be gracious to them and would make a way.

Is this not a clear word of application to us? God commands us as his people to trust in him to provide and protect us. Judah was even willing to run after Egypt before trusting the Lord. But are we not the same way on occasion? We can speak much of trusting the Lord and God providing, but when it comes down to living in such a way to show our trust, we do anything but that. And this extends beyond first believing in Christ. Yes, we must express faith in order to be saved, but being converted we must continue to walk in faith throughout life.

Just this week I was in conversation with someone about finances, having read just that morning 2 Corinthians 9:6 ff. where God points out that those who sow bountifully reap bountifully. However, this is a difficult area of trust because ‘wisdom’ tells us otherwise at times, doesn’t it? Here, too, I think we need to see that our security in not in our resources and what we can figure out, but it is in God, with whom we walk by faith. This is just one example of walking in obedient faith, but there are many others. I simply plead with you today to find ways in which this principle can hit like an arrow in your life and ensure that your professed beliefs are showing themselves in practice.

And let me add one note as well. Fighting against God’s call to walk by faith is like my son fighting against me when I tell him not to walk into a busy street. Do you not see in this text that God is not against his people? He is more for Judah than Judah was for itself. The same is true for us. Don’t seek a way around obeying God as if he’s thrusting upon you a great burden. God is seeking his glory and your greatest good. So do not seek how little you can live trusting in him but how you might life in obedient faith to even greater degrees.

Second, we must understand that all of life is lived in relation to God who seeks to bless his people (29:1-14; 31:1-32:20)

In 29:1-4 God tells Jerusalem that he is about to lay siege to the city. He declares, “I will encamp against you all around, and will besiege you with towers and I will raise siegeworks against you” (29:3). This probably describes events where Assyria encamps around Jerusalem in the coming chapters. However, then the text takes an interesting turn. Sure, Assyria encamps against Jerusalem as the tool of God, bringing discipline to his people, but God also pictures Assyria as an enemy. Therefore we read that God will come in at the last minute to defeat Assyria and save his people. Isaiah writes in verses 5-6, “But the multitude of your foreign foes shall be like small dust, and the multitude of the ruthless like passing chaff. And in an instant, suddenly, you will be visited by the LORD of hosts with thunder and with earthquake and great noise, with whirlwind and tempest, and the flame of a devouring fire.” And Isaiah goes on to describe how God will remove their enemies so that the threat will be like a dream when you wake up, such as dreaming you are drinking and waking up still as thirsty as ever. Yet even with that, God acknowledges that his people have hardened their hearts and blinded their eyes, and therefore he has judged them by closing their eyes and covering their heads (29:9-10).

In short, Isaiah describes in this section coming destruction preempted by coming deliverance. What is then the call to Judah? We see it in the parallel text of 31:1-32:20. Here again God ensures them that Egypt will not be able to help them. He says in 31:3, “The Egyptians are man, and not God, and their horses are flesh, and not spirit. When the LORD stretches out his hand, the helper will stumble, and he who is helped will fall, and they will all perish together.” Egypt is simply not a right option. They should rather “look to the Holy One of Israel” (31:1).

Then he assures them against that he will destroy Assyria, their enemy. We read in 31:6-8, “Turn to him from whom people have deeply revolted, O children of Israel. For in that day everyone shall cast away his idols of silver and his idols of gold, which your hands have sinfully made for you. And the Assyrian shall fall by a sword, not of man; and a sword, not of man, shall devour him; and he shall flee from the sword and his young men shall be putt to labor.” God tells them (even as we see in 29:13-14 that they do not serve him with their hearts today, God will do a marvelous thing with them) in 32:1-8 that he has a glorious future for them when he will reign over them as King (“Behold a king will reign in righteousness, and princes will rule in justice” (32:1)) and in 32:9-20 that judgment will be followed by transformation as his people will one day “abide in a peaceful habitation, in secure dwellings, and in quiet resting places” (32:18).

So why does God tell them that judgment is coming and that he has good things in store for them? I mean, it would seem like he would want to give up on the good things and just share judgment, but why does he keep insisting on reminding them of a glorious future?

I think the answer harkens back to an illustration that I used about telling my son not to walk into a busy street. Should I give him such a warning and he disobey, then he knows what’s coming. It’s always the same thing. I will first tell him what he did wrong in not obeying me, and then I will spank him. But that’s not the end of the story. I will then tell him that I love him and want good for him and want to protect him and want a glorious future for him. In fact, as odd as these words in Isaiah might be as far as sending some kind of mixed signals, I find myself giving these same messages to my son.

Now, by this I am not trying to say that I am exactly Godlike in raising my son or that I know exactly what’s in the mind of God in such times as the ones in the text because I think the all the time. I do not understand the mind of God, and nor will I ever. However, I do think generally I have a taste of what’s going on because in some way I see hints of that truth in my interaction with my son. And it doesn’t seem odd to me what I am saying because these are things you say to those whom you love.

And there it is! God responds as he does because he loves his people. He is for them. Therefore he disciplines them when they disobey and tells them of good plans he has for them. That is what he wants Judah to see.

I would also add another thing, however. Isn’t it interesting that when God refers to the Assyrian army laying siege against Jerusalem, he doesn’t even mention them at all but simply talks in terms of himself laying siege to Jerusalem? It’s as if God doesn’t want them to see the secondary causes first but to know that their lives are lived before him.

This is a good reminder for us. In all aspects of life, whatever you do, you can simplify it to obedience or disobedience before the Lord. Whatever you do you are either doing so that God might be glorified or in sin against him. Such is all of life. Everything we do is done in relation and in regards to the Lord. Too many times we think of living simply in regards to other people. Therefore, we find ourselves feeling that we’re doing fine and well if the person to whom we are gossiping finds it acceptable or the teacher thinks we’re probably being diligent because we’re getting A’s or a number of other things. In reality, however, none of these may be true. To the onlooker, Judah getting aid from the Assyrians against Israel or Egypt against Assyria might have seemed to be an obvious and wise solution, but God wants them to see that it matters not if men applaud their actions; they must obey him.

All of life is lived before God. Every decision must be in seeking his glory. That’s what God wanted Judah to see. He wanted them therefore to repent when they had sinned, even if men applauded. Therefore, to us, seek to remember at all times that all of life in lived before and in relation to God. In every decision you must seek his glory. But that is not burdening, for remember that God is not out to spoil our blessings, but is more passionate about our good than we are, even as a parent stopping his child from running out into a busy street.

Finally, we see that there is a final day of judgment coming and just as having faith in God’s grace is the only way you will stand then, it is the only way to live now (29:15-24; 33:1-35:10)

In 29:15-24 and 33:1-35:10 we have a similar theme repeated again and again – God is coming to bring vengeance against his enemies and recompense for his people. We see that exact pronouncement in 34:8 and 35:4. But we find the themes throughout. In 29:15-24 God looks upon Israel who act as if the Lord does not know their thoughts and plans (29:15-16), but he indeed knows, for (as we have mentioned) all of life is before him. Yet, his plan is to bless as we read in 17-21 as there is coming a day when his people will no longer be ashamed but will stand in aw of the holy one of Israel (29:22-24).

And with that blessing, he will crushed his enemies. He will destroy the Assyrians (33:1-6), judging the world and exalting himself over his enemies (33:7-12), and he will call the nations to behold his power, as he will declare, “Hear, you who are far off, what I have done; and you who are near, acknowledge my might” (33:13). Therefore, those in Zion are even afraid asking how they might stand before the Lord on that day. And the answer is “He who walks righteously and speaks uprightly” (33:15). The righteous can stand before hi, and he will make them righteous, for he has a day of vengeance and of recompense (34:1-8), a coming day of salvation and blessing for his people (35:1-10).

The message for Judah then at that time was that the way they want to be found on that final day (in faith) is the way they need to walk now. There is coming judgment and glory, so keep it in mind and live in a manner pleasing to the Lord.

The odd thing is that we know from the New Testament that this final day has begun. In Matthew 11 John sends his disciples to Jesus to ask if he really is the one or if he should look for another. Now, this is the same John who had declared, “Behold the Lamb of God.” He knew Jesus was the Messiah, so why was he now struggling? The answer is that John knew God was going to come and bring vengeance and recompense. He was going to bring blessings and judgment. John, however, only saw part of this. He saw the blessings, but why was he is prison and nothing being done about God’s enemies?

Jesus’ response to him is to tell him that the realities of that great day are happening right now. Jesus tells John’s disciples to tell him that Isaiah 35:5-6 is happening right before their eyes. The mystery, however, is this, that the judgment would not come immediately but at the end of the day. In essence, what the prophets might have seen as one day has begun and will not be completed until the Lord comes.

How does that affect us, however? I think it should affect us in that we are more aware of the reality of that coming day of judgment and recompense than Israel ever was for we are living in a time when that day has already begun with the coming of Jesus. Therefore, if they were expected to walk by faith in light of what they couldn’t see, we most definitely are expected to live by faith as we see the evidences of that reality already.

God commands us to live by faith in him. I think that is the message of this text. For Judah it was faith in the midst of oncoming attack, for us, I don’t know what our particular situation is. But I do know this, faith and repentance are not simply the means by which you are converted, they are the way in which God expects you to continue to live throughout all of your life. Therefore, in all things let us declare this morning that we will seek to remember always that all of live in lived in relation to the Lord. We either obey in faith, seeking to glorify him, or we don’t. And my prayer is that we will obey, as individuals and as a community, seeking to obey and trust in his commands even when our thoughts might tell us there is greater security in disobedience.

Lili and I watched the movie Luther the other night, and as it ended, I found myself thinking of John Hus, a man who died 100 years prior to Luther and had been burned for challenging Rome with very much the same doctrines Luther was proposing. I thought about him because he and Luther had been willing to die for the faith, and Hus actually did. But as I thought about Hus I thought to myself that just as someone doesn’t commit murder without first getting angry, so one doesn’t put his life on the line for the sake of the gospel without making the decision a hundred times prior to walk in faith and deny his flesh in lesser ways. Therefore, this week let us seek to walk in obedient faith in the midst of temptation. I am not saying such will lead to you serving the Lord in giving your life, but I am saying that you should not expect to be willing to give you life on such a day if you are not willing to walk in obedient faith, denying your flesh today. Therefore, may we be a community who, in walking in faith, show ourselves to be a people ready for every good task which the Lord might bestow on us. Amen.

¹ John Calvin, Commentary on The Book of Psalms, Volume Third, James Anderson, Trans. (Grand Rapids: Baker, 1999, reprint), 477.

STANDING IN FAITH ON THE LAST DAY AND THIS ONE

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