Here Isaiah describes the ultimate fall of Judah and the capital city, Jerusalem. What did Isaiah see? Note verse 3:8, "For Jerusalem is ruined, and J... Read more
Here Isaiah describes the ultimate fall of Judah and the capital city, Jerusalem. What did Isaiah see? Note verse 3:8, "For Jerusalem is ruined, and Judah is fallen:" It didn't happen until after Isaiah's death, but this vivid description of their fall did indeed come to pass. Notice that the corruption of Judah had even extended to the women of Judah ("daughters of Zion," 3:16-17). Isaiah doesn't save any words in describing the condition and fall of Judah in these two chapters. That fall would be to the Babylonians in 586 B.C. (II Kings 24-25,).
A note of explanation is in order here. All of the Northern Kingdom of Israel and the Southern Kingdom of Judah fell to the Assyrians in 722/721 B.C. At that time, the walled city of Jerusalem was spared. As the Assyrian Empire weakened over the next few decades, they lost their stronghold on the land, and Judah's King Josiah was able to regain some authority over both kingdoms beginning around 620 B.C. until his death in 609 B.C. (II Kings 23:1-20; II Chronicles 34:29-33 ). As a matter of fact, it would appear that he had actually reunited the two kingdoms for this brief time. After Josiah's death, a series of four weak and evil kings were not able to hold the line in Judah resulting in their fall to the Babylonians in 586 B.C. (II Kings 24-25 Read less
1cor 15:52 in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we... Read more
1cor 15:52 in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
The apostle Paul makes it very plain that the rapture and the raising of the dead will take place at the end of the tribulation (at the last trump) and not before the tribulation.
I pray the Body of Christ will be prepared to be a light to the people when the judgments begin. The Lord is well able to protect those that belong to Him during these judgments. We will be here not to be punished under God's wake up call to the masses, but instead to lead them to the Lord. Read less
Chapter 2 starts out in a promising fashion with a description of life under Messianic rule (the millennium). We see the conditions of the Messianic r... Read more
Chapter 2 starts out in a promising fashion with a description of life under Messianic rule (the millennium). We see the conditions of the Messianic rule here in Isaiah's prophecy, but it is also in the following passages:
Click on the references to read the notes on each passage.
Interestingly, Micah 4:1-3 are nearly identical to verses 2-4 of this passage. The cessation of war during the millennium is seen in verse 4, "And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more."
While chapter 2 begins with a Messianic promise, it quickly turns bad, however, when we get to verse 6 where we realize that Judah has rejected that rule, leaving those verses (1-5) to be fulfilled after the coming of the Messiah. First, however, Isaiah outlines the coming destruction of Israel. We know from history that this destruction came in two phases - the Assyrians first conquering everything except Jerusalem in 722/721 B.C. (II Kings 17, ), and Jerusalem itself falling to the Babylonians in 586 B.C. (II Kings 24-25, ). Isaiah lumps both phases into his term for judgment ("the day of the LORD") in verse 12. We should not make the mistake of associating this with the second coming of Jesus in Revelation 19:11-16 ). The fall being described took place in Isaiah's day upon the people who had turned their backs upon God.
Isaiah's prophecy here describes the fall of Israel as an event that takes place all at one time in history - not two phases. That might cause concern for some, but consider this: Isaiah did see the comprehensive fall of Israel at one time, but later God rewarded faithful King Hezekiah (II Kings 19:1-7; Isaiah 37:1-7 ) and spares Jerusalem from the Assyrian onslaught for over 100 years beyond Israel's demise before they fall to the Babylonians. God was longsuffering because of the faithfulness of Hezekiah, but the prophecy was ultimately fulfilled anyway Read less
This story is unique among those presented by Jesus in that one of the major characters is actually named, suggesting that Jesus may have had an actua... Read more
This story is unique among those presented by Jesus in that one of the major characters is actually named, suggesting that Jesus may have had an actual case in mind rather than merely presenting a parable. If so, this account presents a unique look at the afterlife prior to Jesus' death and resurrection. Nonetheless, its primary purpose is not to satisfy human curiosity as to what lies beyond the grave but to stress the need for repentance from a self-centered way while life in this world remains, since the afterlife only confirms the choices already made here.
Jesus opened by drawing a sharp contrast between the lives of the rich man and Lazarus. The former enjoyed all the benefits of wealth; he lived in a fine house, dressed in expensive clothing, ate well, and enjoyed every advantage conferred by rank and social status. The latter was so debilitated that he could not even walk but was laid at the rich man's gate, hoping for alms to relieve his hunger. Too weak to shoo away the dogs that were licking at his sores, ceremonially unclean because of his sickness, his only hope lay in another's kindness, which apparently never came.
On seeing the conditions of the rich man and Lazarus, most human observers would have concluded that the rich man was living a life in favor with God while Lazarus was suffering punishment for his own sins and shortcomings. But first appearances can be deceiving. While nothing is said directly of Lazarus' spiritual condition prior to his death, the rich man's failure to do anything to relieve his want when he was certainly aware of Lazarus' condition and clearly had the means to help him speaks volumes for his self-centered attitude and lack of compassion. Even had he believed Lazarus to be suffering because of his own wrongdoing, it was still his responsibility as a fellow Jew to appropriately correct his brother and get him set on the right path if possible (Leviticus 19:17-18), as well as to act to relieve his hunger and sickness (Leviticus 25:35-38).
Following death, the true conditions of both men were revealed. While Lazarus enjoyed fellowship with no less than Abraham and received comfort at last for all his wants, the rich man found himself estranged from everything he had ever valued. His riches were no longer of any use to him; his physical descent from Abraham meant nothing; he had no power or status. All that was left was torment without any hope of relief. Yet there was no evidence of any repentance in his exchange with Abraham. All that concerned him at first was obtaining even a moment's relief from his suffering, with Lazarus (whom he never addressed directly) merely a means to that end. Even in death, he did not really see Lazarus as a fellow man, nor did he see Abraham as anyone except someone of higher status from whom he might cajole favors based on physical kinship. His attitude remained centered around himself as it had always been.
On finding that nothing could change his own status, the rich man's thoughts finally turned to the family he had left behind. His request of Abraham that Lazarus be sent as a messenger to them reflected his perception that his brothers were headed down the same ruinous path that he himself had taken. But Abraham's refusal was based on a simple truth: there was nothing that Lazarus could tell them regarding what they needed to do that had not already been said by Moses and the Prophets. If they would not listen to the word that they already had from God because of their own hardness of heart, even the miracle of seeing that Lazarus had returned from the afterlife would make no difference; his appearance would be merely a moment's sensation, soon dismissed as being irrelevant to their own lives.
Jesus' words foreshadowed the impact that the resurrection of another Lazarus and, later, His own death and resurrection would have on those who scoffed at Him now: none (see John 11:43-53, Matthew 28:11-15, and associated notes). To a will set toward disbelief, no miracle matters; those who have rejected the truth they already have will always find the means to explain away any events that do not fit with their preconceived ideas. Read less
See Matthew 5:31-32, Matthew 19:3-12, Mark 10:2-12, and associated notes. Why Jesus chose to make this statement on this occasion has been a puzzle t... Read more
See Matthew 5:31-32, Matthew 19:3-12, Mark 10:2-12, and associated notes. Why Jesus chose to make this statement on this occasion has been a puzzle to commentators, some of whom have expressed the opinion that this may be an interpolation of material originally found elsewhere. But the unifying factor may be that the same self-interest and rationalizations that had led the Pharisees into a culture of covetousness had also led them to treat the marriage bond lightly and to rationalize their abuse of it. Both their attitude toward money and their attitude toward their wives revealed lives centered around self rather than God. Read less
Here Jesus laid bare the rationalization by which the Pharisees deceived themselves and other men regarding their covetousness. He also warned that t... Read more
Here Jesus laid bare the rationalization by which the Pharisees deceived themselves and other men regarding their covetousness. He also warned that the work He had come to do did not end the Law's demands for righteousness. In its fulfillment, the gospel of the kingdom would complete the way of faith for men to come into a right relationship with God, but it would not change God's requirement for holiness; rather, it would empower men through Jesus' atoning death and the indwelling of the Holy Spirit to fulfill the moral law out of love. Those who persisted in setting the acquisition of material things above obedience to and love of God would find that neither the Law nor the gospel would vindicate them. Compare Matthew 5:17-19 and associated notes. Read less