Judgment

The prophet Amos was an ordinary man that God used to deliver a universal message of judgment to all the inhabitants of the land promised to Abraham. Unlike Isaiah who had a formal role in the kingdom of Judah, Amos worked for a living as a sheepmaster. Although Amos was probably uneducated, he spoke eloquently, perhaps a sign that the words he spoke came directly from God.

Amos used the same phrase to introduce each of the eight judgments he pronounced. “For three transgressions…and four, I will not turn away the punishment thereof” (Amos 1:3). The Hebrew word translated transgression, pesha’ means a revolt (7588). “Basically, this noun signifies willful deviation from, and therefore rebellion against, the path of godly living.” Amos’ reference to three transgressions, and four that they would be punished for indicated there was a repeated or habitual tendency that remained unchanged.

Amos’ testimony of God’s judgment on the nations revealed that all were guilty and deserved punishment. No one, including Israel and Judah, had met God’s expectations of a peaceful co-existence. Much like Jacob’s family, the conflict was continual and bitter dissention kept the nations divided. Among the list of offenders were enemies that had plagued Israel since they had arrived in the Promised Land; Damascus, the capital of Syria; the Philistine territory of Gaza; Tyrus and Edom; Ammon and Moab, who were the descendants of Lot.

Prominent in the description of eight judgments was the failure of Israel to conform to God’s standards. Amos’ indictment stated, “Because they sold the righteous for silver, and the poor for a pair of shoes; that pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go into the same maid, to profane my holy name” (Amos 2:6-7). God wanted his people to reflect his character, but instead they resembled the heathen who were cruel and oppressive, and eager to take advantage of those who couldn’t defend themselves.

Israel’s powerful army had enabled them to withstand numerous attacks by the Syrians. Because they had come to rely on their military skill rather than God’s protection and defense, their punishment would be an overwhelming defeat by the king of Assyria:

Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself, and he that is courageous among the mighty shall flee away naked in that day; saith the LORD. (Amos 2:14-16)

A sign

Isaiah’s first assignment was to speak to a king of Judah named Ahaz who did not believe in God. The nation of Judah was about to be invaded by a coalition of armies formed to oust king Ahaz and replace him with a puppet king referred to as “the son of Tabeal” (Isaiah 7:6). When Isaiah meets up with king Ahaz, he was checking his water supply to see if he could survive a long siege. It says of king Ahaz in Isaiah 7:2, “And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.”

The Hebrew word translated moved, nûwa‘ (noo´ – ah) means to waver. The king of Judah and his people were shaken up because during king Uzziah’s 52 year reign they had gained strength and were enjoying prosperity similar to the days of David and Solomon. It seemed unlikely they would need to defend themselves, but the threats made against them were real enough that king Ahaz thought it necessary to check his water supply. As Isaiah approached “the conduit of the upper pool in the highway of the fuller’s field” he was instructed to tell king Ahaz to “take heed, and be quiet” (Isaiah 7:3-4).

Essentially, Isaiah was telling king Ahaz to take it easy and pay attention to what he was about to say. Isaiah had a message of comfort and encouragement to share with king Ahaz, but he wasn’t sure how his message would be received. King Ahaz was only 20 years old and likely had little or no military experience. His grandfather king Uzziah had only been dead about five years, and his father Jotham had done little to maintain Judah’s military strength.

After Isaiah told king Ahaz the plan to overthrow him would  fail, he said to the king, “If ye will not believe, surely ye shall not be established” (Isaiah 7:9). What Isaiah told king Ahaz was he needed to exercise his faith. More specifically, Ahaz needed to ask God for help and rely on God’s faithfulness, rather than trusting in his army to deliver him. Isaiah told Ahaz, “Ask thee a sign of the LORD thy God; ask either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the LORD” (Isaiah 7:11-12). Ahaz refused to give the LORD a chance to prove himself and earn Ahaz’s trust.

Following Ahaz’s rejection of God’s invitation to put him to the test, Isaiah delivered his first gospel message. “Therefore the Lord himself shall give you a sign; Behold, a Virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isaiah 7:14). Isaiah went on to say that judgment was ahead and God would use the king of Assyria to devastate his people and ruin their land.

The sign God intended to give his people, a Messiah, indicated he did not want his people to be destroyed, but saved from their sins. In spite of his many attempts to win their favor, the people of Israel and Judah refused to put their faith in the LORD. In a message that was to be sealed up and kept as a testimony against Israel, Isaiah stated:

For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, say ye not, A confederacy, to all them to whom this people shall say, A  confederacy; neither fear ye their fear, nor be afraid. Sanctify the LORD of hosts himself: and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

 

 

Lord over all

Isaiah was given the unique opportunity to appear before the Lord in his heavenly throne room. It says in Isaiah 6:1, “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. King Uzziah died in 740 B.C., therefore Isaiah’s appearance occurred more than 700 years before the Lord was born. Isaiah wanted everyone to be aware that the Lord was reigning in heaven before he was born on earth. It is important to note that Isaiah did not have a vision, but actually stood in the Lord’s presence.  Isaiah did not refer to God by his personal name, but by his title adonay, which means “Lord” or “Lord over all” (136). “In such contexts God is conceived as a Being who is sovereign ruler and almighty master” (113).

Christ himself assumed the title of Lord during his earthly ministry. “His purpose did not become clear to the disciples until after his resurrection, and the revelation of His Diety consequent thereon” (2962). An interesting aspect of Jesus’ relationship with his disciples is they never referred or spoke to him using his personal name. “The title ‘Lord,’ as given to the Savior, in its full significance rests upon the resurrection, and is realized only in the Holy Spirit” (2962). Given this explanation of the use of the title Lord, it seems clear that Isaiah was in the presence of the Lord Jesus and was commissioned by him to “Go, and tell this people” (Isaiah 6:9) about him.

The message Isaiah was commissioned to preach was the birth of the Messiah. Although there were references to the Messiah before Isaiah’s ministry, no one spoke as openly or plainly about the expected Savior as Isaiah did. A key to understanding the significance of the Messiah is found in Isaiah 6:3 where it says, “The whole earth is full of his glory.” Isaiah’s ministry marked the start of the proclamation of the gospel that still continues today, and will continue, until it reaches every person in the entire world.

In order for Isaiah to fulfill his commission, he had to be equipped to preach the gospel while he was still in an unsaved or unregenerate state. Isaiah proclaimed, “Woe is me! for I am undone: because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isaiah 6:5). Isaiah received a type of cleansing similar to what is referred to in the New Testament as renewing (Titus 3:5). It says of his sins in Isaiah 6:7, “thine iniquity is taken away and thy sin purged.” Apparently, Isaiah returned to a sinless state, but it probably wasn’t permanent as with salvation or being born again (Romans 11:27).

A parable

Isaiah’s parable of the vineyard (Isaiah 5:1-2) was used to describe the role Judah, and more specifically Jerusalem, had in God’s plan of salvation. Isaiah stated plainly in his parable that a partnership existed between God and the inhabitants of Jerusalem. God had done his part to ensure the Messiah would be born, but his kingdom had become unfit for habitation. Isaiah’s parable provided an important clue as to why the Messiah would not establish his kingdom until the last days, God’s people were corrupted by idolatry.

God had gone to great lengths to nurture and protect his people. In spite of his efforts, they refused to do things his way. Isaiah identified several problems the LORD intended to deal with in his judgment of the people of Judah, most importantly, their abuse of the land he had given them. Speaking for the LORD, Isaiah stated, “And now go to, I will tell you what I will do to my vineyard. I will take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be trodden down: and I will lay it waste: it shall not be pruned or digged, but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it” (Isaiah 5:5-6).

Isaiah’s use of the term “wild grapes” (Isaiah 5:2,4) to describe the fruit of the LORD’s vineyard indicated the people of Judah had reached a point of no return in their abandonment of God’s law. The Hebrew word translated wild grapes, be’ushiym means poison-berries (891). Poison-berries are usually colorful and juicy looking, but toxic if ingested. Some poison-berries are lethal and it could be that Isaiah named a specific poison-berry in order to make his point that the vineyard had to be abandoned and was useless to its owner.

Part of the reason for God’s judgment against Judah was a need to expose the people’s sin and to condemn their bad behavior. As a demonstration of their unfaithfulness to God, the people would be removed from the land and humbled before the surrounding nations. It says in Isaiah 5:13, “Therefore my people are gone into captivity, because they have no knowledge: and their honorable men are famished, and their multitude dried up with thirst.”

The word translated captivity, galah means to denude or make oneself naked, especially in a disgraceful sense (1540). Captivity is also referred to as going into exile, captives being usually stripped in order to disgrace and humiliate them in public. Another meaning of the word galah is to reveal and it is sometimes applied to “the revealing of secrets and of one’s innermost feelings.” I believe God sent his people into captivity so that they could see themselves for what they really were, sinners in need of a Savior.

 

Not just a man

The remarkable thing about Isaiah’s prophecy of the last days was not that he saw what would happen thousands of years after his death, but that Isaiah’s vision came 700 years before the Messiah, Jesus Christ was born. There was still a huge gap in the outcome of the nation of Judah that needed to be filled in.

Beginning with Abraham, Isaac, and Jacob, God had spoken of an eternal kingdom that his people would inherit (Genesis 17:6-7). On his deathbed, Jacob foretold the future of his descendants and made reference to the last days (Genesis 49:1). Speaking of his son Judah’s inheritance, Jacob said, “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be” (Genesis 49:10).

The word Shiloh is an epithet of the Messiah (7886). What Jacob was saying was that Judah’s family would be kept in tact until the Messiah was born. The bloodline of Jesus had to be traced back to Abraham in order for God’s promise to be validated and verifiable to those who would question his lineage. At the time when Isaiah spoke to the nation of Judah, it was on the verge of extinction. Although they didn’t know it yet, the northern kingdom of Israel was about to be completely wiped out by Assyria, and Judah was next on Assyria’s list.

God’s judgment of Judah was intended to bring the people back to their senses. Although worship took place in God’s temple, the people’s hearts were far from the LORD, and their behavior reflected the cultures of the nations surrounding them. The most significant problem God intended them to deal with was their desire to be like everyone else. Isaiah posed a question to reveal their fault. “Cease ye from man whose breath is in his nostrils: for wherein is he to be accounted of?” (Isaiah 2:22).

The point Isaiah was making was that a mere man could not save God’s people. Although it was known that the Messiah would be a man, it was known at that time that he would also be God. Because king David was told that his son would reign for ever (2 Samuel 7:13), David assumed his son would become immortal. I don’t think David, or anyone else, expected the immortal God to become a man.

Isaiah spoke of blessings that indicated God’s judgment of Judah would prepare its people for the supernatural birth of their Messiah. “In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel…When the LORD shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the Spirit of judgment, and by the spirit of burning” (Isaiah 4:2,4).

 

The last days

After Isaiah presented the LORD’s case against Judah and Jerusalem, he shifted gears and focused on the future. In the transition, Isaiah made it clear that God had given up on Judah’s kings. He no longer expected his people to do his will. Instead, the LORD would accomplish his purposes through a single person, the Messiah, who would once and for all triumph over God’s enemies.

Isaiah described the time period in the future he was referring to as “the last days” (Isaiah 2:2). The term “last days” is used frequently today in connection with Bible prophecy. The last days are always associated with the reign of the Messiah, but there is a discrepancy as to whether or not the last days occur before or after the return of Christ. According to Isaiah’s message, all nations would worship the LORD in the same location (Isaiah 2:2) and God’s law would be the law everyone was judged by (Isaiah 2:3).

Adistinct difference in the last days that indicates this time period has not yet occurred is there will be no war. It says in Isaiah 2:4, “they shall beat their swords into plowshares, and their spears into pruninghooks: nations shall not lift up sword against nation, neither shall they learn war any more.” This description is in stark contrast to what we are experiencing in the world today. At the time when Isaiah delivered his message, Judah’s army played an important role in the lifestyle of its people. The thought that weapons would no longer be needed must have made the people wonder if Isaiah had lost his mind.

Within the context of the last days, Isaiah talked about a day in which “the LORD alone shall be exalted” (Isaiah 2:11, 17). The Hebrew word translated day in this verse is yôwm (yome). Yowm can refer to a 24-hour period of time, but within the context of the last days, Isaiah was most likely focusing on the beginning or initiation of the last days, which would occur when the LORD was exalted over all other rulers on earth. “Yowm can also signify a period of time of unspecified duration” (3117). In that case, Isaiah may have been suggesting that the day of the LORD would begin during the last days and continue on for an indefinite period of time.

A characteristic of the last days that Isaiah made clear was that it would take place on this side of eternity. In other words, time will exist during the last days, so life as we know it will still be going on. With this in mind, it is understandable why the people thought the Messiah, Jesus, would establish his kingdom immediately. The point the people of Judah missed was that God’s kingdom would include everyone. The integration of Jewish and Gentile cultures had not taken place when Jesus was born. Therefore, God had to first make a way for everyone to know the LORD.

The voice of reason

The ministry of Isaiah the prophet began when king Uzziah died in 740 B.C. and spanned four generations of kings until at least 697 B.C., when Manasseh began a coregency with his father king Hezikiah. Isaiah opens his message by stating he has received a vision from the LORD that pertains to Judah and Jerusalem (Isaiah 1:1). The purpose of this divine communication was to reveal what was going to happen, so the people would be prepared for it. Unfortunately, Isaiah’s message was ignored, or at least not taken seriously, until it was clear Judah was on the pathway to destruction.

At the beginning of Isaiah’s ministry, circumstances contradicted what he said was going to happen. During king Uzziah’s reign, Judah had increased in strength and was expanding its borders. Uzziah’s military successes caused Judah’s enemies to retreat and remain at a distance, allowing his army to grow to more than 300,000 men. While Uzziah was very methodical in his approach to managing his kingdom, he was also innovative and could compete with the strongest of nations for precious resources.

Isaiah’s opening comment indicates the issue was a matter of loyalty. “Hear, O heaven, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, My people doth not consider” (Isaiah 1:2-3). The Hebrew word translated consider, biyn means to separate mentally or distinguish (995). Biyn has to do with wisdom and  is associated with paying attention to something or noticing what is going on.

When we have considered something, it will affect our behavior and guide our actions. It can lead to change if it has affected our way of thinking. Considering takes place in the heart, not the mind, and it is not the same as thinking about something. It could be said that to consider something is to give it a place in your heart. In essence, to consider something is to let it affect you. Whether it is a thought or a person, considering expresses an attachment that indicates approval or affection.

One of the main points the LORD wanted his people to consider was his forgiveness of their sins. It says in Isaiah 1:18, “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool.” At this point in Israel’s history, God’s plan of redemption applied only to them. With the exception of the city of Nineveh, no other nation had experienced God’s forgiveness. And yet, Judah did not consider God’s favor important to their success.

A great king

King Uzziah of Judah was probably the most successful king from a standpoint of maintaining his popularity and the productivity of his nation. His reign of 52 years was marked with notable accomplishments and he was consistent in his program of development. Unlike kings David and Solomon, Uzziah did not amass a great fortune or take numerous wives. He was a man of the people and was respected far and wide.

King Uzziah sought direction from the LORD through the prophet Zechariah (2 Chronicles 26:5). Zechariah was what was known as a seer. Zechariah had the ability to see things from God’s perspective. He understood what was going on from a spiritual perspective and could identify problems that needed Uzziah’s attention.

One of king Uzziah’s main areas of focus was Judah’s military. Uzziah engaged in military conflicts in order to solidify and secure Judah’s borders. It says in 2 Chronicles 26:6-7 that “he went forth and warred against the Philistines…and God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Mehunims.” As a result of these conquests, Uzziah’s reputation spread as far as Egypt “for he strengthened himself exceedingly” (2 Chronicles 26:8).

Uzziah’s military consisted of approximately 300,000 men who were well equipped and experienced in modern warfare. It says that Uzziah “made in Jerusalem engines, invented by cunning men, to be on the towers and up on the bulwarks, to shoot arrows and great stones withal” (2 Chronicles 26;15). In addition to this, king Uzziah received supernatural help from God. Most likely, the LORD’s heavenly host fought alongside Uzziah’s army conquering their spiritual enemies at the same time that physical warfare was going on.

Uzziah’s success eventually got the best of him. It says in 2 Chronicles 26:16, “But when he was strong, his heart was lifted up to his destruction, for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.” The Hebrew word translated lifted up, gabowahh means to be arrogant (1364). Uzziah thought he was above the law, that he could worship the LORD whenever and however he pleased. He did not need to follow the methods dictated by the LORD.

Uzziah became very angry with the priests when they tried to stop him, “and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar” (2 Chronicles 26:19). From that time forward, Uzziah was banned from the temple and was forced to live under quarantine for the rest of his life.

A destructive pattern

A common phrase found in the record of the kings of Israel is “he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin” (2 Kings 15:24, 28). Jeroboam the son of Nebat was a servant of Solomon who was “ruler over all the charge of the house of Joseph” (1 Kings 11:28). During the reign of Solomon’s son Rehoboam, Jeroboam led the people of Israel in rebellion against the house of David (1 Kings 12:19). After establishing his kingdom, Jeroboam thought:

If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. (1 Kings 12:27-28)

A hundred years later, Jehu was commissioned by God to wipe out king Ahab’s entire household because of their wickedness. Jehu led a massacre of all the Baal worshippers, “But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which he made Israel to sin” (2 Kings 10:31). It says in 2 Kings 10:32, “In those days the LORD began to cut Israel short.” The exact meaning of the phrase “to cut short” is not clear, but it appears that God began to reduce the population in Israel until they reached a point where they could no longer adequately defend themselves against their enemies. In 722 B.C., they were conquered by the Assyrians and absorbed into that empire.

About 20-30 years prior to their exile, there was a destabilization in Israel’s leadership. A series of assassinations caused the throne to fall into the hands of Hoshea the son of Elah (2 Kings 15:30). “Hoshea probably represented the faction in the northern kingdom that favored cooperation with Assyria rather than resistance” (Note on 2 Kings 15:30). Tiglath-pileser king of Assyria had already taken possession of several territories in Israel when Hoshea took the throne (2 Kings 15:29). The initial phase of Israel’s captivity took place sometime around 738-732 B.C., within a decade of the death of Uzziah (a.k.a. Azariah) king of Judah.

Uzziah’s son Jotham probably began his reign amidst a great deal of turmoil and confusion in Israel. Jeroboam II’s military conquests (2 Kings 14:28) seemed to be turning the tide in Israel’s favor, but most likely the reduction in size of Israel’s population made it impossible for the expanded borders to be maintained. Even though Israel’s army consisted of seasoned warriors trained over decades due to continual warfare with Syria, the expanded borders may have spread them too thin and caused the people of Israel to become easy prey for the Assyrians.

Power

It is recorded in 2 Kings 15:1 that Azariah, a.k.a. king Uzziah, son of Amaziah king of Judah began his reign in the 27th year of Jeroboam king of Israel. Technically, this is correct, but, Azariah’s 52 year reign included a 25 year co-regency with his father. Amaziah was most likely in captivity and/or exile during this period, so his son Azariah (Uzziah) had responsibility for running the kingdom. Therefore, at the age of 16, just two years after Jeroboam came into power, Azariah began a 52 year reign over the kingdom of Judah.

The length of Azariah’s reign is the longest of any of the Israelite kings and its timing was significant because it ended within two decades of Israel being taken into captivity by Syria (a.k.a. Assyria). During the time when Jeroboam reigned over Israel and Azariah ruled the kingdom of Judah, 792 B.C. to 753 B.C., the two kingdoms prospered and restored their lost territory to an extent not seen since the time of David and Solomon (2 Kings 14:28). The nation of Israel may have actually been the strongest it had ever been during Jeroboam and Azariah’s reigns.

Although there is no documentation to prove it, it is believed that the kingdom of Israel had become completely secularized and worship in Jerusalem was merely ritual during this time period. A sign that Azariah’s leadership was self-serving, rather than based on devotion to God, was “the LORD smote the king, so that he was a leper” (2 Kings 15:5). Leprosy was considered to be a spiritual disease as well as a physical disease. Many who contracted it were thought to be cursed by God.

Toward the end of Azariah’s reign, Menahem, a ruthless tyrant, became king in Israel. It says of him in 2 Kings 15:16, “Then Menahem smote Tiphsah, and all that were therein, and the coasts thereof from Tirzah: because they opened not to him, therefore he smote it; and all the women therein that were with child he ript up.” Menahem’s behavior was comparable to Hazael, king of Syria, who terrorized the people of Israel during the reign of Jehoahaz (2 Kings 13:3).

Menahem entered into a contract with Pul the king of Assyria (a.k.a. Tiglath-Pileser III) in which he agreed to pay Pul 1,000 talents of silver in order to be left alone (2 Kings 15:19-20). Today, the contract would be worth approximately $22 million. In order to fulfill his obligation, Menahem taxed “the mighty men of wealth” 50 shekels each (2 Kings 15:20). This indicates there were 60,000 wealthy men in Israel at the time, a significant percentage of the population.